Sarah and Hagar, Sermon 2
THE SECOND SERMON.
GEN. 16.2.
And Sarah ſaid unto Abraham, Behold now the Lord hath reſtrained me from bearing, &c.
THe laſt day (dividing this Chapter) we told you that in the three firſt verſes was ſet down the Marriage of Abraham with Hagar; The Introduction.and herein we obſerved four things.
1. The occaſion of it, in the firſt verſe.
2. The cauſes of it, in the ſecond verſe.
3. The knitting of the knot, in the third verſe.
4. Together with the fourth thing, The circumſtance of time, when this was done.
We have ſpoken of the Occaſion; now we come to the Cauſes of the Marriage, and they be four, ſet down in this ſecond verſe.
Firſt, Sarahs barrenneſs.The four parts.
Secondly, her advice to Abraham, to go in to Hagar her maid.
Thirdly, her hope to have a childe by her.
And fourthly, Abrahams approbation of this counſel.
For the firſt of theſe: And Sarah ſaid, The firſt.The Lord hath reſtrained me from bearing: it is in the Hebrew, foreign, hath ſhut me; for foreign is clauſit, He hath ſhut up: And ſo the 70 render it here, foreign, from foreign, which is claude, to ſhut: thence foreign for a key; and is uſed to ſhut up a place. Our Saviour bids a man, when he will pray, to enter into his chamber, foreign, that is, ſhutting the door, then to pray. And 1 John 3. He that hath this worlds good, 1 Joh. 3.17.and ſees his brother in need, foreign, and ſhuts up his compaſsion, or, locks up his bowels from him, how is the love of God in him? The phraſe of ſhutting up the womb is uſed, when it pleaſeth God to reſtrain the woman from bearing of children. Gen. 20. God had cloſed up all the wombs of the houſe of Abimelech. 1 Sam. 1.5,Gen. 20.19. 1 Sam. 1.5. it is ſaid of Hannah, that God had ſhut up her womb. Job, in his paroxyſm, wiſheth that the doors of his mothers womb had been ſhut up, Job 3.Job 3.10. Iſai. 66.9. and Iſai. 66.9, cauſing to bring forth, and ſhutting of the womb, are oppoſed. It is very well rendered in our Tranſlation, God hath reſtrained me from bearing, foreign. And in this ſpeech of hers, Saint Chryſoſtome would have us obſerve foreign;Chryſoſtome. that is, How emphatical the word is.
Obſerv. 1. Of Fruitfulneſs and Barrenneſs God onelyonly keeps the keys. God onelyonly ſhuts and opens the womb.She maketh her want of children to be Gods work: (God hath reſtrained me:) and ſeems to ſay to Abraham, ſaith that Father, foreign; that is, As we uſe to ſhut and open our houſes; ſo God, that great Maſter of Nature, doth by the wombs of women, locks them or opens them, reſtrains them from bearing, or gives them the ability to bring forth children: and certainly it is his work to afford and ordain children: as he ſhut up the wombs in Abimelechs family, and the womb of Hannah; ſo he is ſaid to have opened the womb of Leah, Gen. 29,Gen. 29.31. and 30.32. and of Rachel, Gen. 30.
The Hebrews ſpeak of four keys that God keeps in his own power, and gives them not (as they ſay) to any Angels, no not to the Seraphims.
The firſt is the key of Rain, of which it is ſpoken, Deut. 20.12, The Lord ſhall open unto thee his good treaſure, the heavens to give the rain unto thy land in due ſeaſon.
Pſal. 104.28.The ſecond is the key of Food, of which it is ſpoken, Pſal. 104, Thou openeſt thy hand, and they are filled.
Ezek. 37.12.The third is the key of the Grave, of which Ezek. 37, Behold, O my people, I will open your graves, and cauſe you to come up out of your graves.
The fourth is the key of the Womb, (as you have heard before:) God remembred Rachel, and opened her womb, Gen. 30.
Some have added to theſe four keys, the key of the Heart: for it is ſaid,Acts 16.14. God opened the heart of Lydia, that ſhe attended to Pauls preaching, Acts 16.14. But this is not one of the Hebrews keys, they mention onelyonly the four former. And for the laſt, which is the key of the Womb, certainly it is in Gods own keeping. Children are the inheritance of the Lord, Pſal. 127.3.and the fruit of the womb is his reward, Pſal. 127.
Now for the Uſe of this.
ApplicationFirſt, it may teach man and wife, in the want of children, not to murmure againſt each other, and to chalenge each other of inſufficiency; for it is God that reſtrains the fruitfulneſs of the womb: and we ſee that thoſe that are in their youth and ſtrength, and moſt likely in the judgement of fleſh and blood, want iſſue; and why ſo? Becauſe God keeps this key. The Philoſopher ſaid, Sol & homo generant hominem; The ſun and man beget a man: but he looked not high enough; for children are the gift of God, as Jacob tells his brother Eſau, Theſe are the children which God hath graciouſly given thy ſervant, Gen. 33.Gen. 33.….
Who takes not knowledge of the complaints and repinings that are between married couples in this kinde? Which are certainly unreaſonable and unjuſt, becauſe they chalenge each other for that which is not in their own power. We ſee how paſſionate Rachel is, and how ſhe ſeems to caſt the fault upon her husband; ſhe ſaith unto him, Gen. 30. Give me children, or elſe I die. Gen. 30.1.But he anſwers her very wiſely and fully, with a juſt acrimony and ſharpneſs: His anger was kindled againſt her, and he ſaid, Am I in Gods ſtead, who hath withheld from thee the fruit of the womb? A juſt Reprehenſion of ſeveral offenders.And ſo ſometimes the husband is ill conceited of the wife: and thoſe unkinde murmurings Satan takes ſuch advantage of, that he puts them on to drink of ſtollen waters, and to try elſewhere, that they may be ſatisfied in their own ſufficiency; which is a fearful precipice, to ſin againſt God, and againſt their own bodies, and againſt the Marriage-bed, onelyonly to give themſelves ſatisfaction.
Away then with querulous complaints againſt each other; and if it hath pleaſed God to reſtrain children, let them not upbraid each other, but love each other the more tenderly;S. Chryſoſtom in locum. and by mutual comfort eaſe the common grievance. S. Chryſostom obſerves of Sarah here, She did not lay any fault upon her husband, nor did he upon her: foreign; He upbraided her not with her barrenneſs; but ſhe honoured him, and he lovingly reſpected her.1 Sam. 1. And the like we ſhall ſee in Elkanah, who gave unto his wife Hannah a worthy portion, for he loved her; but the Lord had ſhut up her womb, and her adverſary provoked her, to make her fret: He conſidered that ſhe was barren, and that ſhe was vexed for it by her colleague, and therefore he is the more kinde unto her; and when ſhe weeps from day to day, and refuſeth her meat, he ſpeaks kindly unto her, Why art thou grieved? am not I better to thee then ten ſons? Here was a loving husband indeed, 1 Sam. 1.
Secondly, it may alſo ſtay that proud ſpirit of inſultation that is in many, who are apt, not onelyonly to lift up themſelves above others, but to reproach them, if they have children, and the others barren. Why, do they conſider that it is God that reſtrains women from bearing of children; and dare they reproach them for that which is not in the power of their redreſs? This was Peninnahs fault in regard of Hannah; ſhe had children, and Hannah had none, therefore ſhe inſulted over her, and vexed her. Such hath been the corruption of peoples mindes in all times, that barrenneſs hath been accounted a reproach; therefore Rachel ſaid,Gen. 30.23. Luke 1.25. when ſhe had conceived and born a ſon, that God had taken away her reproach, Gen 30. And Elizabeth the mother of the Baptiſt, ſaith (having conceived, Luke 1.) Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men. But certainly it is an unjuſt reproach, nay it is irreligious; for it doth imply a denial, at leaſt a queſtioning, of that power and ſoveraignty that God hath over the conception and bearing of children.
Thirdly, if God reſtrain from bearing, it will not juſtifie thoſe that do what is in them to reſtrain themſelves from bearing of children. Some baſe ones, that they may more freely give themſelves to their luſt, uſe means that they may not conceive: others that be in the married eſtate, do it for fear of the pains and terrour of child-birth: and others, by their ungodly and ſinful courſes, make God keep from them this bleſſing.Levit. 20.20. God threatens the inceſtuous copulation with want of children; They ſhall die childleſs: Juſtum eſt (ſaith one) ut ſteriles è mundo, that they ſhould go barren out of the world: And ſo Michal, for her mocking of her husband, had no childe till the day of her death. And even thoſe that having conceived by their wanton hoytings, or needleſs watchings, or Epicurean feeding, prevent themſelves of bringing forth in due time;Hoſea 9.14. they draw that upon them, which God threatens as a judgement, (Hoſ. 9.) a miſcarrying womb.
Fourthly, If it be God that reſtrains the bearing of children, then they that want them know to what fountain to come to draw this bleſſing;Gen. 15.2. and 25.21. even unto God. To him did Abraham addreſs himſelf, Gen. 15.2. And to him did Iſaac pray, when his wife was barren. Gen. 25.Luke 1.13. And to him did Hannah ſeek, and pour out her ſoul, 1 Sam. 1.10. And to him did Zachary and Elizabeth ſue, Luk. 1.13. Let people be as paſſionate and tumultuous as they will, as we ſee in Rachel, yet they can have no childe, till God open the wombe; (they muſt pray to God:) And again it teacheth them who have received the bleſſing, to whom to be thankfull: let them not look upon their own bodies, but look up to Heaven, from whence every good comes; and ſay, as you heard Jacob before; theſe are the children which God hath given me; and as his wife Leah, who gives names to her children,Gen. 4.3. that carry the acknowledgment of Gods gift unto her; as Eve did, who having a Son, ſaid, I have gotten a man from the Lord, Gen. 4. And let me add, that as parents acknowledg with all thankfulneſs the gift, ſo let them uſe their children as Gods gift, and to the honour of the Doner. The parents of Sampſon were glad they ſhould have a childe, but withall they deſired, that the Angell may come again to inform them,Judges 13. what they ſhall doe to the childe, when it ſhall be born; that nothing may be defective on their part, to make him an inſtrument of Gods glory. Judg. 1. And we ſee that as Hannah is glad of her ſon, and in the name ſhe gives him, acknowledgeth Gods gift, Samuel; ſo ſhe dedicates him to the ſervice of God. Let your care be whom God bleſſeth with children, to give them to the Lord, vow them to his ſervice; and when they be capable, inlay them with the rudiments of Religion, that they may even ſuck it in with their milke; (as it is ſaid of Saint Baſil;) that they may be acquainted with it,Timothy as Timothy was with the Scripture, even from a childe; and ſet them too a good example for this foreign, as the Greek Father ſpeaks;Chryſoſtome. this domeſticall pattern of goodneſs is very prevalent.
Thirdly, Follow them with your prayers; by this means they ſhall be ſemen ſanctum, i.e. an holy ſeed; your ſons ſhall be holy plants, and your daughters as the poliſhed corners of the temple.
Laſtly, Not to ſtay too long upon this point, not onelyonly in regard of children, but in the want of other bleſſings, that we ſtand in need of, and doe deſire; we ſhould obſerve the reſtraining hand of God. If we have not the latitude of health that we would have, we muſt acknowledg it to be Gods doing; if we have not the proportion of eſtate that will ſerve to maintain our charge, we muſt make account it is the Lords diſpenſation; if we want the inward comfort that our ſouls long for, we muſt know that it is God that reſtrains it, and hath put our ſun behinde a cloud: So in regard of the publique; if we have not fruitful ſeaſons, if we lack the firſt and latter rain, if the times be more cloudy and fuller of diſtraction, if the Goſpell hath not ſo free a paſſage, we muſt ſee Gods work in all theſe things; There is no evill in a City, which the Lord hath not done, (as the Prophet ſpeaks:) he enlargeth or reſtraineth himſelf, as he pleaſeth: If we could thus look up to him and his hand, we could not ſtick in ſecond cauſes, which begets murmuring and meditation of revenge; we would ſeek to him, and till he anſwer us, wait with patience.
We now come to the ſecond cauſe of the marriage of Abraham and Hagar; and that is Sarahs requeſt to her husband, to goe in to her maide; the connexion of which with the former, Saint Chryſoſtome makes to be ſuch, that he may free Sarah from all blame;Saint Chryſoſtoms Apologie for Sarahs requeſt. that he notes foreign, the ſweet diſpoſition of Sarah, and makes her ſpeak unto her husband in this manner. foreign; Though the God of nature hath made me childleſs, it is not meet that thou ſhould'ſt be deprived of the hope of iſſue, ſeeing God hath made thee the promiſe of comfort, being my dear and loving husband; thou haſt born patiently my ſterility all this time; and now I propound thee a courſe, that is likely to make thee a father, though not by me; and the childe ſhall be as dear to me, as if of my own body, becauſe that it will make for thy comfort: Thus was ſhe willing, ſaith that Father, foreign,Obſerv. 2. Conjugal relations, ſhould bemutually affectionate. to manifeſt her great affection to her husband. Now thus in the face of it, (though, as afterward we ſhall ſhew, God willing, there was weakneſs and ſin in it) in the face of it (I ſay,) it carries that true reſpect, which the wife ſhould have to the husband; to tender his contentment above her own: We ſhall ſee that when Iacob moveth his wives, for his return to his own country; though they muſt needs have a great affection to their Country, and their Fathers houſe; yet ſeeing it was their husbands pleaſure, grounded upon Gods command, they willingly ſubmit to follow him. Gen. 31.Gen. 31.16. Michal did well in that, 1 Sam. 19.1 Sam. 19. That ſhe ſought the ſafety of her husband, though with her own perill; for it was very doubtful how Saul her father might deal with her, for this care of her husband; for in the next Chapter, he throweth a ſpeare at Ionathan his worthy Son, for ſpeaking in his behalfe; but ſhe knew, the bonds of a wife were ſtronger then thoſe of a daughter. God laid this upon the woman,Gen. 3.16. Gen. 3. that her deſire ſhould be ſubject to her husband: ſhe muſt preferr his will, before her own; and his contentment before her own; and certainly elſe I ſee not how ſhe anſwereth the end of her Creation; which was, to be a meet help for him.
ApplicationNow it were much to be wiſhed that this leſſon were taken out: but out of doubt, as it hath been in former times, ſo there is ſtill a great defect this way. The love that Lots wife bare to Sodome, was a great means of delaying of her husbands comming out of that place; ſhe ſought her own contentment, rather then his, or her own ſafety: The reaſon why Moſes forbare the circumciſing of his ſecond childe, was the offence that his wife took at the circumciſing of the firſt; no queſtion he had acquainted her with the danger of the omiſſion! but what cares ſhe ſo ſhe may content her ſelf, to expoſe him to a judgment! And are there not too many ſo affected in theſe times, that care not, ſo they have their content, though it be to their husbands prejudice: They muſt dwell where they have a minde, not where he deſireth: they muſt have theſe and theſe cloathes, and theſe and theſe Iewels, though oftentimes theſe be the ſick feathers of a declining eſtate, that they are plumed withal; many a wife makes the husband in the latter end, ſit down and complain in the words of Adam; mulier quam dediſti, the woman whom thou gaveſt me, hath deceived me. Let the husband be ſick, they will be of thoſe that ſhall do leaſt about him; they will not break their reſt and ſleep, to attend him: Let the husband ſtay at home, mourning for want of his ſociety and aſſiſtance, while they take their vagaries, and pleaſe themſelves in their recreations: this is not to be a daughter of Sarah, and to do as ſhe did, who is ſaid to have obeyed him, and called him Lord, and in all things ſtudied his contentment, and was moſt earneſt to do that which ſhe thought might moſt comfort him. Thus far have we followed S. Chryſoſtome.
Obſerv. 3. Defects of any kinde may not be ſupplied unlawfully.But by the leave of ſo great a Father, whatſoever intention ſhe had to content her husband, ſhe makes a very bad inference from the former words; Becauſe God had reſtrained her from bearing, therefore Abraham muſt go in to her maid. If God do not anſwer our expectation, muſt we go uſe indirect means to ſupply our wants? God forbid. Shall a man, becauſe he lacketh a wife, go and ſteal one? Becauſe his wife bears him no children, ſhall he get them on others? Becauſe a man wants money, ſhall he purloin, or uſe unjuſt courſes? Becauſe he wants honour, ſhall he contrive himſelf into it by lying, and flattering, and baſe ſupplantation? The want of things diſcontenteth people; and then, forſooth, becauſe God reſtraineth his hand, they will furniſh themſelves. Becauſe David is ſtill purſued by Saul, and that God doth not put an end to his troubles; ſhall he throw himſelf amongſt the Philiſtims? 1 Sam. 27.1 Sam. 27: that was a tempting of God, and a diſcontentment with his eſtate; and if God had not been the more merciful, it had been the next means of his confuſion. Becauſe Saul is not anſwered of the Lord, 1 Sam. 28, neither by dreams, 1 Sam. 28.nor by Urim, nor by prophecie; ſhall he ſeek out for a woman that hath a familiar ſpirit, and enquire of her?
For the Uſe of it:
Let us take heed of this: If we ſuffer want in our eſtate,Application let us not uſe unlawful means to better it: As Abraham would not be enriched by the King of Sodom, ſo much as a ſhoe-ſatchet; ſo let us ſcorn to be beholding to the ways of fraud, for increaſing our means. There is no compariſon between foreign and foreign, (ſaith Peleuſiota: Peleuſiota.) between Poverty and Impiety: better be poor to a Proverb, as Job was, then that it ſhould be ſaid, Satan hath made us rich. Want we meat, (though, I confeſs, that is a great exigent) yet let us not ſteal, to ſatisfie hunger. Our Lord, though he was an hungred, would not hearken to Satan, to make bread of ſtones; neither would he fall down and worſhip him, to gain the whole world. Have we loſt our goods, or are we in great want of health? Shall we run to Wizards and Wiſe-men, (as they falſly call them) to be helped? or uſe Spirits and Incantations? Oh no! This is to caſt out the devil by Beelzebub; when God hath wounded us, to make Satan our phyſitian. Are we in terrour of conſcience, and ſhall we betake our ſelves to drinking, and ſwilling, and unlawful kindes of ſports? Will this help us? Is this the harp that will conjure that ill ſpirit? Will not this be bitterneſs in the concluſion? Will not this be as cold water taken in the height of a hot Fever, which maketh the broyling drought, after a while, the greater?
Why, (but will ſome ſay) what would you have us do, when comfort and eaſe bloweth from no corner?
I anſwer, Be dumb before the ſhearers, and ſtill wait upon God, and remember that power and ſoveraignty that he hath over us; how all things that he giveth us, he giveth them, and taketh them from us: and taking but his own, muſt he loſe a friend of us?
Secondly, It may be God keepeth us under the hatches, for our future good, and to do us good in the later end, (as Moſes ſaith.)
Thirdly, Let us know, that all the means that we can uſe, without God, may ſoon prove unavailable; nay not onelyonly ſo, but pernitious; & both increaſe our ſin & condemnation. I ſay, finally, let us uſe no unlawful means, but wait the iſſue that he will give to our temptation.
Again, obſerve here how quick ones wit is, to the invention of that which is evil. Sarah hath in a readineſs, that if God fail her, ſhe knoweth preſently what to do: foreign, (ſaith Gregory Nazianzen▪ ) evil is ever at hand;S. Gregory Nazianzen. it requireth no long ſtudy; (nay in this caſe can act ex tempore:) So Lots daughters, being alone with him in the cave, they have a ſudden, but a fearful invention, Gen. 19. to make their father drunk,Gen. 19. and to make uſe of him in that intemperance. Rachel hath no children; ſhe hath a preſent invention: ſhe ſaith to her husband, Behold my maid Bilhah, go in to her, Gen. 30.Gen. 30.3. When the ſteward is like to be diſcharged, Luke 16.4, his wit quickly ſerveth him what to do, that when he ſhall be caſt out, he may finde favour among the debters. Were we as nimble at that which is good, how happie a thing were it! But there we are dullards, and to ſeek, and our wit ſerveth us not to light upon it: It is true of us,Jer. 4.22. which the Prophet ſpeaks, Jerem. 4. They are wiſe to do evil, but to do good they have no knowledge.
Why, (but may ſome man ſay) why doth ſhe propound this, that he ſhould go in to the maid? How did ſhe know but the maid might deny ſuch a ſervice as this was?
It may be thought that ſhe was perſwaded of her ſervants obedience in this kinde; and ſhe might preſume upon that command that ſhe had over her, being her ſervant.
Obſerv. 4. Evil inſtruments are never wanting unto evil actions.Inſtruments ſhall not be wanting, if evil acts be to be done.
I confeſs it is a groſs abuſe of that dominion that God hath given to maſters and miſtreſſes over ſervants, to engage them into ſin, and make them ſerve them in baſe ways; to make them panders or bauds to their luſt; to make them oppreſſors of their tenants; to make them lye, and ſwear, and forſwear, in their behalf; to make them executioners of their unjuſt revenge. And it is no leſs fearful on the other ſide, when ſervants loſe all ſenſe of conſcience towards God, to ſhew their obedience toward their maſters: for they are tied onelyonly to obey in Domino, in the Lord; ſo to ſerve their earthly maſters, as they may anſwer it to their Maſter in heaven.
And therefore for the Application:
ApplicationLet them look to it; let them obey no further then Gods Word will licenſe them. Pharaoh is full in his charge to the midwives; but they obey him not. Saul biddeth his guard fall upon the Prieſts that wore the linen Ephod; but they do it not: it is true, that Doeg did it; and Abſalons ſervants ſlay Amnon, becauſe their maſter bids them. But that great Tribunal, before which theſe facts muſt be anſwered, will not admit of this plea, I did as I was commanded. I told you the laſt day, the Apoſtle flatly prohibiteth being ſervants unto men; that is, ſerving them in ſinful courſes, and being ſubſervient unto them in their luſts. Art thou a Governour? Do not require any thing of thy ſervant that is unlawful: for thou draweſt a great ſin upon thy ſcore, and a wo upon thine head, becauſe by thee the offence cometh. Art thou a ſervant, and an unlawful thing is enjoyned thee? Remember Saint Peters rule; It is more fit to obey God then man: Thy maſter cannot ſecure himſelf from vengeance, and how can he help thee? And do not tell me, If thou wilt not do it, another will: thou oughteſt to be moſt ſollicitous for thine own ſoul:Joſh. 24.15. Be of the minde of that holy man, Let others chuſe what God they will ſerve, but thou wilt ſerve the Lord thy God.
Further: There is an Expoſitor upon my Text, that obſerveth the modeſty of the phraſe here uſed; Go in unto my maid. I will go in unto my wife, ſaith Samſon, Judg. 15.Judg 1….1. Iſai. 8.3. and David is ſaid to have gone in unto Bachſheba. And ſo, Iſai. 8. He went unto the Propheteſs, and ſhe conceived. Amos 2. A man and his father go in unto the ſame maid. Amos 2.7. Deut. 23.13.It is ſaid, Adam knew Eve, Gen. 4. So when the Spirit ſpeaks of the privie and unſeemly part, it calleth it our nakedneſs, Gen. 9.22. and the fleſh, Gen. 17.13. and our ſhame, Iſai. 47.3. And ſpeaking of the neceſſary evacuation of the body, he calleth it a ſitting down, and a covering of the feet, Judg. 3.24. and ſo 1 Sam. 24.3. The Spirit of God is a pure Spirit, and cannot endure filthineſs. On the other ſide, Satan is called the unclean ſpirit, Matth. 12.43. that delighteth in filthineſs: and as the ſerpent feeds upon the duſt; ſo Satan foreign, (ſaith Clemens;) He feedeth upon obſcenity and corruption.
Now for the Uſe of this:
How ſhould it teach us to abhor all filthineſs! yea, that it ſhould not be once named among us, as becometh Saints, Eph. 5.Eph. 5.3. as he which hath called us is holy; ſo ſhould we be holy in all manner of converſation, 1 Pet. 1.15. Our thoughts ſhould be clean. I made a covenant with mine eyes; why then ſhould I look upon a maid? Job 6.31. Our very ſpeculative and contemplative uncleanneſs, is the luſting of the heart: the unclean roving thoughts of men, are ſins before God.
2. Our looks and aſpects ſhould be free from filthineſs: for the Apoſtle ſpeaketh of eyes full of adultery, 2 Pet. 2.
3. Our apparel ſhould be modeſt. 1 Tim. 2.9.2 Pet. 2.14. Let women adorn themſelves in modeſt apparel, with ſhamefac'dneſs and ſobriety. And that woman, Prov. 7.10. is ſaid to have the attire of an harlot.
4. There ſhould be modeſty in our ſpeech. Col. 4.6. Let your ſpeech be always with grace, ſeaſoned with ſalt: and, Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to edifying, that it may miniſter grace unto the hearers.
And why?
Firſt, our tongue is our glory, ſo called more then once by David in the Pſalms: and it is that member, above all, that is given us to glorifie God withal: and David ſaith, he will praiſe God with the beſt member that he hath.
Secondly, there is great force in broad and unclean ſpeech, to corrupt the heart, and ſet it on fire with filthy luſt. Be not deceived, 1 Cor. 15.33.(ſaith the Apoſtle) evil words corrupt good manners, 1 Cor. 15. and therefore they be called foreign; that is, rotten communication, Eph. 4.29. becauſe they are apt to corrupt and putrifie thoſe that hear them. The Naturaliſt telleth of one creature that conceiveth by the ear; and ſo it falleth out, that by the ear wickedneſs is conceived, and the ſoul tainted.
I would this were well remembred: for we may ſay as Iſaiah, we dwell in the midſt of a people of unclean lips. People ſpeak moſt filthily, ſo that they are a burthen to any civil eare: and they will call for ſongs, that are full of nothing but ribaldry; which is all one, as if they ſpoke them themſelves: and what will they ſay for themſelves? Though they ſpeak thus, yet they meane no hurt; their hearts are as good as the beſt; but this not poſſible, for thoſe things which proceed out of the mouth, come from the heart, and defile the man. Mat. 15.Mat. 15.18. and Mat. 12.34. Out of the abundance of the heart, the mouth ſpeaketh: Is the fountain ſweet, that ſendeth forth ſtinking water?
Secondly, They ſay they ſpeak but in mirth: but I ſay, this is a fig-leafe too narrow to cover that nakedneſs; for cannot man be merry without offending God? Fooliſh talking and jeſting are not convenient (ſaith the Apoſtle: Eph. 5.4.) Eph. 5. and is it to be matter of merriment that grieveth the holy Spirit of God? Eph. 4.30.
Thirdly, ſay they; if we ſpeak a little idlely and vainly, and do no worſe, is is no great matter: No? when the Apoſtle had ſpoken of ſuch language: Eph. 5.6. Let no man deceive you (ſaith he;) for ſuch things, among others, commeth the wrath of God upon the children of diſobedience. Mat. 12.36.And what ſaith our Saviour? Math. 12. Of every idle word that man ſhall ſpeak, &c. Et ſi de otioſo, Quid de pernicioſo? If every idle word; how much more every evill one, (according to its ſeveral qualifications) to be accounted for; at the day of judgment?
Obſerv. 5. The moſt dangerous tentations, are in the neereſt correlations.Laſtly, to ſhut up for this time, conſider who it is that moveth and adviſeth this: and then ſee, that temptations may lie in thoſe, that are neereſt to us. The ſervant tempteth the maſter; as we ſee in Peter, diſſwading Chriſt from his paſſion: inſomuch that he ſaith unto him, Come behinde me Satan; thou art an offence unto me: The maſter tempteth the ſervant, and perſwadeth him to ill; as we ſee in in the examples of the laſt point ſave one: And in David, perſwading his ſervant to fetch him Bathſhebah: One friend perſwadeth an other,Deut. 13.6. and tempteth him to evill: the Lord ſuppoſeth, Deut. 13. That a friend, that is as is own ſoul, may entice to Idolatry. The mother may tempt the daughter, as we ſee in Herodias; that putteth on her daughter, to ask John Baptiſts head in a platter: And ſo the daughter the mother; as it is likewiſe ſuppoſed in that place of Deuteronomy. The husband may tempt the wife; as we ſee in Ananias, Acts. 5.that worketh Sapphira to tell the ſame lie he had told. Acts. 5. And the wife the husband: who tempted Adam to eate the forbidden fruite, but his wife? who tempted Solomon to Idolatry, but his wives? who provoked Ahab to ſin ſo deſparately, but his wife Jezabel? who tempted Job, to curſe God and die; and upbrayded him with his conſtancie in his uprightneſs, but his wife? who was relicta in tentationem, ſaith Saint Ambroſe? when the devil had ſtrip'd him of all, he left him her, to be a ſnare unto him: The Hiſtorian telleth of Agripina; that ſhe mingled the poyſon for her husband, in that meat which he loved beſt; and ſatan layeth his ſnares for us, in thoſe perſons we affect moſt, and whom our love will not ſuffer us to deny any thing. Now for that Uſe which concerneth the ſuſteiners of ſuch temptations, I ſhall ſp… of it, when I come to ſpeak of Abrahams yielding to this motion of his wife: in the meane time, this application ſhall ſerve:Application That we have our eyes in our heads, as the wiſe man ſpeaks; that we be very vigilant and circumſpect, for there may lie a ſnare where we leaſt ſuſpect danger; and danger may grow from the corner where we leaſt dreamed of it; who would think of any danger from a friend, a child, a father, a mother, a wife that lyeth in the boſome▪ And yet even theſe may betray us into ſin. There was one was praying unto God, to deliver him from his enemy; an other over-hearing him, did correct him, and bid him pray that he might be delivered from his friends: for his enemies, he might eaſily beware of them; but they that made ſemblance of friendſhip, might ſooneſt do a man a miſchief. I think they might be both corrected, and a man fittingly taught to pray to God, to deliver him from himſelf: for ſuch is a mans corruption, that he is the greateſt enemy to himſelf: and as the ſpider worketh her web out of her own bowels; ſo a mans deſtruction is from himſelf, (as the Prophet ſpeaks,) If a man had no violent hand to kill him, yet he hath that in his body that will be his bane. So in the ſoul; if there were no men to tempt him, no Satan to inject evil motions into him; if he were abſtracted from men, and ſhould live in a wilderneſs: yet he ſhould have enough miſchief wrought by himſelf; and ſhould have reaſon to ſay with that holy man that had retired himſelf, that he might be free from temptation; Omnia reliqui, cor autem non reliqui; I have left all things, but not my heart, behinde me. This heart of ours is deceitful above all things; it will ever be bubling up in untoward motions: and if we cannot truſt our ſelves, but may be drawn away by our concupiſcence; we may juſtly fear temptation from all others. Certainly we had need walk wiſely and circumſpectly, and fear whereſoever we are: and bleſſed is the man that ſo feareth always: For, Qui pavet, cavet; & qui cavet, non cadet: He that feareth, bewareth; and he that is wary, will not fall. Where this fear ſtandeth Sentinel, we are not eaſily made a prey to our adverſaries.
Preached, May 12, 1641.