Sarah and Hagar, Sermon 7
THE SEVENTH SERMON.
GEN. 16.5.
And Sarah ſaid unto Abraham, My wrong be upon thee: I have given my maid into thy boſome.
IF you do not remember the Diviſion was made of this Chapter when we entred upon it, I will again repeat it.
It hath four Parts.
In the firſt, is ſet down the marriage of Hagar and Abraham, in the three firſt verſes.
Secondly, the Conſequents of it, in the three next; which are,
1. Hagars conceiving.
2. Her inſolency upon her conception.
3. The expoſtulation of Sarah with her husband.
4. Abrahams yeelding of the handmaid into the power of Sarah.
5. Sarahs correcting of Hagar; together with her flight upon it.
In the third Part, is ſet down the Angels meeting of Hagar, and his perſwading of her, upon the diſcovery of the cauſe of her flight, to return to her miſtreſs, and to ſubmit her ſelf unto her: and his prediction concerning the childe ſhe went withal; from the beginning of the ſeventh verſe, to the end of the fifteenth.
In the laſt part, is ſet down the birth of Iſhmael; together with the age of Abraham, when Iſhmael was born unto him: in the two laſt verſes.
We have quite diſpatched the firſt Part, which containeth the marriage of Abraham and Hagar; and are entred into the ſecond, which intreateth of the events of this Marriage: and two of them we have handled; Hagars conception, and inſolency upon her conceiving: And have in part touched the third, which is the expoſtulation of Sarah with Abraham, in this fifth verſe.
I muſt tell you what hath been obſerved, and then proceed to that which remaineth.
Firſt, more generally, we noted the ill ſucceſs of plots and projects, wherein God is not conſulted.
Secondly, more particularly, we ſhewed, how ſhe challenged him for doing her wrong. Her words (as I told you) were,
1. Bit…e….
2. Unj….
3. More unjuſt, becauſe (if there were cauſe) ſhe had reaſon to have challenged her ſelf, before ſhe ſhould have challenged her huſband.
Now we go on.
Obſerv. 1. Ʋpbraiding for courteſies, vitious and ſinful.I gave my maid into thy boſom. Which, at once, Commemorat, & quaſi exprobat beneficium, (ſaith a learned Expoſitor upon my Text) doth commemorate, and withal challenge him for a courteſie. If it were a kindneſs ſhe had done him, ſhe did upbraid him, and (as we ſay) caſt him in the teeth with it. This humour ſeemeth to have been in the Sodomites, who, when Lot did diſſwade them from violating the Laws of hoſpitality,Gen. 19.9. and offering injury to his gueſts; they ſay, Gen. 19. This fellow came in to ſojourn, and he will needs be a Judge. They upbraid him with that favour they had afforded him, in ſuffering him to inhabit amongſt them, being but a ſtranger. And the ſame ſpirit we may imagine to have been in the Hebrew that contended with his fellow, between whom Moſes would have compoſed the difference; he ſaith to Moſes, Exod. 2.14.Exod. 2. Intendeſt thou to kill me, as thou killedſt the Egyptian? As who ſhould ſay, Meddle no further in this buſineſs; it is ſufficient that I would have informed againſt thee for killing the Egyptian. It is very likely that it was one reaſon why Saint Paul, when he was at Corinth, and took pains amongſt them, would not be beholden to them for any contribution; he knew they were a proud people, and that, by the inſtigation of the falſe Apoſtles, they would have been ready to have laid in his diſh what they had done for him, and have twitted him with it; and therefore he would rather labour with his hands, 2. Cor. 12.13, 14then to be ſupplied by them, 2 Cor. 12.
This exprobation is a ſoloeciſm in good manners, and a foul tranſgreſſion againſt the vertue of Beneficence.Q. Curtius. Curtius telleth us, that it was the ſaying of Chilon the Lacedemonian, Dati beneficii decere obliviſci, accepti weminiſſe: That it becometh a man to be forgetful of a benefit beſtowed, and mindful of one received. And ſo ſaith Seneca, Haec beneficii inter duos lex eſt, alter ſtatim obliviſci debet dati, alter accepti nunquam: This is the Law of beneficence between two,Senec. lib. 2. de Beneficiis. (ſaith he) that one preſently forget the collation of a benefit, the other never the reception. Quouſque dices, (ſaith he) Ego te ſervavi, ego te eripui morti; admonitio taedium facit, exprobratio odium: As long as thou ſhalt ſay, I have ſaved thee, I have ſnatched thee out of the jaws of death; this admonition cauſeth irkſomneſs; this upbraiding, odiouſneſs. Lacerat animum, & punit, frequens meritorum commemoratio: The oft mention of deſervings, rendeth and teareth the minde of the obliged. And as it dyeth the cheeks of him that hath received; ſo it ſpoileth the gift that hath been beſtowed. Datum offuſcat, Gloſſa interlinearis.qui improperat, (ſaith the interlineary-Gloſs:) He ſullieth his gift, that upbraideth him to whom he hath given. And Rabanus ſaith, Obfocat datum, qui in properio lacerat proximum: He choaketh his own credit, that giveth a favour and a jeer together. And there is never an ingenuous man in the world, but he is more troubled and grieved with upbraiding, then ever he was helped or delighted with that which was beſtowed. Yea, the Heathen man ſaith, Beneficium in injuriam convertit; ſuch an upbraider, turneth his bread into a ſtone, his courteſie into an injury.
For the Uſe of this:
We ſhould take heed of this foul, yet frequent fault in the world;Application which is, When men have done kindneſs to others, to noſe them with it, and report it to others. The Wiſe-man maketh it an ill thing, to rate a man with harſh language, and then to beſtow ſomething upon him: ſuch a gift may be thought rather Injuriae ſatisfactae, then Beneficii collati: to have more of ſatisfaction for that injury, then of conferred kindneſs, in it: And ſo, after a benefit beſtowed, to upbraid him with it. Let us take heed of both: for, he that giveth with ill words, gives panem lapidoſum, bread with gravel in it: and he that upbraideth afterwards, he ſpoileth his gift, and loſeth his thanks: 'Tis nimium liberalitatis, cùm exigit gratiam; more bounty then was wiſhed for, that extorteth thanks: and is far from the example of God, of whom it is ſaid, James 1.James 1.5. that he giveth to all men liberally, and upbraideth not.
Why, (but will ſome ſay) may not a man, at any time, tell a man what kindneſs he hath ſhewed him, and tell others of it?
Yes, if they ſhall be groſsly ungrateful, either by forgetting or ſlighting the benefit received, or by returning ill for good. As the Lord ſpeaketh much to Samuel, what he had done for Saul; and by the mouth of Nathan, what he had done for David; and by Iſaiah, Iſai. 5.what he had done for his vineyard: and Chriſt himſelf upbraideth thoſe Cities wherein he had done moſt of his miracles, becauſe they repented not, Matth. 11.Matth. 11.20. And thus David telleth what he had done for Nabal, when he ſaw him ſo ungrateful, that he would not gratifie him with a little of his ſuperfluity, in the time of his neceſſity, 1 Sam. 25. And Jacob telleth Laban to his face, what good offices he had done for him, when he was ſo injurious. But elſe, it is an unfitting and uncivil thing, for a man to upbraid another with the good he hath done him: he doth but put his brother to the bluſh, and even retract and make void his own benefits: And if he blowe his trumpet in the hearing of others, and tell, that this and that he hath done; it argueth rather pride and vain-glory, then true beneficence and charity.
One word more, of the phraſe here uſed: I gave my maid into thy boſome.
It is ſaid, verſe 3. that ſhe gave her to her husband, to be his wife. From whence we may collect,
Obſerv. 2. Distance and ſtrangeneſs, is blameable in wedlock.What is the neerneſs and intimacy of the wife to the husband.
She is the wife of his boſome; ſo often called in the Scripture: Deut. 13 6. If the wife of thy boſome ſhall tempt thee. So, Deut. 28.54. The wife of his boſome. By that ſheep that lay in the poor mans boſome, 2 Sam. 12.2 Sam. 12.3. Verſ. 8. is meant, the wife of Uriah, whom David had defiled, and taken to wife, after the ſlaughter of her husband: and, verſ. 8. Nathan telleth him, he gave him his rich wives into his boſome. So, Micah 7.5. Keep the door of thy lips from her that lieth in thy boſome. The Spouſe ſaith of her Husbend, Cant. 2.6. His left hand was under her head, and his right hand did embrace her: it argueth ſhe lay in his boſome. I ſay, This argueth the neerneſs and intimacy of the wife to the husband: And thoſe familiar geſtures, and loving dalliances that are often uſed, are but expreſſions of it. It is ſaid, that Abimelech ſaw Iſaac ſporting with Rebekah, Gen. 26.8.Gen. 26. in ſuch a familiar, yet ſober and decent manner, that it perſwaded him that ſhe was his wife, whom before he had affirmed to be his ſister: for he well underſtood, that Iſaac, being an holy man, would not have been ſo familiar with any but his wife.
Now for the Uſe of this:
ApplicationIs ſhe the wife of the boſome, and his own; yea, his own fleſh? How cometh it to paſs, that many are ſo ſtrange to their wives? They can take more content in the company of others, then their own; and expreſs more mirth among ſtrangers, then with their own wives: yea, thruſt their wives from them, while they put others into their boſome. I would they would but read and meditate upon that of Solomon, Prov. 5.19, 20.Prov. 5. who, ſpeaking of the wife, giveth this advice: Let her be as the loving hinde, and as the pleaſant roe: Let her breſts ſatisfie thee at all times, and be thou raviſhed always with her love. And why wilt thou be raviſhed with a ſtrange woman, and embrace the boſome of a ſtranger? The harlot is the ſtranger, or the ſtrange woman: a mans wife is his own: and what if not ſo fair or wiſe as another? yet ſhe is his own. Nemo amit patriam quia magna, Seneca.ſed quia ſua, (ſaith Seneca:) No man loveth his Country becauſe large, but becauſe his own. And men love their conceits, non quia vera, S. Auguſtine.ſed quia ſua, (ſaith S. Aug.) not as they are true, but as their own. She is his; and his love and affection muſt be confirmed to her.
There is, oftentimes, as great a fault in the wife towards the huſband: he is called the husband of her boſome alſo, Deut. 28.56. And yet ſome women can be free and familiar with other men, with the neglect (I had almoſt ſaid contempt) of their own. Job complaineth, that his breath was ſtrange to his wife, Job 19.17.Chap. 19. and he was then in affliction, when ſhe ought moſt to have comforted him. And there be many, that, both in proſperity, and adverſity, ſet too light by their husbands.
Let man and wife take heed of this ſtrangeneſs. By this phraſe, the wife of the boſome, and the husband of the boſome, is intimated their eerneſs, and ſtrictneſs of affection, that ſhould be between them; that comfort, and contentment, and ſolace, that they ſhould take in each other. The boſome is the place of warmth and refreſhment; and therefore it is, (ſay ſome) that Heaven is called Abrahams boſome; in which place thoſe will hardly meet, that are ſo far from each others Boſome, that they come not neer each others Bed or Board; nay, the ſame Houſe or Town will not hold them: and may we think that, living and dying on theſe terms, the ſame Heaven will hold them?
To go on:
She inſtanceth the carriage of her maid, and taxeth her both of Ingratitude, and Inſolency. In the laſt part of the verſe, ſhe deſireth God to judge between her and her husband: which ſome will have to be a ſimple referring of her ſelf to God; as if ſhe had ſaid, What now I ſuſtain in this paſſage, let God judge it; I refer the cauſe to him. And if ſo, ſhe ſetteth us a good example, That we ſhould not revenge our ſelves, but commit our cauſe to God.Obſerv. 3. The beſt revenging of our ſelves is, the referring of all to God.
So did Joſeph: when he was ſo hardly uſed by his brethren, that neither prayers nor tears could prevail, he yeeldeth up all to God, and ſubmitteth to the iſſue that God will give. And ſo did Moſes: when his brother and ſiſter murmured againſt him, he replieth not, nor ſeeketh any revenge againſt them; but leaveth it to God, who quickly interpoſed for him, Num. 12. Thus David, Num. 12.when he had Saul in the cave, and could have there paid him home, for all his unkindneſs towards him; he doth it not; he onelyonly expoſtulateth with him, and cloſeth with this, 1 Sam. 24. The Lord be judge, 1 Sam. 24.15.and judge between me and thee; and ſee, and plead my cauſe, and deliver me out of thine hand. And ſo, Pſal. 41.1. Judge me, O God, and plead my cauſe againſt an ungodly nation. And thus Job, being tired out with the cavils and unjuſt calumniations of his friends; he appealeth unto God, as the judge of his innocency and uprightneſs. Zachariah, the ſon of Jehoiadah the Prieſt, having reproved the people for their idolatry, at the commandment of that unthankful King, Joaſh, is ſtoned: and when he died, he ſaid no more but this; The Lord look upon it, and require it, 2 Chron. 24. And above is that exemplum indeficiens, 2 Chron. 24.22. 1 Pet. 2.23.(as the School calleth our Lord:) of whom Saint Peter ſaith, 1 Pet. 2. that when he was reviled, reviled not again; when he ſuffered, he threatned not; but committeth himſelf to him that judgeth righteouſly.
Now for the Uſe of this:
It meeteth with thoſe hot ſpirits, in theſe days,Application who cannot brook any injuries: They will revenge themſelves; they will not ſtay the judgement, either of God, or of his ſubſtitute, the Magiſtrate; which,
1. Is moſt unreaſonable, that a man ſhould be Accuſer, Witneſs, Judge, and Executioner, all in his own cauſe.
2. It is ſinful: for it is an uſurping of that power which belongeth unto God: for, vengeance is his, and belongeth to him, and to ſuch as he hath delegated, who carry not the ſword in vain. People are apt to think it baſe and unmanly to complain: but, in the mean time, they think not how they treſpaſs againſt God and his Ordinance.
3. It is prepoſterous: for, nondum vindicatus eſt Chriſtus, (ſaith Saint Auguſtine: S. Auguſtine.) Chriſt himſelf is not yet avenged on his adverſaries; and muſt they have preſent ſatisfaction?
4. It is very fooliſh: for they prevent themſelves in that which they would have, by their haſte: For, would they leave it to God, he would not onelyonly avenge their cauſe, ſine perturbatione, without paſſion, which they cannot do; but acerbius vindicaret, he would revenge it more ſharply, then they can do haſtily: They cannot inflict ſo much upon the bodies of their brethren, as they do wrong their own ſouls: for while they revenge themſelves upon thoſe that have done the injury,S. Auguſtine. duo mali, (ſaith the Father) there are two ſinners; the one offendeth in offering injury; the other, in revenging it: And all the difference (ſaith he) is, That the one getteth before, and the other followeth after unto judgement.
5. In the fifth place, therefore, let us commit our wrongs unto God, to avenge them: The Apoſtle ſo expreſly ſaith, Avenge not your ſelves, Rom. 12.19.Rom. 12. but rather give place unto wrath: and he alſo directeth to whom to commit the cauſe, even to him who ſaith, Vengeance is mine, and I will repay it. Si apud illum depoſueris injuriam, ultor eſt, (ſaith Tertullian: Tertullian.) If thou lay down thy wrong at his feet, he will take up thy quarrel, and revenge it. Chriſt would have his diſciples buy ſwords; yet, when time came, he forbade Peter to uſe it. Saint Ambroſe wonders at this: O Domine, gladium emerejubes, & ferire prohibes? Lord, commandeſt thou to buy the ſword, and yet forbiddeſt thou to ſtrike therewith? What may be the reaſon? niſi ut prompta ſit defenſio, & non ultio; unleſs to ſhew a readineſs of defence, we may have, but not of revenge: potuiſſe vindicare, non voluiſſe; that the world might take notice, they were able to have avenged themſelves, but not willing. We muſt be patient, and leave that to God, to take vengeance. And howſoever Revenge be a very pleaſing thing to fleſh and blood; and the wicked Hamans of the world applaud themſelves in it; (an eye for an eye, a tooth for a tooth, a wound for a wound: & ſic juvat ire per umbras: they think they ſhall have more content in their death, by this means:) yet ſuch wrath worketh not the righteouſneſs of God: and they ſhall finde, when they come before him that muſt judge all, that they have wronged their ſouls, in taking revenge.
But now I muſt tell you, that ſome Expoſitors make this an Imprecation; as if ſhe deſired God to judge him for her carriage in this buſineſs; and to puniſh him for fomenting and nouriſhing the handmaid in her malapertneſs and inſolency: for ſo ſhe conceived it. And thus the Septuagint render it, as if it were a prayer for vengeance.
But now I muſt tell you that ſome Expoſitours make this an imprecation, as if ſhe deſired God to judg him for her carriage in this buſineſs; and to puniſh him, for fomenting and nouriſhing the handmaid in her malepertneſs and inſolency, for ſo ſhe conceived it: And thus the Septuagint rendreth it, as if it were a prayer for vengeance.
Imprecations are fearful,Obſerv. 4. The impiety and danger of raſh oaths and impre…ations. for they grow uſually out of Paſsion and diſtemper, and that impotency that is in people to brook injuries, and ſubdue their tumultuous thoughts.
As we ſee in thoſe Iſraelites, who when they conceived Moſes his motion to Pharaoh for their dimiſſion, to prove the means of their vexation; they break out into an imprecation: Exod. 5.Exod. 5.21. The Lord look upon you and judg, in that you have made us abhorred of Pharaoh and his ſervants; and have put a ſword into their hands to ſlay us: The mother of Micah was in ſuch a rage, for the ſilver that was taken from her, that ſhe curſed: Judg. 17.Judg. 17.2. 1 Sam. 17.43. Thus the uncircumciſed Philiſtins in their pride, and diſdain, and rage, curſed David: 1 Sam. 17. Thus Shimei curſed him alſo, out of a rancorous ſpirit, 2 Sam. 16.5. And Jeremy ſaith, the people curſed him, Jerem. 5. Why, but will ſome ſay,Jer. 15.10. we finde the holy ſervants of God in Scripture to have uſed imprecations againſt others: It is true, but the Fathers will tell us.
Firſt, that they are not ſo much curſes, as propheſies.
Secondly, that they did it not in their own cauſe, but in Gods; and not ex livore invidiae; but ex Zelo juſtitiae: they did it not out of any gaul of envy, but meerly out of zeal of juſtice.
Thirdly, that they were led by an extraordinary ſpirit, and by that ſpirit they alſo diſcovered thoſe whom they curſed to be incorrigible. Why, but will ſome ſay again, do not miniſters uſe curſes againſt drunkards and blaſphemers, and other groſs ſinners? yes, but they do declarativè, only declaring what ſhall come upon them if they repent not, but they have no quarrel of their own; and they do it, or ſhould do it, as out of faithfulneſs, ſo with compaſſion, that any ſhould deſerve that heavy doom.
For the Uſe then of this:
It ſhould teach us to take heed of imprecations;Application and that we may avoyd thoſe the better, we ſhould labour to ſubdue our Paſſion of anger; for it is that which bringeth forth direful curſes: it diſcovereth it ſelf not only in looks and geſtures, but in dreadful curſes. Where can a man goe that his ſoul ſhall not be vexed with the hideous execrations of men, that they ſend out againſt their brethren? the Plague! the Pox! We have not the leſs of both thoſe at this time,Curſings and imprecations horrid ſins. for this wicked practice. Yea, they deſire the confuſion of others, and whom do they ſpare? not ſervants, not children, not wives, not the brute creatures; no not their own ſouls: how commonly do people wiſh God to forſake them, to judg them, to damn them! In the fear of God, let us take heed of theſe imprecations; if God ſhould not be more merciful to our brethren, and us, then we are to them, and ourſelves, what ſhould become of us? And let us bridle our anger; the Apoſtle quickly addeth after that, be angry and ſin not, neither give place to the divel: Eph. 4.26, 27.Eph. 4.26. as if that were a door that he entred by, as ſoon as any; and when he getteth in, how doth he put on people to caſt out words of death, deadly curſes, which are unfit for the mouth of any man, much more of a chriſtian! who is called to be an heir of bleſſing:1 Pet. 3.9. 1 Pet. 3. and ſeemeth to deſire to be accounted the childe of God, which cannot be, if he be given to curſing, Mat. 5.45. He pretendeth to bleſs God with his tongue; and will he curſe his brother with the ſame tongue? Doth a Fountain ſend forth ſweet and bitter waters? Jam. 3.11.Jam. 3. Oh bleſs, and curſe not, (ſaith the Apoſtle,) Rom. 12.14. Yea, though they be thine enemies. If you do delight in curſing, you may have enough of it; for your curſes againſt others may return upon your own head, it may come into your own bowels like water;Pſal. 109.18. and like oyl into your bones: Pſal. 109. And God oweth you yet more, becauſe you have loved to curſe, and not to bleſs; at that great day of account you ſhall hear that dreadful ſentence; Depart from me you curſed into everlaſting fire, prepared for the devil and his angels.
Obſerv. 5. Againſt light and frivolous atteſting God, and irrevereut uſurpation of his name.Again, here is one thing further; as there was want of charity to her husband in this her wiſh; ſo there may ſeem alſo to be ſome defect of piety towards God: for being only ſuſpitious, and having not yet examined the truth of things; nay out of a long experience of her husbands reſpect to her, having reaſon to think the beſt to call upon God to judg him, or to be judg, may argue want of reverence of that dreadful Majeſty of God: they muſt be ſevere occaſions, and of which we are well aſſured, that muſt make us appeal to God, and call him to be a witneſs unto, and revenger of. Every light Paſsion, or ſuſpition, muſt not make us ſummon him, as it were, and engage him to our quarrel. There is a too frequent uſe amongſt us, a rude and ungodly familiarity, not only with the Name of God (foiſting it up and down in common communication and oathes; ſo the very Jews with their ſuperſtition, ſhall riſe up in judgment againſt us. They held it foreign, not expreſſible, and would not utter it, and we prophane and ſully it with common uſe;) but alſo with God himſelf; and upon every trivial occaſion we call him to witneſs; and we call him to judg and revenge, and to be the executioner of our wrath: we will have him to judg where we diſtaſte, and lay on thoſe judgments that we have wiſhed upon our brethren; nay we will be judges,Iſa. 43.24. and he muſt be the executioner. So that the Lord may take up that complaint, Iſa. 43. You have made me to ſerve with your ſins: Surely there is not that eſteem and awful reſpect of God,Application that ought to be in mens mindes; for if they were perſwaded of his greatneſs and Majeſty; neither would his Name be ſo cheape, and trivially uſed; nor would he be ſo often called unto, for witneſſing and judging: they would not mention God without fear, nor would they appeal to him, or wiſh him to do any thing, but upon ſad and weighty conſideration. Who durſt be ſo rude,God not at all to be atteſted, without awful reverence. and unmannerly, and bold, as to call the King to witneſs, upon every flight paſſage? or dare ſay, Let the King judge this man, or revenge my wrong upon thisman? And yet thus bold are men with him that is the King of kings, and Lord of lords; that bindeth nobles in chains, and princes themſelves in links of iron. Certainly, thoſe mindes are prophane, that have not awe and dread of God; that tremble not to think of his dreadful majeſtie. Abraham, that was the friend of God, yet, ſpeaking to him, kept his diſtance. And Moſes, a great favourite of his; yet coming before him, did fear and quake. And Daniel, though a man greatly beloved; yet fainted, and was ſick with fear, when he had to do with Him. Such awe hath been always in good mindes: if they have rejoyced in him,Pſal. 2.11. it hath been with reverence, according to that, Pſal. 2. And certainly, whoſoever they be, whoſe confidence eateth out their reverence, they are more bold then welcome.
Preached, October 13. 1641.