Works of Joseph Hall, Book 2 – Title page 43
Contemplations. THE SECOND BOOKE.
NOAH.
NO ſooner is Noah come out of the Arke, but he builds an Altar: not an houſe for himſelfe, but an Altar to the Lord: Our faith will euer teach vsus to prefer God to our ſelues; delayed thankfulneſſe is not worthy of acceptation. Of thoſe few creatures that are left, God muſt hauehave ſome; they are all his: yet his goodneſſe wil hauehave Man know that it was he, for whoſe ſake they were preſerued. It was a priuiledge to thoſe very bruit creatures, that they were ſaued from the waters, to be offered vp in fire vntounto God; what a fauor is it to men, to be reſerued from common deſtructions, to bee ſacrificed to their Maker and Redeemer!
Loe this little fire of Noah, through the vertue of his faith, purged the world, and aſcended vp into thoſe heauens, from which the waters fell, & cauſed a glorious Rainbow to appeare therein for his ſecuritie: All the ſins of the former world were not ſo vnſauory vntounto God, as this ſmoake was pleaſant. No perfume can be ſo ſweet as the holy obedience of the faithfull. Now God that was before annoyed with the ill ſauor of ſinne, ſmells a ſweet ſauour of reſt: Behold here a new and ſecond reſt: Firſt, God reſted from making the World, now he reſts from deſtroying it: Euen while we ceaſe not to offend, he ceaſes from a publike reuenge. His word was enough; yet withall he giues a ſigne: which may ſpeake the truth of his promiſe to the very eyes of men: thus he doth ſtill in his bleſſed Sacraments, which are as reall words to the ſoule. The Raine-bow is the pledge of our ſafety; which euen naturally ſignifies the end of a ſhowre: all the ſignes of Gods inſtitution are proper, and ſignificant.
But who would looke after all this, to hauehave found righteous Noah, the Father of the new World, lying drunken in his tent? Who could thinke that wine ſhould ouerthrow him, that was preſerued from the waters? That he who could not be tainted with the ſinfull examples of the former world, ſhould begin the example of a new ſinne of his own? What are we men, if we be but our ſelues? While God vpholds vsus, no temptation can moue vsus: when he leaues vsus, no temptation is too weak to ouerthrow vsus. What liuing man had euer ſo noble proofes of the mercy, of the iuſtice of God? Mercy vponupon himſelfe, iuſtice vponupon others: What man had ſo gratious approbation from his Maker? Behold, he of whom in an vncleane world God ſaid, Thee onelyonly hauehave I found righteous, proues now vncleane, when the world was purged: The Preacher of righteouſnes vntounto the former age, the King, Prieſt, & Prophet of the world renued, is the firſt that renues the ſins of that world which he had reproued, and which he ſaw condemned for ſin: Gods beſt children hauehave no fence for ſins of infirmity: Which of the Saints hauehave not once done that, whereof they are aſhamed? God that lets vsus fall, knows how to make as good vſe of the ſins of his holy ones, as of their obedience: If we had not ſuch patternes, who could chooſe but deſpaire at the ſight of his ſinnes?
Yet we find Noah drunken but once. One act can no more make a good heart vnrighteous, then a trade of ſin can ſtand with regeneration: but when I looke to the effect of this ſin, I cannot but bluſh and wonder; Loe, this ſin is worſe then ſinne; Other ſins moue ſhame, but hide it: this diſplayes it to the world. Adam had no ſooner ſinned, but he ſaw and abhord his owne nakedneſſe, ſeeking to hide it euen with buſhes.
Noah had no ſooner ſinned but he diſcouers his nakedneſſe, and hath not ſo much rule of himſelfe, as to be aſhamed: One houres drunkennes bewrayes that, which more then ſix hundred years ſobriety had modeſtly concealed; he that giues himſelf to wine is not his owne: what ſhall we thinke of this vice, which robs a man of himſelfe, and layes a beaſt in his roome? Noahs nakednes is ſeen in wine, it is no vnuſuall quality, in this exceſſe, to diſcloſe ſecrets; drunkenneſſe doth both make imperfections, and ſhew thoſe we hauehave, to others eyes; ſo would God hauehave it, that we might be double aſham'd, both thoſe of weakneſſes which we diſcouer, and of that weakneſſe which moued vsus to diſcouer. Noah is vncouered; but in the midſt of his owne Tent: It had beene ſinfull, though no man had ſeen it: vnknown ſins hauehave their guilt & ſhame, & are iuſtly attended with known puniſhments. Vngratious Cham ſaw it & laughed, his fathers ſhame ſhould hauehave bin his; the deformity of thoſe parts from which he had his being, ſhould hauehave begotten in him a ſecret horror, and deiection: how many graceleſſe men make ſport at the cauſes of their humiliation? Twiſe had Noah giuen him life: yet neither the name of a Father, & Preſeruer, nor Age, nor vertue could ſhield him from the contempt of his own. I ſee that euen Gods Arke may nouriſh Monſters: ſome filthy toads may lye vnderunder the ſtones of the Temple, God preſerues ſome men in iudgment; Better had it been for Cham to hauehave periſhed in the vvaters, then to liue vntounto his fathers curſe. Not content to be a witnes of this filthy ſight; he goes on to be a Proclaimer of it. Sin doth ill in the eye, but worſe in the tongue: As all ſinne is a worke of darkneſſe, ſo it ſhould be buried in darkneſſe. The report of ſin is oft times as ill, as the commiſſion; for it can neuer be blazoned without vncharitableneſſe; ſeldome without infection: Oh the vnnaturall and more then Chammiſh impietie of thoſe ſons, which reioyce to publiſh the nakedneſſe of their ſpirituall Parents, euen to their Enemies.
Yet it was well for Noah that Cham could tell it to none but his owne; and thoſe gracious and dutifull Sons. Our ſhame is the leſſe, if none know our faults but our friends. Behold, how louelove couereth ſins; theſe good Sonnes are ſo farre from going forward to ſee their Fathers ſhame, that they goe backward to hide it. The cloke is laid on both their ſhoulders; they both goe backe with equall paſes, and dare not ſo much as looke backe, leſt they ſhould vnwillingly ſee the cauſe of their ſhame; and will rather aduenture to ſtumble at their Fathers body, then to ſee his nakedneſſe: How did it grieue them to thinke, that they which had ſo oft come to their holy Father with reuerence, muſt now in reuerence turne their backs vponupon him; and that they muſt now cloth him in pity; which had ſo often clothed them in louelove! And which addes more to their duty, they couered him, and ſaid nothing. This modeſt ſorrow is their praiſe, and our example; The ſinnes of thoſe we louelove and honour, we muſt heare of with indignation, fearfully and vnwillingly beleeue, acknowledge with griefe and ſhame, hide with honeſt excuſes, and burie in ſilence.
How equall a regard is this both of piety and diſobedience? becauſe Cham ſinned againſt his Father, therefore he ſhall be plagued in his children; Iapheth is dutiful to his Father, and finds it in his poſterity. Becauſe Cham was an ill Son to his Father, therefore his ſonnes ſhall bee Seruants to his Brethren; becauſe Iapheth ſet his ſhoulder to Sems, to beare the cloake of ſhame, therefore ſhall Iapheth dwell in the Tents of Sem; partaking with him in bleſſings, as in dutie. When we do but what we ought, yet God is thankfull to vsus; and rewards that, which we ſhould ſinne if wee did not: who could euer yet ſhew mee a man rebelliouſly vndutifull to his Parents, that hath proſpered in himſelfe, and his ſeed?
Of BABEL.
HOw ſoone are men and ſinnes multiplyed? within one hundred yeares the World is as full of both, as if there had been no Deluge. Though men could not but ſee the fearfull monuments of the ruine of their Anceſtors, yet how quickly had they forgotten a flood? Good Noah liued to ſee the World both populous, and wicked againe; and doubtleſſe oft-times repented to hauehave been preſeruer of ſome, whom hee ſaw to traduce the vices of the former World, to the renued: It could not but grieue him to ſee the deſtroyed Gyants reuiue out of his owne loynes, and to ſee them of his fleſh and blood tyrannize ouer themſelues. In his ſight Nimrod caſting off the awe of his holy Grandfather grew imperious and cruell, and made his owne kinſmen ſeruants. How eaſie a thing it is for a great ſpirit to bee the head of a faction; when euen brethren will ſtoope to ſeruitude. And now when men are combined together, euill and preſumptuous motions find encouragement in multitudes; and each man takes a pride in ſeeming forwardeſt: we are the cheerfuller in good when wee hauehave the aſſiſtance of company; much more in ſinning, by how much we are more prone to euill then good. It was a proud word; Come, let vsus build vsus a Citie and a Tower, whoſe top may reach to Heauen.
They were newly come downe from the Hils vntounto the Playnes, and now thinke of raiſing vp of an Hill, of building in the Plaine: when their Tents were pitched vponupon the Mountaines of Armenia, they were as neere to Heauen as their Towre could make them; but their ambition muſt needs aſpire to an height of their owne raiſing. Pride is euer diſcontented; and ſtill ſeekes matter of boaſting in her owne workes.
How fondly doe men reckon without God, Come, let vsus build; As if there had been no ſtop but in their owne will: As if both Earth and Time had beene theirs: Still doe all naturall men build Babel, forecaſting their owne plots ſo reſolutely, as if there were no power to countermand them: It is iuſt with God that peremptorie determinations ſeldome proſper: whereas thoſe things which are fearfully, and modeſtly vndertaken, commonly ſucceed.
Let vsus build vsus a Citie. If they had taken God with them, it had been commendable; eſtabliſhing of ſocieties is pleaſing to him that is the God of order: But a Towre whoſe top may reach to Heauen, was a ſhamefull arrogance, an impious preſumption. Who would thinke that wee little Ants that creepe vponupon this earth, ſhould thinke of climbing vp to Heauen, by multiplying of earth?
Pride euer lookes at the higheſt: the firſt Man would know as God, theſe would dwel as God, Couetouſnes and Ambition know no limits. And what if they had reacht vp to Heauen? ſome Hils are as high as they could hope to be, and yet are no whit the better; no place alters the condition of Nature: an Angell is glorious, though he be vponupon earth; and Man is but earth, though he be aboue the clouds: The neerer they had been to heauen, the more ſubiect ſhould they hauehave been to the violences of heauen; to thunders, lightnings, and thoſe other higher inflamations; what had this been, but to thruſt themſelues into the hands of the reuenger of all wicked inſolencies? God loues that heauen ſhould be lookt at, and affected with all humble deſires, with the holy ambitions of faith, not with the proud imaginations of our owne atchieuements.
But wherefore was all this? Not that they loued ſo much to be neighbours to heauen, as to bee famous vponupon earth; It was not commodity that was here ſought, not ſafety, but glory: whither doth not thirſt of fame carie men, whether in good or euill? It makes them ſeek to climbe to heauen, it makes them not feare to runne down headlong to hell: Euen in the heſt things deſire of praiſe ſtands in competition with conſcience, and brags to hauehave the more clients. One builds a Temple to Diana, in hope of glory, intending it for one of the great wonders of the World, another in hope of Fame burnes it. He is a rare man that hath not ſome Babel of his owne, whereon hee beſtowes paines and coſt, onelyonly to be talked of. If they had done better things in a vaine-glorious purpoſe, their act had been accurſed; if they had built houſes to God, if they had ſacrificed, prayed, liued well; the intent poyſons the action: but now both the act and the purpoſe are equally vaine, and the iſſue is as vaine as either.
God hath a ſpeciall indignation at pride aboue all ſinnes, and will croſſe our endeuours, not for that they are euill (what hurt could bee in laying one bricke vponupon another?) but for that they are proudly vndertaken: He could hauehave hindered the laying of the firſt ſtone; and might as eaſily hauehave made a trench for the foundation, the grane of the builders: but he loues to ſee what wicked men would doe; and to let fooles run themſelues out of breath: what monument ſhould they hauehave had of their owne madneſſe, and his powerfull interruption, if the wals had riſen to no height? To ſtop them then in the midſt of their courſe, he meddles not with either their hands, or their feet, but their tongues; not by pulling them out, not by looſing their ſtrings, not by making them ſay nothing, but by teaching them to ſay too much: Here is nothing varied but the ſound of Letters; euen this fruſtrates the worke, and be fooles the workmen: How eaſie is it for God ten thouſand wayes to correct and foreſtall the greateſt proiects of men? He that taught Adam the firſt words, taught them words that neuer were. One cals for bricke, the other lookes him in the face, and wonders what he commands, and how and why he ſpeakes ſuch vvords as were neuer heard; and in ſtead thereof brings him morter, returning him an anſwer as little vnderſtood: each chides with other, expreſſing his choler, ſo as hee onelyonly can vnderſtand himſelfe: From heat they fall to quiet intreaties, but ſtill with the ſame ſucceſſe. At firſt eueryevery man thinkes his fellow mocks him: but now perceiuing this ſerious confuſion, their onelyonly anſwer was ſilence, and ceaſing; they could not come together, for no man could call them to be vnderſtood; and if they had aſſembled, nothing could be determined, becauſe one could neuer attaine to the others purpoſe: No, they could not hauehave the honour of a generall diſmiſſion, but each man leaues his Trowell and ſtation, more like a foole then hee vndertooke it: So commonly actions begun in glory, ſhut vp in ſhame. All externall actions depend vponupon the tongue: No man can know anothers minde, if this bee not the interpreter; hence, as there were many tongues giuen to ſtay the building of Babel, ſo there were as many giuen to build the new Ieruſalem, the Euangelicall Church. How deare hath Babel coſt all the world? At the firſt, when there was but one language, men did ſpend their time in Arts; (ſo was it requiſite at the firſt ſetling of the world, and ſo came early to perfection) but now we ſtay ſo long (of neceſsitie) vponupon the ſhell of tongues, that wee can hardly hauehave time to chew the ſweet kernell of knowledge: Surely, men would hauehave growne too proud, if there had been no Babel: It fals out ofttimes that one ſinne is a remedy of a greater. Diuiſion of tongues muſt needs flacken any worke: Multiplicitie of language had not beene giuen by the Holy Ghoſt, for a bleſsing to the Church, if the world had not beene before poſſeſſed with multiplicitie of languages for a puniſhment: Hence it is, that the building of our Sion riſes no faſter, becauſe our tongues are diuidde; Happy were the Church of God, if we all ſpake but one language: Whiles we differ, we can build nothing but Babel; difference of tongues cauſed their Babel to ceaſe, but it builds ours.
Of ABRAHAM.
IT was fit that he which ſhould be the Father and pattern of the faithfull, ſhould be throughly tryed: for in a ſet copie eueryevery fault is important, and may proue a rule of errour: of ten tryals which Abraham paſſed, the laſt was the foreſt: No ſonne of Abraham can hope to eſcape temptations, while he ſees that boſom, in which he deſires to reſt, ſo aſſaulted with difficulties. Abraham muſt leaue his Countrey, and kindred, and liue amongſt ſtrangers; The calling of God neuer leaues men, where it findes them; The earth is the Lords, and all places are alike to the wiſe and faithfull: If Chaldea had not been groſſely idolatrous, Abraham had not left it; no bond muſt tie vsus to the danger of infection.
But whither muſt hee goe? to a place he knew not, to men that knew not him: it is enough comfort to a good man, whereſoeuer he is, that hee is acquainted with God; we are neuer out of our way, while we follow the calling of God. Neuer any man loſt by his obedience to the Higheſt; becauſe Abraham yeelded, God giues him the poſſeſſion of Canaan: I wonder more at his faith in taking this poſſeſsion, then in leauing his owne; Behold, Abraham takes poſſeſsion for that Seed which hee had not; which in nature he was not like to hauehave; of that Land whereof hee ſhould not hauehave one foot, wherein his Seed ſhould not be ſetled of almoſt fiue hundred yeares after: The power of faith can preuent time, and make future things preſent; If wee be the true ſonnes of Abraham, we hauehave already (while wee ſolourne here on earth) the poſſeſsion of our Land of Promiſe: while we ſeeke our Countrey, we hauehave it.
Yet euen Canaan doth not afford him bread, which yet hee muſt beleeue ſhall flow with milke and honey to his Seede: ſenſe muſt yeeld to faith; woe were vsus, if we muſt iudge of our future eſtate by the preſent: Aegypt giues reliefe to Abraham, when Canaan cannot. In outward things, Gods enemies may fare better then his friends: Thriſe had Aegypt preſerued the Church of God, in Abraham, in Iacob, in Chriſt; God ofttimes makes vſe of the world, for the behoofe of his; though without their thankes; as contrarily hee vſes the wicked for ſcourges to his owne inheritance, and burnes them; becauſe in his good they intended euill.
But what a change is this? Hitherto hath Sarah bin Abrahams wife, now Aegypt hath made her his ſiſter; feare hath turned him from an husband to a brother; No ſtrength of faith can exclude ſome doubtings: God hath ſaid, I will make thee a great Nation; Abraham ſaith, the Aegyptians wil kill me: He that liued by his faith, yet ſhrinketh, and ſinneth. How vainely ſhall we hope to beleeue without all feare, and to liue vvithout infirmities? Some little aſperſions of vnbeliefe cannot hinder the praiſe and power of faith; Abraham beleeued, and it was imputed to him for righteouſneſſe. He that through inconſiderateneſſe doubted twiſe of his own life, doubted not of the life of his Seed, euen from the dead and dry wombe of Sarah, yet was it more difficult that his Poſteritie ſhould liue in Sarah, then that Sarahs husband ſhould liue in Aegypt: This was aboue nature, yet he beleeues it. Sometimes the beleeuer ſticks at eaſie tryals, and yet breakes through the greateſt temptations without feare: Abrahams was old ere this promiſe and hope of a ſonne; and ſtill the older, the more vncapable; yet God makes him waite twenty fiue yeares for performance. No time is long to faith; which hath learned to deferre hopes without fainting and irkeſomeneſſe.
Abraham heard this newes from the Angell, and laughed: Sarah heard it, and laughed: they did not more agree in their deſire, then differ in their affection: Abraham laughed for ioy; Sarah for diſtruſt: Abraham laughed, becauſe he beleeued it would be ſo; Sarah, becauſe ſhe beleeued it could not be: the ſame act varies in the manner of doing, and the intention of the doer: Yet Sarah laught but within her ſelfe, and is bewrayed: How God can finde vsus out in ſecret ſinnes! how eaſily did ſhee now thinke, that he which could know of her inward laughter, could know of her conception! and now ſhe that laughed, and beleeued not, beleeueth and feareth.
What a liuely patterne doe I ſee in Abraham and Sarah, of a ſtrong faith, and weake! of ſtrong in Abraham, and weake in Sarah: She to make God good of his word to Abraham, knowing her owne barrenneſſe, ſubſtitutes an Hagar; and in an ambition of Seed perſwades to Poligamy. Abraham had neuer looked to obtaine the promiſe by any other then a barren wombe, if his owne wife had not importuned him to take another: when our own apparent means failes, weake faith is put to their ſhifts; and proiects ſtrange deuices of her owne, to attaine her end. Shee will rather conceiue by another wombe, then be childleſſe: when ſhee heares of an impoſsibilitie to nature, ſhee doubteth, and yet hides her diffidence; and when ſhe muſt beleeue, feareth, becauſe ſhe did diſtruſt: Abraham heares and beleeues, and expects and reioyces; he ſaith not, I am old and weake; Sarah is old and barren; where are the many Nations that ſhal come from theſe withered loynes? It is enough to him that God hath ſaid it: he ſees not the meanes, he ſees the promiſe. Hee knew that God would rather raiſe him vp ſeed from the very ſtones that be trod vponupon, then himſelfe ſhould want a large and happy iſſue.
There is no faith where there is either meanes or hopes. Difficulties and impoſsibilities are the true obiects of beliefe: Herevpon God addes to his name, that which he would fetch from his loynes, and made his name as ample as his poſteritie: neuer any man was a looſer by beleeuing: Faith is euer recompenced with glory.
Neither is Abraham content onelyonly to wait for God, but to ſmart for him▪ God bids him cut his owne fleſh; he willingly ſacrifices this parcell of his skin and blood, to him that was the owner of all: How glad hee is to carie this painfull marke of the louelove of his Creator? How forward to ſeale this couenant with blood, betwixt God and him? not regarding the ſoreneſſe of his body, in compariſon of the confirmation of his ſoule. The wound was not ſo grieuous as the ſignification was comfortable. For herein he ſaw, that from his loynes ſhould come that bleſſed Seed, which ſhould purge his ſoule from all corruption. Well is that part of vsus loſt, which may giuegive aſſurance of the ſaluation of the whole; our faith is not yet found, if it hauehave not taught vsus to neglect paine for God, and more to louelove his Sacraments, then our owne fleſh.
Of ISAAC ſacrificed.
BVt all theſe are but eaſie taskes of Faith: all ages hauehave ſtood amazed at the next; not knowing whether they ſhould more vvonder at Gods command, or Abrahams obedience: Many yeares had that good Patriarch waited for his Iſaac; now at laſt hee hath ioyfully receiued him, and that with this gracious acclamation; In Iſaac ſhall thy ſeed be called, and all Nations bleſſed. Behold, the ſonne of his Age, the ſonne of his LoueLove, the ſonne of his Expectation, he that might not endure a mocke from his brother, muſt now endure the knife of his Father; Take thine onelyonly ſonne Iſaac whom thou loueſt, and get thee to the Land of Moriah, and offer him there for a burnt-offering.
Neuer any gold was tryed in ſo hot a fire. Who but Abraham would not hauehave expoſtulated with God? What? Doth the God of mercies now begin to delight in blood? Is it poſsible that Murder ſhould become Piety? Or if thou wilt needs take pleaſure in an humane ſacrifice, is there none but Iſaac fit for thine Altar, none but Abraham to offer him? Shall theſe hands deſtroy the fruits of mine owne loynes? Can I not be faithfull vnleſſe I be vnnaturall? Or if I muſt needs bee the Monſter of all Parents, vvill not Iſmael yet be accepted? O God, where is thy mercy; where is thy iuſtice? Haſt thou giuen me but one onelyonly ſonne, and muſt I now ſlay him? Why did I vvait ſo long for him? Why didſt thou giuegive him me? Why didſt thou promiſe mee a bleſsing in him? What vvill the Heathen ſay, when they ſhall heare of this infamous maſſacre? How can thy Name, and my Profeſsion eſcape a perpetuall blaſphemie? With what face ſhall I looke vponupon my wife Sarah, whoſe ſonne I hauehave murdered? How ſhall ſhe entertaine the Executioner of Iſaac? Or who will beleeue that I did this from thee? How ſhall not all the World ſpet at this holy cruelty, and ſay, There goes the man that cut the throat of his owne ſonne. Yet if he were an vngracious or rebellious child, his deſerts might giuegive ſome colour to this violence: but to lay hands on ſo deare, ſo dutifull, ſo hopefull a ſonne, is vncapable of all pretences.
But grant that thou which art the God of Nature, mayſt either alter or neglect it; what ſhall I ſay to the truth of thy promiſes? Can thy iuſtice admit contradictions? Can thy decrees be changeable? Canſt thou promiſe and diſappoint? Can theſe two ſtand together, Iſaac ſhall liue to be the father of Nations; and Iſaac ſhall now dye by the hand of his Father? when Iſaac is once gone, where is my ſeed, where is my bleſſing? O God, if thy commands and purpoſes be capable of alteration, alter this bloody ſentence, and let thy firſt word ſtand.
Theſe would hauehave been the thoughts of a weake heart: But God knew that he ſpake to an Abraham, and Abraham knew that he had to doe with a God: Faith had taught him not to argue, but obey. In an holy wilfulneſſe he either forgets Nature, or deſpiſes her, he is ſure that what God commands is good, that what hee promiſes is infallible, and therefore is careleſſe of the meanes, and truſts to the end.
In matters of God, whoſoeuer conſults with fleſh and blood, ſhall neuer offer vp his Iſaac, to God; there needs no counſellor when wee know God is the Commander; here is neither grudging nor deliberating, nor delaying: His faith would not ſuffer him ſo much as to be ſorie for that hee muſt doe. Sarah her ſelfe may not know of Gods charge, and her husbands purpoſe, leſt her affection ſhould hauehave ouercome her faith; leſt her weakneſſe now growne importunate, ſhould hauehave ſaid, Diſobey God and dye. That which he muſt doe, he will doe; he that hath learned not to regard the life of his ſonne, had learned not to regard the ſorrow of his wife. It is too much tenderneſſe to reſpect the cenſures and conſtructions of others, when wee hauehave a direct word from God. The good Patriarch riſes early, and addreſſes himſelfe to his ſad iourney. And now muſt he trauell three whole dayes to this execution; and ſtill muſt Iſaac be in his eye, whom all this while he ſeemes to ſee bleeding vponupon the pile of Wood; which he caries; there is nothing ſo miſerable as to dwell vnderunder the expectation of a great euill; That miſery which muſt be, is mitigated with ſpeed, and aggrauated with delay. All this while if Abraham had repented him, hee had leiſure to returne. There is no ſmall tryall, euen in the very time of tryall: now vvhen they are come within ſight of the choſen Mountaine, the ſeruants are diſmiſſed; what a deuotion is this that vvill abide no witneſſes? he will not ſuffer two of his owne Vaſſals to ſee him doe that, which ſoone after all the world muſt know he hath done; yet is not Abraham afraid of that pietie, which the beholders could not ſee without horror, vvithout reſiſtance, which no eare could heare of without abomination. What ſtranger could hauehave endured to ſee the Father carie the knife and fire, inſtruments of that death, which hee had rather ſuffer then inflict? The ſonne ſecurely carying that burden which muſt carie him?
But if Abrahams heart could hauehave knowne how to relent, that queſtion of his deare, innocent, and religious ſonne had melted it into compaſſion, My Father, Behold the fire and the wood, but where is the Sacrifice? I know not whether that word, My Father, did not ſtrike Abraham as deepe as the knife of Abraham could ſtrike his ſonne: yet doth he not ſo much as thinke, (O miſerable man, that may not at once be a Sonne to ſuch a God, and Father to ſuch a Sonne:) Still he perſiſts, and conceales, and where hee meant not, propheſies, My ſonne, God ſhall prouide a Lambe for the burnt-offering.
The heauy tidings was loth to come forth: It was a death to Abraham to ſay what he muſt doe: He knowes his owne faith to act this, hee knowes not Iſaacs to indure it. But now when Iſaac hath helped to build the Altar, whereon he muſt be conſumed; he heares (not without aſtoniſhment) the ſtrange command of God, the finall will of his Father: My ſonne thou art the Lambe which God hath prouided for this burnt offering: If my bloud would hauehave excuſed thee, how many thouſand times had I rather to giuegive thee my owne life, then take thine! Alas, I am full of dayes, and now of long liued not but in thee; Thou mighteſt hauehave preſerued the life of thy Father, and hauehave comforted his death, but the God of vsus both hath choſen thee: He that gaue thee vntounto me miraculouſly, bids me by an vnvſuall meanes returne thee vntounto him. I need not tell thee, that I ſacrifice all my worldly ioyes, yea and my ſelfe in thee, but God muſt be obeyed; neither art thou too deare for him that cals thee: Come on, my Sonne reſtore the life that God hath giuen thee by me: offer thy ſelfe willingly to theſe flames; ſend vp thy ſoule cheerefully vntounto thy glory; and know that God loues thee aboue others, ſince he requires thee alone to be conſecrated in ſacrifice to himſelfe.
Who cannot imagine with what perplexed mixtures of paſſions, with what changes of countenance, what doubts, what feares, what amazement, good Iſaac receiued this ſudden meſſage from the mouth of his Father, how he queſtioned, how hee pleaded? But when hee had ſomewhat digeſted his thoughts, and conſidered that the Author was God, the actor Abraham, the action a ſacrifice, hee now approues himſelfe the ſonne of Abraham; now he encourages the trembling hands of his Father; with whom he ſtriues in this praiſe of forwardneſſe, and obedience; now hee offers his hands and feet to the cords, his throat to the knife, his body to the Altar; and growing ambitious of the ſword & fire, intreats his Father to doe that, which he would hauehave done though he had diſſwaded him. O holy emulation of faith! O bleſſed agreement of the Sacrificer, and Oblation: Abraham is as ready to take, as Iſaac to giuegive; hee binds thoſe deare hands which are more ſtraightly bound with the cords of duty, and reſolution; he layes his ſacrifice vponupon the wood, which now before-hand burnt inwardly with the heauenly fire of zeale and deuotion.
And now hauing kiſſed him his laſt, not without mutuall teares; he lifts vp his hand to fetch the ſtroke of death at once, not ſo much as thinking, perhaps God wil relent after the firſt wound. Now the ſtay of Abraham, the hope of the Church, lyes on bleeding vnderunder the hand of a father, what bowels can chooſe but yearne at this ſpectacle? which of the ſauageſt Heathens that had bin now vponupon the hill of Moriah, and had ſeen (through the buſhes) the ſword of a Father hanging ouer the throat of ſuch a ſonne, would not hauehave been more perplexed in his thoughts, then that vnexpected ſacrifice was in thoſe briers? yet he whom it neereſt concerned, is leaſt touched; Faith hath wrought the ſame in him, which crueltie would in others, Not to be moued; He contemnes all feares, and ouerlookes all impoſsibilities; His heart tels him that the ſame hand which raiſed Iſaac from the dead wombe of Sarah, can raiſe him againe from the aſhes of his ſacrifice: with this confidence was the hand of Abraham now falling vponupon the throat of Iſaac, who had giuen himſelfe for dead, and reioyced in the change; when ſuddenly the Angell of God interrupts him, forbids him, commends him.
The voice of God was neuer ſo welcome, neuer ſo ſweet, neuer ſo ſeaſonable as now: It was the tryall that God intended, not the fact; Iſaac is ſacrificed, and is yet aliue: and now both of them are more happy in that they would hauehave done, then they could hauehave been diſtreſſed if they had done it. Gods charges are oft-times harſh in the beginnings and proceeding, but in the concluſion alwayes comfortable: true ſpirituall comforts are commonly late and ſudden: God defers on purpoſe, that our tryals may be perfect, our deliuerance welcome, our recompence glorious? Iſaac had neuer been ſo precious to his father, if he had not been recouered from death; if he had not been as miraculouſly reſtored, as giuen: Abraham had neuer beene ſo bleſſed in his ſeed, if he had not neglected Iſaac for God.
The only way to finde comfort in any earthly thing, is to ſurrender it (in a faithfull careleſneſſe) into the hands of God: Abraham came to ſacrifice, he may not go away with dry hands: God cannot abide that good purpoſes ſhould be fruſtrate. Leſt either he ſhould not doe that, for which hee came, or ſhould want meanes of ſpeedy thanksgiuing for ſo gracious a diſappointment; Behold, a Ram ſtands ready for the ſacrifice, and as it were, proffers himſelfe to this happy exchange. Hee that made that Beaſt, brings him thither, faſtens him there: Euen in ſmall things there is a great prouidence: what myſteries there are in eueryevery act of God! The onelyonly Sonne of God vponupon this very hill, is laid vponupon the Altar of the Croſſe; and ſo becomes a true ſacrifice for the world, that yet he is raiſed without impeachment, and exempted from the power of death: The Lamb of God which takes away the ſins of the World, is here really offred, and accepted: One Sauiour in two figures; in the one, dying; reſtored in the other. So Abraham whiles he exerciſes his faith, confirmes it; and reioyces more to foreſee the true Iſaac in that place offered to death for his ſinnes, then to ſee the carnall Iſaac preſerued from death for the reward of his Faith. Whatſoeuer is deareſt to vsus vponupon earth is our Iſaac; happy are we if we can ſacrifice it to God; thoſe ſhall neuer reſt with Abraham, that cannot ſacrifice with Abraham.
Of LOT and Sodom.
BEFORE Abraham and Lot grew rich, they dwelt together; now their wealth ſeparates them; Their ſocietie was a greater good then their riches: Many a one is a loſer by his wealth; who would account thoſe things good which make vsus worſe? It had been the duty of yong Lot to offer rather then to chooſe; to yeeld rather then contend: who vvould not here thinke Abraham the Nephew; and Lot the Vncle? It is no diſparagement for greater perſons to begin treaties of Peace. Better doth it beſeeme eueryevery ſonne of Abraham to winne vvith louelove, then to ſway with power. Abraham yeelds ouer this right of his choiſe; Lot takes it. And behold, Lot is croſſed in that vvhichwhich he choſe, Abraham is bleſſed in that which vvas left him; God neuer ſuffers any man to leeſe by an humble remiſsion of his right in a deſire of peace?
Wealth hath made Lot not only vndutifull, but couetous; he ſees the goodly Plaines of Iordan, the richneſſe of the ſoyle, the commoditie of the Riuers, the ſituation of the Cities, and now not once inquiring into the conditions of the Inhabitants, hee is in louelove with Sodom: Outward appearances are deceitfull guides to our iudgement, or affections: they are worthy to be deceiued that value things as they ſeeme: It is not long after that Lot payes deare for his raſhneſſe. He fled for quietneſſe with his Vncle, and finds Warre with ſtrangers: Now is he caried priſoner with all his ſubſtance, by great Enemies; Abraham muſt reſcue him, of whom hee was forſaken. That vvealth which was the cauſe of his former quarrels, is made a prey to mercileſſe Heathens: That place which his eye couetouſly choſe, betrayes his life and goods. How many Chriſtians, whiles they hauehave looked at gaine, hauehave loſt themſelues.
Yet this ill ſucceſſe hath neither driuen out Lot, nor amended Sodom, hee ſtill loues his commoditie, and the Sodomites their ſinnes: wicked men grow worſe with afflictions, as vvater growes more cold after an heat: And as they leaue not ſinning, ſo God leaues not plaguing them, but ſtill followes them with ſucceſsion of iudgements. In how few yeares hath Sodom forgot ſhe vvas ſpoiled, and led captiue? If that wicked Citie had been warned by the ſword, it had eſcaped the fire; but now this viſitation hath not made ten good men, in thoſe fiue Cities: How fit was this heape for the fire, which vvas all chaffe? OnelyOnly Lot vexed his righteous ſoule with the ſight of their vncleanneſſe; Hee vexed his owne ſoule, for who bade him ſtay there? yet becauſe he was vexed, he is deliuered. He eſcapeth their iudgement, from whoſe ſinnes he eſcaped. Though he would be a gheſt of Sodom, yet becauſe hee would not entertaine their ſinnes, he becomes an Hoſt to the Angels: Euen the good Angels are the executioners of Gods iudgement: There cannot be a better or more noble act then to doe iuſtice vponupon obſtinate Malefactors.
Who can be aſhamed of that which did not miſ-beſeeme the very Angels of God? Where ſhould the Angels lodge but with Lot? the houſes of holy men are full of theſe heauenly Spirits, vvhen they know not; they pitch their Tents in ours, and viſit vsus when we ſee not; and when we feele not, protect vsus; It is the honour of Gods Saints to be attended by Angels: The filthy Sodomites now flocke together, ſtirred vp with the fury of enuy, and luſt, and dare require to doe that in troops, which to act ſingle, had beene too abominable, to imagine, vnnaturall. Continuance and ſociety in euill makes wicked men outrageous, and impudent: It is not enough for Lot to bee the Witneſſe, but he muſt be the Bawd alſo. (Bring forth theſe men that we may know them.)
Behold: euen the Sodomites ſpeake modeſtly; though their acts and intents be villanous. What a ſhame is it for thoſe which profeſſe purity of heart, to ſpeake filthily? The good man craues and pleads the lawes of hoſpitalitie; and when hee ſees headſtrong purpoſes of miſchiefe, chooſes rather to bee an ill Father, then an ill hoſt: His intention was good, but his offer was faulty; If through his allowance the Sodomites had defiled his daughters; it had been his ſinne: If through violence they had defiled his gheſts; it had been onelyonly theirs: There can be no warrant for vsus to ſinne, leſt others ſhould ſinne: It is for God to preuent ſinnes with iudgements, it is not for men to preuent a greater ſinne with a leſſe: the beſt mindes when they are troubled, yeeld inconſiderate motions; as water that is violently ſtirred, ſends vp bubbles: God meant better to Lot, then to ſuffer his weake offer to be accepted: Thoſe which are bent vponupon villany, are more exaſperated by diſſwaſion; as ſome ſtrong ſtreames, when they are reſiſted by flood-gates, ſwell ouer the bankes.
Many a one is hardned by the good vvord of God; and in ſtead of receiuing the counſell, rages at the meſſenger: When men are growne to that paſſe, that they are no whit better by afflictions, and worſe with admonitions, God findes it time to ſtrike; Now Lots gheſts begin to ſhew themſelues Angels, and firſt deliuer Lot in Sodom, then from Sodom: Firſt ſtrike them with blindneſſe, whom they will after conſume vvith fire. How little did the Sodomites thinke that vengeance vvas ſo neere them! While they went groping in the ſtreets, and curſing thoſe whom they could not find: Lot with the Angels is in ſecure light, and ſees them miſerable, and fore-ſees them burning. It is the vſe of God to blind and beſot thoſe whom hee meanes to deſtroy: The light which they ſhall ſee ſhall be fierie, which ſhall be the beginning of an euerlaſting darkneſſe, and a fire vnquenchable: Now they hauehave done ſinning, and God begins to iudge: Wickedneſſe hath but a time, the puniſhment of wickedneſſe is beyond all time. The reſidue of the night was both ſhort and dangerous. Yet good Lot, though ſought for by the Sodomites, and newly pull'd into his houſe by the Angels, goes forth of his houſe to ſeeke his ſonnes in law: No good man would bee ſaued alone; faith makes vsus charitable with neglect of all perill: Hee warnes them like a Prophet, and aduiſes them like a Father, but both in vaine; hee ſeemes to them as if he mocked, and they doe more then ſeeme to mock him againe. Why ſhould to morrow differ from other dayes? Who euer ſaw it raine fire? Or whence ſhould that brimſtone come? Or if ſuch ſhowres muſt fall, how ſhall nothing burne but this Valley? So to carnall men preaching is fooliſhneſſe, deuotion idleneſſe, the Prophets mad-men, Paul a babler: Theſe mens incredulitie is as worthy of the fire, as the others vncleanneſſe. He that beleeues not, is condemned, already.
The meſſengers of God do not onelyonly haſten Lot, but pull him by a gracious violence out of that impure Citie. They thirſted at once after vengeance vponupon Sodom, and Lots ſafety; they knew God could not ſtrike Sodom, till Lot were gone out, and that Lot could not be ſafe within thoſe walls. Wee are all naturally in Sodom: if God did not hale vsus out, whiles wee linger, wee ſhould be condemned with the world. If God meet with a very good field, hee puls vp the weeds, and lets the corne grow; if indifferent, he lets the corne and weeds grow together; if very ill, he gathers the few eares of corne, and burnes the weeds.
Oh the large bounty of God which reacheth not to vsus onelyonly, but to ours! God ſaues Lot for Abrahams ſake, and Zoar for Lots ſake; If Sodom had not beene too vvicked, it had eſcaped: Were it not for Gods deare children, that are intermixed vvith the world, it could not ſtand: The wicked owe their liues vntounto thoſe few good; vvhom they hate and perſecute. Now at once the Sunne riſes vponupon Zoar, and fire falls downe vponupon Sodom: Abraham ſtands vponupon the hill, and ſees the Cities burning; It is faire weather with Gods children, vvhen it is fouleſt with the vvicked. Thoſe which burned with the fire of luſt, are now conſumed vvith the fire of vengeance: They ſinned againſt nature; and now againſt the courſe of nature, fire deſcends from Heauen, and conſumes them: Lot may not ſo much as looke at the flame, whether for the ſt…y of his paſſage, or the horror of the ſight, or tryall of his faith, or feare of commiſeration. Small precepts from God are of importance; obedience is as well tryed, and diſobedience as well puniſhed in little, as in much: His wife doth but turne backe her head, whether in curioſitie, or vnbeliefe, or louelove and compaſsion of the place; ſhee is turned into a monument of diſobedience: vvhat doth it auaile her not to be turned into aſhes in Sodom, when ſhe is turned into a pillar of Salt in the Plaine? He that ſaued a whole Citie, cannot ſaue his owne Wife. God cannot abide ſmall ſinnes, in thoſe vvhom hee hath obliged. If we diſpleaſe him, God can as vvell meet vvith vsus out of Sodom. Lot now comne into Zoar, maruels at the ſtay of her, vvhom hee might not before looke backe to call; and ſoone after returning to ſeeke her, beholds this change with wonder and griefe: He finds Salt in ſtead of fleſh, a Pillar in ſtead of a Wife: he findes Sodome conſumed, and her ſtanding; and is more amazed vvith this, by how much it was both more neere him, and leſſe expected.
When God deliuers vsus from deſtruction, he doth not ſecure vsus from all afflictions: Lot hath loſt his Wiſe, his allies, his ſubſtance, and now betakes himſelfe to an vncomfortable ſolitarineſſe.
Yet though he fled from company, he could not fly from ſinne: He who could not be tainted vvith vncleanneſſe in Sodom, is ouertaken with drunkenneſſe and inceſt in a Caue: Rather then Satan ſhall not vvant baits, his owne daughters will proue Sodomites; Thoſe vvhichwhich ſhould hauehave comforted, betrayed him: How little are ſome hearts moued vvith iudgements? The aſhes of Sodom, and the Pillar of Salt, vvere not yet out of their eye, vvhen they dare thinke of lying with their owne Father. They knew that vvhileſt Lot vvas ſober, he could not be vnchaſte: Drunkenneſſe is the way to all beaſtiall affections, and acts. Wine knowes no difference either of perſons, or ſins: No doubt, Lot vvas afterwards aſhamed of his inceſtuous Seed, and now wiſhed he had come alone out of Sodom; yet euen this vnnaturall bed was bleſſed vvith increaſe; and one of our Sauiours worthy Anceſtors ſprung after from this line. Gods election is not tyed to our meanes; neither are bleſsings or curſes euer traduced; The chaſte bed of holy Parents hath ofttimes bred a monſtrous generation; and contrarily, God hath raiſed ſometimes an holy Seed from the drunken bed of Inceſt, or Fornication. It hath been ſeene, that vveightie eares of corne hauehave growne out of the compaſſe of the tilled field: Thus vvill God magnifie the freedome of his owne choyce; and let vsus know that wee are not borne, but made good.
Contemplations. THE THIRD BOOKE.
Iacob and Eſau.
Iacob and Laban.
Dinah.
Iudah and Thamar.
Ioſeph.
BY IOS. HALL, D. of Diuinitie, and Deane of WORCESTER.
LONDON, Printed for THOMAS PAVIER, MILES FLESHER, and John Haviland. 1624.