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THE FIRST SERMON. GEN. 16.1. Now Sarah Abrahams wife bare him no children. IN this Chapter is described the birth of Ismael, begotten of Hagar, Sarahs handmaid:
THE FIRST SERMON. GEN. 16.1. Now Sarah Abrahams wife bore him no children. IN this Chapter is described the birth of Ishmael, begotten of Hagar, Sarahs handmaid:
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and it is a memorable story, as in many respects, so especially in that of the Apostle, Gal. 4.24, making an Allegory of that abolishment of that Legal servitude and bondage under the Old Testament, by Christ under the New:
and it is a memorable story, as in many respects, so especially in that of the Apostle, Gal. 4.24, making an Allegory of that abolishment of that Legal servitude and bondage under the Old Testament, by christ under the New:
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the bond-woman and her son were cast out;
the bondwoman and her son were cast out;
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and now we are not sons of the bond-woman, but of the free, as the Apostle there sheweth. The Chapter hath four parts.
and now we Are not Sons of the bondwoman, but of the free, as the Apostle there shows. The Chapter hath four parts.
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1. The marriage of Abraham and Hagar, in the three first verses. 2. The visiting of Hagar upon her conceiving;
1. The marriage of Abraham and Hagar, in the three First Verses. 2. The visiting of Hagar upon her conceiving;
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the jar that it caused between Abraham and Sarah; together with Hagars flight upon her correction, vers. 4, 5, 6.
the jar that it caused between Abraham and Sarah; together with Hagars flight upon her correction, vers. 4, 5, 6.
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3. The Angels coming unto her, and perswading of her, after the discovery of the cause of her flight, to return to her Mistress,
3. The Angels coming unto her, and persuading of her, After the discovery of the cause of her flight, to return to her Mistress,
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and to submit her self unto her; and his prediction concerning the childe she went withal, to the 13 verse.
and to submit her self unto her; and his prediction Concerning the child she went withal, to the 13 verse.
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Lastly, the obedience of Hagar, together with the birth of Ishmael, to the end of the Chapter.
Lastly, the Obedience of Hagar, together with the birth of Ishmael, to the end of the Chapter.
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For the first part, which contains the marriage of Abraham and Hagar, there is set down, First, the occasion of it;
For the First part, which contains the marriage of Abraham and Hagar, there is Set down, First, the occasion of it;
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Sarah had yet born no childe to Abraham, and she had a handmaid by whom she thought she might have a childe.Sarah had yet born no child to Abraham, and she had a handmaid by whom she Thought she might have a child.
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Secondly, the causes of the Marriage. First, Sarahs complaint that God had restrained her from bearing.
Secondly, the Causes of the Marriage. First, Sarahs complaint that God had restrained her from bearing.
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Secondly, her advice to her husband to go in to her maid. Thirdly, her desire and hope of Issue:
Secondly, her Advice to her husband to go in to her maid. Thirdly, her desire and hope of Issue:
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If perhaps I may obtain children by her. Fourthly, the yeelding of Abraham to this motion.If perhaps I may obtain children by her. Fourthly, the yielding of Abraham to this motion.
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Thirdly, is considerable the manner of knitting this Marriage: Sarah took Hagar, and gave her to her husband Abraham, to be his wife.
Thirdly, is considerable the manner of knitting this Marriage: Sarah took Hagar, and gave her to her husband Abraham, to be his wife.
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Lastly, the circumstance of time is considerable: after that Abraham had dwelt ten yeers in the land of Canaan.
Lastly, the circumstance of time is considerable: After that Abraham had dwelled ten Years in the land of Canaan.
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(I spare the division of the other parts of the Chapter, till we come to them.)
(I spare the division of the other parts of the Chapter, till we come to them.)
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For the first, it contains the occasion. 1. Sarahs not having born children.
For the First, it contains the occasion. 1. Sarahs not having born children.
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2. A means ready at hand to supply that defect, by means of one that was her servant.
2. A means ready At hand to supply that defect, by means of one that was her servant.
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She is described, 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar. She is described, 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar.
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For the former clause, Sarah Abrahams wife bare him no children: Sarah Abrahams wife:
For the former clause, Sarah Abrahams wife bore him no children: Sarah Abrahams wife:
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there may be something in it, that she is not onely called Sarah, but Abrahams wife.
there may be something in it, that she is not only called Sarah, but Abrahams wife.
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First, Ad distinctionem, to distinguish her from that wife which is spoken of at the third verse: First, Ad distinctionem, to distinguish her from that wife which is spoken of At the third verse:
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For Sarah gave Hagar to Abraham to be his wife. For Sarah gave Hagar to Abraham to be his wife.
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(But the difference of wives and concubines, who also were called Concubines, we shall shew, God willing,
(But the difference of wives and concubines, who also were called Concubines, we shall show, God willing,
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when we come to that verse.) Secondly, she is stiled Abrahams wife, In honorem;
when we come to that verse.) Secondly, she is styled Abrahams wife, In Honor;
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and it is no mean honour to her to be the wife of so worthy a man as Abraham was,
and it is no mean honour to her to be the wife of so worthy a man as Abraham was,
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so renowned for all kinde of vertues, with whom great Princes came up to confederacie,
so renowned for all kind of Virtues, with whom great Princes Come up to confederacy,
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as we see in the fourteenth Chapter, and who was accounted as a Prince of God amongst them, Chap. 28. A worthy husband is a great credit to the wife.
as we see in the fourteenth Chapter, and who was accounted as a Prince of God among them, Chap. 28. A worthy husband is a great credit to the wife.
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Abimelech calles Abraham, The veil of Sarahs eyes, Gen. 20. •6. There be many interpretations of that place;Abimelech calls Abraham, The veil of Sarahs eyes, Gen. 20. •6. There be many interpretations of that place;
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amongst the rest, this is one, That he was Ornamentum oculorum. He was an ornament unto her:
among the rest, this is one, That he was Ornamentum oculorum. He was an ornament unto her:
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and certainly nothing that a woman can account a greater ornament unto her, then to have a wise, understanding, vertuous husband.
and Certainly nothing that a woman can account a greater ornament unto her, then to have a wise, understanding, virtuous husband.
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It is said in the Law, that Uxor fulget radiis Mariti; a wife shines by the beams of her husband;
It is said in the Law, that Uxor Fulget radiis Mariti; a wife shines by the beams of her husband;
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the more excellent he is, the more honour to her: What an honour to the Church, to have God to be her husband!
the more excellent he is, the more honour to her: What an honour to the Church, to have God to be her husband!
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Isai. 54, the Prophet tells the Church that she shall not be ashamed or confounded, nor remember the reproach of her widowhood. Isaiah 54, the Prophet tells the Church that she shall not be ashamed or confounded, nor Remember the reproach of her widowhood.
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Why? For thy Maker is thy husband. How doth the Spouse in the Canticles triumph in her husband Christ!
Why? For thy Maker is thy husband. How does the Spouse in the Canticles triumph in her husband christ!
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it was both her reckoning and honour, that he was the chiefest of ten thousand.
it was both her reckoning and honour, that he was the chiefest of ten thousand.
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Ezek. 16, the Prophet saith, The renown of the Church went forth among all the heathen for her beauty;
Ezekiel 16, the Prophet Says, The renown of the Church went forth among all the heathen for her beauty;
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for it was perfect, through my comeliness which I had put upon thee; for it was perfect, through my comeliness which I had put upon thee;
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and so for that among us, when Saint Paul saith, 1 Cor. 11.3, that the man is the head of the woman, a Head. In the Hebrew, men are called NONLATINALPHABET, and women NONLATINALPHABET:
and so for that among us, when Saint Paul Says, 1 Cor. 11.3, that the man is the head of the woman, a Head. In the Hebrew, men Are called, and women:
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some say of NONLATINALPHABET, which is to forget, because the woman is more forgetful then the man, who is called sometime NONLATINALPHABET, from his memory:
Some say of, which is to forget, Because the woman is more forgetful then the man, who is called sometime, from his memory:
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or else per Aphaeresin men Anashim, women Nashim, because the man is the Head of the woman:
or Else per Aphaeresis men Anashim, women Nashim, Because the man is the Head of the woman:
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now a Head is not onely put for superiority, but for excellencie:
now a Head is not only put for superiority, but for excellency:
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So that we may say, A husband is the excellencie of his wife, he puts an honour upon her.
So that we may say, A husband is the excellency of his wife, he puts an honour upon her.
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What an honour was it to Ruth, to be the wife of such a worthy man as Beaz was!
What an honour was it to Ruth, to be the wife of such a worthy man as Beau was!
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all the people respected her for his sake. And Abigail was sensible of the advancement that she should have by becoming Davids wife;
all the people respected her for his sake. And Abigail was sensible of the advancement that she should have by becoming Davids wife;
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not so much in regard of his greatness, for at that time he was under persecution,
not so much in regard of his greatness, for At that time he was under persecution,
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as in regard of his goodness, 1 Sam. 25.
as in regard of his Goodness, 1 Sam. 25.
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And even so on the other side, a good wife is a great honour to her husband.
And even so on the other side, a good wife is a great honour to her husband.
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Solomon saith, Prov. 12.4, that she is the crown of her husband; Solomon Says, Curae 12.4, that she is the crown of her husband;
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as on the other side, she that is naught makes him ashamed, and is as rottenness in his bones.
as on the other side, she that is nought makes him ashamed, and is as rottenness in his bones.
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And so, Prov. 31.10, it is said of the good woman, that her price is far above rubies:
And so, Curae 31.10, it is said of the good woman, that her price is Far above rubies:
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and vers. 11, the heart of her husband trusteth in her safely:
and vers. 11, the heart of her husband Trusteth in her safely:
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and vers. 12, she will do him good, and not evil, all the days of her life:
and vers. 12, she will do him good, and not evil, all the days of her life:
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mark, (saith one) all the days of her life.
mark, (Says one) all the days of her life.
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It is a happie thing where a wife doth good to her husband so long as he lives; It is a happy thing where a wife does good to her husband so long as he lives;
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but a vertuous woman will do good to him as long as she lives;
but a virtuous woman will do good to him as long as she lives;
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out-living him, she will carry her self so, that he shall be honoured by her carriage, even in his ashes.
outliving him, she will carry her self so, that he shall be honoured by her carriage, even in his Ashes.
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Again, vers. 23, it is said, Her husband is known in the gates, when he sitteth among the elders of the land:
Again, vers. 23, it is said, Her husband is known in the gates, when he Sitteth among the Elders of the land:
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She takes such care for his apparel and ornaments, that every one looking upon him, sees how happie he is in such a yoke-fellow, that is so sollicitous for his credit,
She Takes such care for his apparel and Ornament, that every one looking upon him, sees how happy he is in such a yokefellow, that is so solicitous for his credit,
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and so is he credited by her.
and so is he credited by her.
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I wish that this care were found between men and their wives, that they would endeavour to credit each other, that the wife might be honoured for the husbands sake,
I wish that this care were found between men and their wives, that they would endeavour to credit each other, that the wife might be honoured for the Husbands sake,
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and the husband for the wives sake.
and the husband for the wives sake.
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What credit had Abigail by her husband? and what credit had Job by his wife? Could things be kept within doors, it were another matter;
What credit had Abigail by her husband? and what credit had Job by his wife? Could things be kept within doors, it were Another matter;
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but they flee abroad, and the husband is discredited sometimes by the wife, and sometimes the wife by the husband,
but they flee abroad, and the husband is discredited sometime by the wife, and sometime the wife by the husband,
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and they are ashamed to be known of each other. A heavie case, God knows! I would it were as easily amended, as it is deplored.
and they Are ashamed to be known of each other. A heavy case, God knows! I would it were as Easily amended, as it is deplored.
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Lastly, shall we say that she is stiled Abrahams wife, that we might take knowledge, that as Abraham had his tentation in the former Chapter,
Lastly, shall we say that she is styled Abrahams wife, that we might take knowledge, that as Abraham had his tentation in the former Chapter,
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so the wife hath hers in this.
so the wife hath hers in this.
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He was troubled because he had no childe, and discovered some infirmity, which yet God took not advantage of, but satisfied his fears.
He was troubled Because he had no child, and discovered Some infirmity, which yet God took not advantage of, but satisfied his fears.
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And now his wife is troubled;
And now his wife is troubled;
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she had taken knowledge of the promise, but yet seeing the time deferred, and that it was not said expresly, that though Abraham should have seed,
she had taken knowledge of the promise, but yet seeing the time deferred, and that it was not said expressly, that though Abraham should have seed,
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yet he should have it by her, and therefore bethinks her self of a course.
yet he should have it by her, and Therefore bethinks her self of a course.
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Thus man and wife may have their turns in tentation, the one may be exercised as well as the other:
Thus man and wife may have their turns in tentation, the one may be exercised as well as the other:
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and God in his wisedom will have it so, that they may be a mutual comfort to each other under their afflictions:
and God in his Wisdom will have it so, that they may be a mutual Comfort to each other under their afflictions:
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Elkanah the husband was so to Hannah his wife, when she was troubled for her barrenness,Elkanah the husband was so to Hannah his wife, when she was troubled for her Barrenness,
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and vexed with the insultation of her colleague, 1 Sam. 1. And the wife of Manoah was so to him,
and vexed with the insultation of her colleague, 1 Sam. 1. And the wife of Manoah was so to him,
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when he was troubled in that he had seen the Angel, and thought therefore he should die, Iudg. 13. she raiseth up his spirits,
when he was troubled in that he had seen the Angel, and Thought Therefore he should die, Judges 13. she Raiseth up his spirits,
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and puts him in heart again by her wise speeches.
and puts him in heart again by her wise Speeches.
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A miserable thing it is, when he that should dwell with his wife as a man of knowledge (as Saint Peter saith) cannot comfort his wife in her trouble, A miserable thing it is, when he that should dwell with his wife as a man of knowledge (as Saint Peter Says) cannot Comfort his wife in her trouble,
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or else regards not to do it, but leaves her to pine away in her grief:
or Else regards not to do it, but leaves her to pine away in her grief:
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and also when a wife seeing her husband in affliction, shall have no compassion of him, nor speak comfortably unto him;
and also when a wife seeing her husband in affliction, shall have no compassion of him, nor speak comfortably unto him;
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nay, by her frowardness, adde to his vexation, as we see in Iobs wife, who was not NONLATINALPHABET, but NONLATINALPHABET, as Basil of Seleucia saith;
nay, by her frowardness, add to his vexation, as we see in Jobs wife, who was not, but, as Basil of Seleucia Says;
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not for a member of him, but a dart and weapon against him, even to wound his heart,
not for a member of him, but a dart and weapon against him, even to wound his heart,
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and to upbraid him with his uprightness, yea, and to put him on to curse God and die. He had cause to have said of her as he did of his visitors, She was a miserable comforter. Saint Austin saith of an evil, Quanto interius, tanto acerbius;
and to upbraid him with his uprightness, yea, and to put him on to curse God and die. He had cause to have said of her as he did of his visitors, She was a miserable comforter. Saint Austin Says of an evil, Quanto Interius, tanto acerbius;
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The more inward, the more dangerous: and when the mischief lieth thus deep between man and wife, how grievous is it!
The more inward, the more dangerous: and when the mischief lies thus deep between man and wife, how grievous is it!
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That Father knew not how better to resemble an ill conscience, then to such an unequal yoke-fellow.
That Father knew not how better to resemble an ill conscience, then to such an unequal yokefellow.
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'Tis the main comfort of marriage, to draw the yoke equally; but when it is otherwise, it makes shackles of a golden chain. But to go on.
It's the main Comfort of marriage, to draw the yoke equally; but when it is otherwise, it makes shackles of a golden chain. But to go on.
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It is said, She bare no children to him. There is some difference in the reading, as Musculus observes:
It is said, She bore no children to him. There is Some difference in the reading, as Musculus observes:
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but as he well saith, it must be read according to the Hebrew, NONLATINALPHABET;
but as he well Says, it must be read according to the Hebrew,;
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that is, she bare no children. For whom should wives bear children, but to their husbands? For a married wife to have children by others,
that is, she bore no children. For whom should wives bear children, but to their Husbands? For a married wife to have children by Others,
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or to entitle their husbands to those children which others have gotten, what a fearful violation is this of the marriage-bed!
or to entitle their Husbands to those children which Others have got, what a fearful violation is this of the Marriage bed!
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what an abominable sin against God, against the husband, against her own soul, against humane society!
what an abominable since against God, against the husband, against her own soul, against humane society!
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Too many such offenders there be in this kinde, of all several ranks:
Too many such offenders there be in this kind, of all several ranks:
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and certainly, were the water of jealousie now to be used, as of old, Numb. 5, it would discover a great deal of false dealing,
and Certainly, were the water of jealousy now to be used, as of old, Numb. 5, it would discover a great deal of false dealing,
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and detect many an unchaste piece, that like her in the Proverbs, wipes her mouth, and saith there is no such matter.
and detect many an unchaste piece, that like her in the Proverbs, wipes her Mouth, and Says there is no such matter.
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Oh in the fear of God, let wives take heed of this precipice, and husbands also;
O in the Fear of God, let wives take heed of this precipice, and Husbands also;
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let them know, Marriage is honourable, so the bed be kept undefiled: let them know, onely know each other,
let them know, Marriage is honourable, so the Bed be kept undefiled: let them know, only know each other,
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and ever possess their vessels in holiness.
and ever possess their vessels in holiness.
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But there will be fitter occasion to speak of this hereafter, and therefore I now come to examine the Reasons why it is set down here, that Sarah Abrahams wife did not hear him children:
But there will be fitter occasion to speak of this hereafter, and Therefore I now come to examine the Reasons why it is Set down Here, that Sarah Abrahams wife did not hear him children:
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and I finde these Reasons given.
and I find these Reasons given.
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First, it was to shew how God exercised the faith of Abraham, who though he had given him promise of seed,
First, it was to show how God exercised the faith of Abraham, who though he had given him promise of seed,
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yet delays for a long time the accomplishment of that promise. This is S. Chrysostoms Reason upon this place:
yet delays for a long time the accomplishment of that promise. This is S. Chrysostom Reason upon this place:
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Therefore (saith he) are those words used, Sarah bare him no children, that we might see, that after so great promises made,
Therefore (Says he) Are those words used, Sarah bore him no children, that we might see, that After so great promises made,
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and so many assurances passed, and yet the thing not done, nay, NONLATINALPHABET, that all things seemed to go contrary, yet Abraham still believed:
and so many assurances passed, and yet the thing not done, nay,, that all things seemed to go contrary, yet Abraham still believed:
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NONLATINALPHABET, he looked not at the secrets or impediments of nature, but still trusted in God, and waited on him, as knowing whom he had believed.
, he looked not At the secrets or impediments of nature, but still trusted in God, and waited on him, as knowing whom he had believed.
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The performance doth not always hold the promise by the heel, as Iacob did Esau; for where were then the trial of a mans faith? Faith is the evidence of things not seen: The performance does not always hold the promise by the heel, as Iacob did Esau; for where were then the trial of a men faith? Faith is the evidence of things not seen:
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for, Quod videtur, sciri potius quam credi dicitur (saith S. Greg. ) Whatsoever is seen, is rather said to be known then believed.
for, Quod videtur, sciri potius quam credi dicitur (Says S. Greg.) Whatsoever is seen, is rather said to be known then believed.
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And it is the true work of faith, to wait for what God hath promised you,
And it is the true work of faith, to wait for what God hath promised you,
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though there be no likelihood, in the judgement of flesh and blood, that it should be performed.
though there be no likelihood, in the judgement of Flesh and blood, that it should be performed.
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Joseph had presages of his advancements in his dreams, and they even so many promises of God unto him;Joseph had presages of his advancements in his dreams, and they even so many promises of God unto him;
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and yet we see how long it was ere this took effect:
and yet we see how long it was ere this took Effect:
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yea, God concealed from himself the time, though he was able by the spirit of Prophecie to inform the Butler of his restauration;
yea, God concealed from himself the time, though he was able by the Spirit of Prophecy to inform the Butler of his restauration;
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but still he held himself to God, and waited the issue.
but still he held himself to God, and waited the issue.
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And so David had a full promise of the kingdom of Israel, yet we know how long God held off,
And so David had a full promise of the Kingdom of Israel, yet we know how long God held off,
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and what danger he waded thorow before he got to the shore: this interim was the time of the exercise of his faith.
and what danger he waded thorough before he god to the shore: this interim was the time of the exercise of his faith.
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So it was with the children of Israel in their servitude in Egypt, and likewise in their captivity in Babylon; God deferred them till the last moment of time, that their faith might have its due employment.
So it was with the children of Israel in their servitude in Egypt, and likewise in their captivity in Babylon; God deferred them till the last moment of time, that their faith might have its due employment.
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I know that Solomon saith, Hope deferred is the fainting of the soul;
I know that Solomon Says, Hope deferred is the fainting of the soul;
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and his father David is at his Usquequo, Domine? How long, Lord? Psal. 13. and many of Gods servants are at that of Saint Austin, Quare non mode, Domine? Why not now, Lord? why not presently? and sometimes in their weakness are apt to question Gods truth,
and his father David is At his Usquequo, Domine? How long, Lord? Psalm 13. and many of God's Servants Are At that of Saint Austin, Quare non mode, Domine? Why not now, Lord? why not presently? and sometime in their weakness Are apt to question God's truth,
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as David saith, he shall verily fall one day by the hand of Saul; and to construe Gods delays absolute denials;
as David Says, he shall verily fallen one day by the hand of Saul; and to construe God's delays absolute denials;
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or if they dare not charge his Truth, yet they begin upon his deferring to doubt of his Goodness and Love unto them;
or if they Dare not charge his Truth, yet they begin upon his deferring to doubt of his goodness and Love unto them;
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God hath forgotten to be gracious, and hath shut up his loving kindness in displeasure.
God hath forgotten to be gracious, and hath shut up his loving kindness in displeasure.
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But now in such a case, we must take heed of giving way either to our own corruption,
But now in such a case, we must take heed of giving Way either to our own corruption,
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or Satans suggestion, or to joyn in both together, when blessings promised are delayed, to overthrow our faith, to question Gods power, Gods truth, Gods goodness.
or Satan suggestion, or to join in both together, when blessings promised Are delayed, to overthrow our faith, to question God's power, God's truth, God's Goodness.
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We must know, that Gods arm is not shortened, and he is Truth; Heaven and earth shall perish, before one jot of his word fail:
We must know, that God's arm is not shortened, and he is Truth; Heaven and earth shall perish, before one jot of his word fail:
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and he is as good as ever he was, abundant in goodness and truth, though in his wisedom he do not satisfie our desires presently.
and he is as good as ever he was, abundant in Goodness and truth, though in his Wisdom he do not satisfy our Desires presently.
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We must know, that as he is a powerful, and a true, and a good God;
We must know, that as he is a powerful, and a true, and a good God;
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so he is a wise God, and he knows best what makes most for his glory and our good.
so he is a wise God, and he knows best what makes most for his glory and our good.
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There is nothing left us, but to pray, and believe, and wait;
There is nothing left us, but to pray, and believe, and wait;
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and he that believes will not make haste, Isai. 20. It becomes not us to appoint God the time,
and he that believes will not make haste, Isaiah 20. It becomes not us to appoint God the time,
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or the means, or the manner of his performing:
or the means, or the manner of his performing:
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it was one of the great sins of the Israelites; NONLATINALPHABET, they limited the Almighty; and this is one way of limiting him, to set him a time:
it was one of the great Sins of the Israelites;, they limited the Almighty; and this is one Way of limiting him, to Set him a time:
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now saith God, Who will appoint me my time? Jer. 49. It becomes us, I say, to wait, not force the Lord:
now Says God, Who will appoint me my time? Jer. 49. It becomes us, I say, to wait, not force the Lord:
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and, wait patiently for him, saith David, Psal. 37.7. and, Lam. 3. It is a good thing that a man should hope, and quietly wait for the salvation of the Lord.
and, wait patiently for him, Says David, Psalm 37.7. and, Lam. 3. It is a good thing that a man should hope, and quietly wait for the salvation of the Lord.
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That speech of Jehoram was fitter for an Atheist then an Israelite; Why should I now wait for the Lord any longer? 2 King. 6.33. Gods people have been wont to speak in another manner:
That speech of jehoram was fitter for an Atheist then an Israelite; Why should I now wait for the Lord any longer? 2 King. 6.33. God's people have been wont to speak in Another manner:
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I waited patiently for the Lord, Psal. 40, and Job saith, Though God kill him, yet he will trust in him, Job 13.15. I waited patiently for the Lord, Psalm 40, and Job Says, Though God kill him, yet he will trust in him, Job 13.15.
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And certainly there is nothing lost in the close, by waiting upon God;
And Certainly there is nothing lost in the close, by waiting upon God;
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the seed of Jacob shall not seek him in vain, Isai. 45. They shall not be ashamed that wait for me, Isai. 49. Though the vision tarry (saith Habakkuk, Chap. 2. vers. 3.) wait for it, for it will surely come.
the seed of Jacob shall not seek him in vain, Isaiah 45. They shall not be ashamed that wait for me, Isaiah 49. Though the vision tarry (Says Habakkuk, Chap. 2. vers. 3.) wait for it, for it will surely come.
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He who cannot lye hath promised it, and the end will certainly be consolation.
He who cannot lie hath promised it, and the end will Certainly be consolation.
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A second Reason of these words is (saith another) because God would shew, that whensoever Abraham and Sarah should have that seed which was promised, it should be ex gratia, non ex natura;
A second Reason of these words is (Says Another) Because God would show, that whensoever Abraham and Sarah should have that seed which was promised, it should be ex Gratia, non ex Nature;
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nay, it should be, not natural, but miraculous;
nay, it should be, not natural, but miraculous;
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for she was now seventy five, and Abraham was eighty five, & yet it was longer deferred:
for she was now seventy five, and Abraham was eighty five, & yet it was longer deferred:
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when therefore it shall be effected, it shall be Gods miraculous power. God often defers, and suffers things to come to an exigent;
when Therefore it shall be effected, it shall be God's miraculous power. God often defers, and suffers things to come to an exigent;
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Insomuch that they be, saith S. Chrysost. NONLATINALPHABET, impossible, according to humane reason and discourse, that he may manifest his own divine power, when nature is nonplus'd.
Insomuch that they be, Says S. Chrysostom, impossible, according to humane reason and discourse, that he may manifest his own divine power, when nature is nonplussed.
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This we see in the three children, who were bound and cast into the midst of a fiery furnace seven times heated:
This we see in the three children, who were bound and cast into the midst of a fiery furnace seven times heated:
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he could have freed them before, but he would make way for a miracle:
he could have freed them before, but he would make Way for a miracle:
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They shall walk in the midst of the fire as in a cool arbor, saith Saint Basil, and when they come out, not so much as the smell of fire shall be found upon them.
They shall walk in the midst of the fire as in a cool arbour, Says Saint Basil, and when they come out, not so much as the smell of fire shall be found upon them.
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So in Daniel, he suffers him to be cast into the lions den, that he may work a miracle in preserving him among those fierce companions, who,
So in daniel, he suffers him to be cast into the Lions den, that he may work a miracle in preserving him among those fierce Sodales, who,
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as is said, were kept hungry, that they might be more greedy of their prey.
as is said, were kept hungry, that they might be more greedy of their prey.
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And so he suffers Jonah to be cast into the sea, and to be in the belly of the whale three days,
And so he suffers Jonah to be cast into the sea, and to be in the belly of the whale three days,
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for the manifestation of his miraculous power.
for the manifestation of his miraculous power.
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And our blessed Lord on purpose did defer that turning the water into wine till all the wine was spent, that he might do a miracle,
And our blessed Lord on purpose did defer that turning the water into wine till all the wine was spent, that he might do a miracle,
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and manifest his glory, as it is John 2.11.
and manifest his glory, as it is John 2.11.
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And so he deferred on purpose to come to Bethany till Lazarus was dead and buried, And so he deferred on purpose to come to Bethany till Lazarus was dead and buried,
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and had lain so many days in the grave;
and had lain so many days in the grave;
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the end was, the glory of God, and that the Son of God might be glorified thereby, John 11.4. And so he did not deliver Paul and his company till all hope that they should be saved was taken away, Acts 27.20.
the end was, the glory of God, and that the Son of God might be glorified thereby, John 11.4. And so he did not deliver Paul and his company till all hope that they should be saved was taken away, Acts 27.20.
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And as God doth it thus for the manifestation of his power, so for the increase of mens thankfulness:
And as God does it thus for the manifestation of his power, so for the increase of men's thankfulness:
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for when they reflect upon their former condition and estate wherein they were, that it was hopeless,
for when they reflect upon their former condition and estate wherein they were, that it was hopeless,
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and that all natural means were unavailable, and that then God clave to their rescue;
and that all natural means were unavailable, and that then God clave to their rescue;
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that must needs oblige them the more unto him, and make them acknowledge him the sole Benefactor,
that must needs oblige them the more unto him, and make them acknowledge him the sole Benefactor,
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and their soul the Altar, erected Jovi liberatori, to their Almighty Deliverer.
and their soul the Altar, erected Jovi liberatori, to their Almighty Deliverer.
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When David considers how God did bring him out of the pit, out of that horrible pit, in the bottom whereof he stuck in deep mire and clay, he cannot but break-out into the praises of God.
When David considers how God did bring him out of the pit, out of that horrible pit, in the bottom whereof he stuck in deep mire and clay, he cannot but breakout into the praises of God.
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Now for the Use of this. Whensoever things grow to an extremity; when we see matters in a Kingdom come to a shrewd pinch;
Now for the Use of this. Whensoever things grow to an extremity; when we see matters in a Kingdom come to a shrewd pinch;
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and in our own particular, if we finde things come neer an extremity, and that in the judgement of man there is no outlet to be hoped for:
and in our own particular, if we find things come near an extremity, and that in the judgement of man there is no outlet to be hoped for:
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yet let us not throw away the staff of our confidence;
yet let us not throw away the staff of our confidence;
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God is All-sufficient, he comes in at a dead lift, and he is able to turn things in a moment,
God is All-sufficient, he comes in At a dead lift, and he is able to turn things in a moment,
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and to give us days of rejoycing for our long days of mourning.
and to give us days of rejoicing for our long days of mourning.
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And if it shall please God to bring things thus to pass, let us be sure to reflect upon our selves the duty of thankfulness;
And if it shall please God to bring things thus to pass, let us be sure to reflect upon our selves the duty of thankfulness;
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and if his favour have been in a fire, let not our thankfulness be in a frost:
and if his favour have been in a fire, let not our thankfulness be in a frost:
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we may learn both these from Abraham, in that passage of sacrificing his son;
we may Learn both these from Abraham, in that passage of sacrificing his son;
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he went to the place appointed, he made ready the wood, he bound his son, he laid him upon the pile,
he went to the place appointed, he made ready the wood, he bound his son, he laid him upon the pile,
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and he was now fetching the blow: here was an hard exigent:
and he was now fetching the blow: Here was an hard exigent:
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What supported him in this, even to the last? His faith in Gods power, that he was able to raise him from the dead,
What supported him in this, even to the last? His faith in God's power, that he was able to raise him from the dead,
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and to restore him again unto him, Heb. 11. And when God stayed his hand, and is satisfied with what he had done (for, Affectum requisivit, actum negavit, saith my Author; and to restore him again unto him, Hebrew 11. And when God stayed his hand, and is satisfied with what he had done (for, Affectum requisivit, Acts negavit, Says my Author;
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God required the affection, but refused the Action;) because Isaac is spared, a ram shall be offered;
God required the affection, but refused the Actium;) Because Isaac is spared, a ram shall be offered;
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and he will give a name to the place, that shall be a memorial to all ages, of Gods mercy, and his thankfulness, Gen. 22.
and he will give a name to the place, that shall be a memorial to all ages, of God's mercy, and his thankfulness, Gen. 22.
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A third Reason may be given, why this is remembred, that Sarah was so long before she bare a childe to Abraham; viz. hereby God did provide for the honour of Abraham: for usually the great works that God works in the behalf of his servants, raiseth their rate in the world,
A third Reason may be given, why this is remembered, that Sarah was so long before she bore a child to Abraham; viz. hereby God did provide for the honour of Abraham: for usually the great works that God works in the behalf of his Servants, Raiseth their rate in the world,
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and makes them more esteemed and reverenced, as the favourites of the Almighty:
and makes them more esteemed and reverenced, as the favourites of the Almighty:
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When the world shall take knowledge that God gave him a son at so great yeers, this will raise him in their opinion;
When the world shall take knowledge that God gave him a son At so great Years, this will raise him in their opinion;
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and they will conceive him to be no ordinary man, that hath such an extraordinary favour shewn him, that God is even pleased to work a miracle for him.
and they will conceive him to be no ordinary man, that hath such an extraordinary favour shown him, that God is even pleased to work a miracle for him.
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When the Nations about take knowledge of those many successions of judgements that God plagued Egypt withal for oppressing his people,
When the nations about take knowledge of those many successions of Judgments that God plagued Egypt withal for oppressing his people,
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and of the strange way he made them thorow the sea, and drowned their enemies;
and of the strange Way he made them thorough the sea, and drowned their enemies;
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Rahab tells the spies, Josh. 2, their heart did melt, and they were afraid of them, Rahab tells the spies, Josh. 2, their heart did melt, and they were afraid of them,
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and there was no courage left in them to oppose them: they thought them beloved of God, and therefore not to be medled withal.and there was no courage left in them to oppose them: they Thought them Beloved of God, and Therefore not to be meddled withal.
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When the Persians saw what God had done for the Jews, how he had secured them,
When the Persians saw what God had done for the jews, how he had secured them,
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and brought their greatest adversaries to execution, it is said, Esth. 8, Many of them became Jews;
and brought their greatest Adversaries to execution, it is said, Esth. 8, Many of them became jews;
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for the fear of the Jews fell upon them. for the Fear of the jews fell upon them.
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When God had shewed that wonderful work in the preservation of Shadrach, Meshach and Abednego, in the sight of Nebuchadnezzar and all his Princes;
When God had showed that wondered work in the preservation of Shadrach, Meshach and Abednego, in the sighed of Nebuchadnezzar and all his Princes;
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it so affected Nebuchad-nezzar, that he doth not onely call them the servants of the high God, Dan. 3;
it so affected Nebuchadnezzar, that he does not only call them the Servants of the high God, Dan. 3;
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but he promotes them in the Province of Babylon. David (Psal. 86.17.) desires God to shew a token of his goodness towards him, that they which hate him may be ashamed, that they may change that flat and base account they had of him,
but he promotes them in the Province of Babylon. David (Psalm 86.17.) Desires God to show a token of his Goodness towards him, that they which hate him may be ashamed, that they may change that flat and base account they had of him,
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and might take knowledge that the Lord was his God.
and might take knowledge that the Lord was his God.
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And so ( Psal. 90.16.) Moses prays, Let thy works be seen towards thy servants,
And so (Psalm 90.16.) Moses prays, Let thy works be seen towards thy Servants,
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and thy glory upon their children, that others might take knowledge of it, and might confess they were beloved of God.and thy glory upon their children, that Others might take knowledge of it, and might confess they were Beloved of God.
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When God was pleased to work those great works at Christs passion, the shaking of the earth,
When God was pleased to work those great works At Christ passion, the shaking of the earth,
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and darkening of the sun, the Centurion feared greatly, and said, Truly this was the Son of God, Matth. 27.52. and, Luke 23.47, Certainly he was a righteous man:
and darkening of the sun, the Centurion feared greatly, and said, Truly this was the Son of God, Matthew 27.52. and, Lycia 23.47, Certainly he was a righteous man:
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and in the next verse, Others also smote their brests, and returned;
and in the next verse, Others also smote their breasts, and returned;
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they went away with another minde that they came, and had a better conceit of Christ then before.
they went away with Another mind that they Come, and had a better conceit of christ then before.
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When God was pleased, upon the prayer of that Christian Legion in the Army of Aurelius, to give rain,
When God was pleased, upon the prayer of that Christian Legion in the Army of Aurelius, to give rain,
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and to discomfite the enemy by thunder and lightning; the Emperour, that thought coursly of them before, now hath a worthy opinion of them,
and to discomfit the enemy by thunder and lightning; the Emperor, that Thought coursly of them before, now hath a worthy opinion of them,
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and sends to the Senate at Rome, (as you shall finde his Letter in Justine Martyr, 20 Apol. ) relating what was done,
and sends to the Senate At Room, (as you shall find his letter in Justin Martyr, 20 Apollinarian) relating what was done,
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and charging that none should be injurious to Christians; for they might be a great safeguard and protection to the State. For the Use of this.
and charging that none should be injurious to Christians; for they might be a great safeguard and protection to the State. For the Use of this.
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When we shall observe men truly to be good, and make conscience of their ways, When we shall observe men truly to be good, and make conscience of their ways,
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and that God is pleased in some special manner to bless them, and to do something for them out of the common road;
and that God is pleased in Some special manner to bless them, and to do something for them out of the Common road;
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let us take such knowledge of it, as that we reverence them the more, and have the higher estimation of them,
let us take such knowledge of it, as that we Reverence them the more, and have the higher estimation of them,
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yea, even seek their favour, as they who are like soonest to prevail with God for us.
yea, even seek their favour, as they who Are like soonest to prevail with God for us.
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When the people saw what power Samuel had with God, they intreat his prayers.
When the people saw what power Samuel had with God, they entreat his Prayers.
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In the Courts of Princes, those whom they are pleased to grace most, are soonest sought unto, to be sollicitors and intecessors for others.
In the Courts of Princes, those whom they Are pleased to grace most, Are soonest sought unto, to be solicitors and intecessors for Others.
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And so Pharaoh sought to Moses and Aaron, when he saw what they were enabled to do.
And so Pharaoh sought to Moses and Aaron, when he saw what they were enabled to do.
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And so the Isralites sought to Moses, and relied much upon his mediation. And so much for the former clause.
And so the Israelites sought to Moses, and relied much upon his mediation. And so much for the former clause.
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We come now to the second, which speaks of the instrument which Sarah is purposed to use, to help this defect of hers in childebearing, by a certain party that belonged unto her;
We come now to the second, which speaks of the Instrument which Sarah is purposed to use, to help this defect of hers in childbearing, by a certain party that belonged unto her;
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who is described. 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar.
who is described. 1. From her condition, an handmaid. 2. Her country, an Egyptian. 3. Her name, Hagar.
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First, for her condition, an handmaid. The Hebrew word is NONLATINALPHABET; and the 70 render it NONLATINALPHABET, famula, a maid-servant or handmaid.
First, for her condition, an handmaid. The Hebrew word is; and the 70 render it, famulam, a maidservant or handmaid.
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In all times ever since the fall, there have been Masters and Servants, Mistresses and Maids.
In all times ever since the fallen, there have been Masters and Servants, Mistress's and Maids.
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Abraham had his servant Eliezer, and Sarah her handmaid Hagar. In the fourth Commandment, Masters are enjoyned to teach that their servants keep the Sabbath.Abraham had his servant Eliezer, and Sarah her handmaid Hagar. In the fourth Commandment, Masters Are enjoined to teach that their Servants keep the Sabbath.
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The Angel in this Chapter wisheth Hagar to humble her self under her Mistresses hand. In the New Testament, servants are commanded to obey their masters; The Angel in this Chapter wishes Hagar to humble her self under her Mistress's hand. In the New Testament, Servants Are commanded to obey their Masters;
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and masters are charged to do that which is equal to their servants, Eph. 6. Col. 3. The dearest Saints of God in all ages, have been, some in the place of masters, some of servants.
and Masters Are charged to do that which is equal to their Servants, Ephesians 6. Col. 3. The dearest Saints of God in all ages, have been, Some in the place of Masters, Some of Servants.
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Many Parables doth Christ teach, from the power that masters have over their servants, and the subjection that servant yeeld to their masters.
Many Parables does christ teach, from the power that Masters have over their Servants, and the subjection that servant yield to their Masters.
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Lastly, many promises hath God made both to masters and servants, that conscionably perform the duties of their place;
Lastly, many promises hath God made both to Masters and Servants, that Conscionably perform the duties of their place;
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and many threatnings are found against such as are negligent therein: so that the relation certainly, cannot justly be questioned.
and many threatenings Are found against such as Are negligent therein: so that the Relation Certainly, cannot justly be questioned.
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The Anabaptists will have no difference between masters and servants; all are a like, say they:
The Anabaptists will have no difference between Masters and Servants; all Are a like, say they:
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and some of their reasons, for this unreasonable opinion, are these. 1 Ob. First, masters are either Infidels, or Christians; and so servants:
and Some of their Reasons, for this unreasonable opinion, Are these. 1 Ob. First, Masters Are either Infidels, or Christians; and so Servants:
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if masters be infidels, and servants Christians;
if Masters be Infidels, and Servants Christians;
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how unfit that Christians should be servants to infidels? and if both be christians, they are brethren, and brethren are equall.
how unfit that Christians should be Servants to Infidels? and if both be Christians, they Are brothers, and brothers Are equal.
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Sol. But we answer, rule and subjection, are things of civill policy;Sol. But we answer, Rule and subjection, Are things of civil policy;
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and serve to the outward preservation in of Church and Commonwealth, and family, in the world; and serve to the outward preservation in of Church and Commonwealth, and family, in the world;
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but faith and piety, and such graces, are inward matters of the soul, tending to the better life:
but faith and piety, and such graces, Are inward matters of the soul, tending to the better life:
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these being thus different, one that is excellent in the one, may be inferiour in the other:
these being thus different, one that is excellent in the one, may be inferior in the other:
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though there be an equality, in regard of spirituall things; there may be a disparity, in civill and temporall matters.
though there be an equality, in regard of spiritual things; there may be a disparity, in civil and temporal matters.
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2 Object. It is against nature for one to be servant to another; it is saith Saint Augustine, non ex natura, sed ex culpa.
2 Object. It is against nature for one to be servant to Another; it is Says Saint Augustine, non ex Nature, sed ex culpa.
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Sol. admit, that in innocency there should have been no such subjection, as now there is; Sol. admit, that in innocency there should have been no such subjection, as now there is;
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yet it is not now against that order and course, wherein God hath now setled man.
yet it is not now against that order and course, wherein God hath now settled man.
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God hath turned many punishments of sinne, into bounden duties;
God hath turned many punishments of sin, into bounden duties;
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as the subjection of the wife to the husband, and a mans eating bread in the sweat of his browes.
as the subjection of the wife to the husband, and a men eating bred in the sweat of his brows.
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3 Object. It is the prerogative of Christians, to be all one, Gal. 3.28. Sol. It is true;
3 Object. It is the prerogative of Christians, to be all one, Gal. 3.28. Sol. It is true;
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and so they are as members of Christ, which is a spirituall body; but not as they are members of a politique body;
and so they Are as members of christ, which is a spiritual body; but not as they Are members of a politic body;
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a politique inequality, not against a spirituall equality. 4 Object. Subjection is against the liberty which Christ hath purchased for us.
a politic inequality, not against a spiritual equality. 4 Object. Subjection is against the liberty which christ hath purchased for us.
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Sol. I Answer, it is not; for that liberty is from that curse and rigour of the morall Law;Sol. I Answer, it is not; for that liberty is from that curse and rigour of the moral Law;
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and from the judiciall part of the law, from sin and Satan, and hell and damnation: and from the judicial part of the law, from since and Satan, and hell and damnation:
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But not from such degrees which God hath established between man and man, for the good of mankinde:
But not from such Degrees which God hath established between man and man, for the good of mankind:
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And therefore we shall finde the Apostles pressing upon christian servants, subjection; and an honouring of the Gospell, by subjection:
And Therefore we shall find the Apostles pressing upon christian Servants, subjection; and an honouring of the Gospel, by subjection:
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And Saint Cyprian will tell us that, servi cum crediderint, plus dominis carnalibus servire debent: Believing servants ought to do the better service.
And Saint Cyprian will tell us that, servi cum crediderint, plus dominis carnalibus Serve debent: Believing Servants ought to do the better service.
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5 Object. Lastly, they say, we are expressly forbidden, to be the servants of men: 1 Cor. 2.3. Sol. To be a servant, there, is not simply to be in subjection to an other; but NONLATINALPHABET;
5 Object. Lastly, they say, we Are expressly forbidden, to be the Servants of men: 1 Cor. 2.3. Sol. To be a servant, there, is not simply to be in subjection to an other; but;
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so to serve the will and pleasure of man, as that we are willing to serve and please him, in any thing; though offensive to God;
so to serve the will and pleasure of man, as that we Are willing to serve and please him, in any thing; though offensive to God;
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as Saint Chrysostom shews fully, upon that place. Such indeed are NONLATINALPHABET, men-pleasers, and the servants of men. Well then for the Use: as Saint Chrysostom shows Fully, upon that place. Such indeed Are, men-pleasers, and the Servants of men. Well then for the Use:
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Let those that be in the condition of servants, serve their masters honestly, and faithfully: Let them do what they do, for conscience sake; Let those that be in the condition of Servants, serve their Masters honestly, and faithfully: Let them do what they do, for conscience sake;
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looking higher then their earthly master, even to him to whom they must be accountable for their service;
looking higher then their earthly master, even to him to whom they must be accountable for their service;
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such an one will be as faithfull at Lygorn, as at London; as well when his masters back is turned,
such an one will be as faithful At Lygorn, as At London; as well when his Masters back is turned,
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as when his eye is upon him; he will fear his master in his heart; he will seek the good of his master;
as when his eye is upon him; he will Fear his master in his heart; he will seek the good of his master;
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he will be ruled by him; he will hearken to his instructions; he will be faithfull in his business, in his secrets; he will cover his infirmities.
he will be ruled by him; he will harken to his instructions; he will be faithful in his business, in his secrets; he will cover his infirmities.
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It is rare, I confess, to finde such current conscientious ones; who have such, let them respect them, and be kinde unto them;
It is rare, I confess, to find such current conscientious ones; who have such, let them respect them, and be kind unto them;
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for certainly they have a great treasure. Secondly, For her country, she was an Egyptian. That conceit which one of the Rabbins hath, that she was Pharoahs daughter:
for Certainly they have a great treasure. Secondly, For her country, she was an Egyptian. That conceit which one of the Rabbis hath, that she was Pharaohs daughter:
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though Lyra incline unto it, hath no reason for it; and therefore is rejected by Paulus burgensis: she was an Egyptian maide:
though Lyram incline unto it, hath no reason for it; and Therefore is rejected by Paulus Burgensis: she was an Egyptian maid:
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and it is like, one of those whom Pharoah is said to have given unto Sarah: Gen. 12.16.
and it is like, one of those whom Pharaoh is said to have given unto Sarah: Gen. 12.16.
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Now in that she came into Canaan with Sarah, it is like, as Philo the Iew saith, that she was converted by being with Abraham and Sarah while they stayed in Egypt; and so might come along with them,
Now in that she Come into Canaan with Sarah, it is like, as Philo the Iew Says, that she was converted by being with Abraham and Sarah while they stayed in Egypt; and so might come along with them,
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when they came for Canaan; How attractive, and what a loadstone Religion is, I have shewed you heretofore:
when they Come for Canaan; How Attractive, and what a Loadstone Religion is, I have showed you heretofore:
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many of the Egyptians went from their own country, with the Israelites: Exod. 12. And we see how Ruth was wrought upon by the conversation of Naomi, that she comes with her into the Land of Judah. The Apostle wisheth Christians to walk wisely in regard of those that were without.
many of the egyptians went from their own country, with the Israelites: Exod 12. And we see how Ruth was wrought upon by the Conversation of Naomi, that she comes with her into the Land of Judah. The Apostle wishes Christians to walk wisely in regard of those that were without.
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And Saint Peter wisheth them to whom he writes, to have their conversation honest amongst the Heathen, that they might be brought to glorifie God:
And Saint Peter wishes them to whom he writes, to have their Conversation honest among the Heathen, that they might be brought to Glorify God:
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And he makes it possible for the believing wife, to convert the unbelieving husband, by her conversation.
And he makes it possible for the believing wife, to convert the unbelieving husband, by her Conversation.
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Saint Alban was converted by observing the pious courage of a christian souldier. And Iustin Martyr tells how the godly conversation of Christians wrought upon him. And for the Use:
Saint Alban was converted by observing the pious courage of a christian soldier. And Justin Martyr tells how the godly Conversation of Christians wrought upon him. And for the Use:
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It should teach us, that when we come into strange places, or into strange countries, amongst such as be prophane,
It should teach us, that when we come into strange places, or into strange countries, among such as be profane,
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or heathenish, we be carefull of our waies; for certainly there is great power in this, to doe good upon them;
or Heathenish, we be careful of our ways; for Certainly there is great power in this, to do good upon them;
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Words will not doe so much, as godly and pious actions; which are NONLATINALPHABET, saith Chrysostom, unanswerable Syllogismes:
Words will not do so much, as godly and pious actions; which Are, Says Chrysostom, unanswerable Syllogisms:
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on the otherside if our course be lewd, how do we dishonour God;
on the otherside if our course be lewd, how do we dishonour God;
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and cause the name of God to be blasphemed in Gath, and in the streets of Ascalon; and set men further off from their conversion!
and cause the name of God to be blasphemed in Gaza, and in the streets of Ascalon; and Set men further off from their conversion!
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For how should they like that way that is attended with so bad actions? If it be true, the power of it will be seen in mens conversation.
For how should they like that Way that is attended with so bad actions? If it be true, the power of it will be seen in men's Conversation.
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Secondly, Musculus notes an other thing, that it was a great providence of God, that Sarah should bring the Egyptian maide along with her into Canaan; that as oft as she looked upon her, she might remember the great danger she was in in Pharaohs Court;
Secondly, Musculus notes an other thing, that it was a great providence of God, that Sarah should bring the Egyptian maid along with her into Canaan; that as oft as she looked upon her, she might Remember the great danger she was in in Pharaohs Court;
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and how miraculously her chastity was secured; and so might be stirred up to a daily thankefulness, for such a great mercy:
and how miraculously her chastity was secured; and so might be stirred up to a daily thankfulness, for such a great mercy:
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and the same Author makes the use of it; that we should observe the passages of Gods providence towards us;
and the same Author makes the use of it; that we should observe the passages of God's providence towards us;
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remember them, be thankfull for them; for he doth his works so, that they ought to be had in continuall remembrance;
Remember them, be thankful for them; for he does his works so, that they ought to be had in continual remembrance;
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our memories are fraile and leaky; they do NONLATINALPHABET; they do, as the Apostle speaks, run out like sieves;
our memories Are frail and leaky; they do; they do, as the Apostle speaks, run out like sieves;
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some blessings are so great, as that, magnitudo non sinit excidere, (saith Seneca; ) that their greatness permits not a slip from us;
Some blessings Are so great, as that, magnitudo non sinit excidere, (Says Senecca;) that their greatness permits not a slip from us;
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yet we make a shift to forget them; (as the Spanish invasion, and gun-powder treason:) if at all we remember them, we are but slenderly thankfull for them:
yet we make a shift to forget them; (as the Spanish invasion, and gunpowder treason:) if At all we Remember them, we Are but slenderly thankful for them:
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And therefore no wonder, though God hold his hand, as unwilling to cast his seed into ground that yieldeth him no better increase:
And Therefore no wonder, though God hold his hand, as unwilling to cast his seed into ground that yieldeth him no better increase:
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increase said I? Nay when he requires but thankfulness; and yet he cannot have this interest:
increase said I? Nay when he requires but thankfulness; and yet he cannot have this Interest:
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And therefore no wonder though he take away the principall; but of this heretofore. For the last thing, her name; in Greek NONLATINALPHABET;
And Therefore no wonder though he take away the principal; but of this heretofore. For the last thing, her name; in Greek;
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In the Arabian tongue, a fugitive or relapsed stranger, from NONLATINALPHABET.
In the Arabian tongue, a fugitive or relapsed stranger, from.
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It may be, from her were her posterity called Hagarens, or Hagarites, 1 Chron. 5. Where the Greek translates them NONLATINALPHABET, strangers.
It may be, from her were her posterity called Hagarens, or Hagarites, 1 Chronicles 5. Where the Greek translates them, Strangers.
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For the Allegory which Saint Paul makes of Agar, which he makes Mount Sinai, Gal. 4. we shall speak of it afterwards:
For the Allegory which Saint Paul makes of Agar, which he makes Mount Sinai, Gal. 4. we shall speak of it afterwards:
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In the meane time, let us take heed of grieving the Spirit of God; for mentioning those circumstances; it is not in vain:
In the mean time, let us take heed of grieving the Spirit of God; for mentioning those Circumstances; it is not in vain:
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They that deale in gold (saith a Greek Father,) will not neglect NONLATINALPHABET, the least fylings;
They that deal in gold (Says a Greek Father,) will not neglect, the least Failings;
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and the least syllable in Gods word, is sacred: he that thinks or saith otherwise, is profane and Atheisticall. Preached, May 5. 1641.
and the least syllable in God's word, is sacred: he that thinks or Says otherwise, is profane and Atheistical. Preached, May 5. 1641.
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THE SECOND SERMON.
THE SECOND SERMON.
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GEN. 16.2. And Sarah said unto Abraham, Behold now the Lord hath restrained me from bearing, &c. GEN. 16.2. And Sarah said unto Abraham, Behold now the Lord hath restrained me from bearing, etc.
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THe last day (dividing this Chapter) we told you that in the three first verses was set down the Marriage of Abraham with Hagar; 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.
THe last day (dividing this Chapter) we told you that in the three First Verses was Set down the Marriage of Abraham with Hagar; 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.
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We have spoken of the Occasion;
We have spoken of the Occasion;
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now we come to the Causes of the Marriage, and they be four, set down in this second verse. First, Sarahs barrenness.
now we come to the Causes of the Marriage, and they be four, Set down in this second verse. First, Sarahs Barrenness.
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Secondly, her advice to Abraham, to go in to Hagar her maid. Thirdly, her hope to have a childe by her. Secondly, her Advice to Abraham, to go in to Hagar her maid. Thirdly, her hope to have a child by her.
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And fourthly, Abrahams approbation of this counsel. For the first of these: And Sarah said, The Lord hath restrained me from bearing:
And fourthly, Abrahams approbation of this counsel. For the First of these: And Sarah said, The Lord hath restrained me from bearing:
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it is in the Hebrew, NONLATINALPHABET, hath shut me; for NONLATINALPHABET is clausit, He hath shut up: And so the 70 render it here, NONLATINALPHABET, from NONLATINALPHABET, which is claude, to shut: thence NONLATINALPHABET for a key;
it is in the Hebrew,, hath shut me; for is clausit, He hath shut up: And so the 70 render it Here,, from, which is Claude, to shut: thence for a key;
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and is used to shut up a place.
and is used to shut up a place.
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Our Saviour bids a man, when he will pray, to enter into his chamber, NONLATINALPHABET, that is, shutting the door, then to pray.
Our Saviour bids a man, when he will pray, to enter into his chamber,, that is, shutting the door, then to pray.
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And 1 John 3. He that hath this worlds good, and sees his brother in need, NONLATINALPHABET, 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,
And 1 John 3. He that hath this world's good, and sees his brother in need,, 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,
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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.
when it Pleases God to restrain the woman from bearing of children. Gen. 20. God had closed up all the wombs of the house of Abimelech.
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1 Sam. 1.5, it is said of Hannah, that God had shut up her womb.
1 Sam. 1.5, it is said of Hannah, that God had shut up her womb.
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Job, in his paroxysm, wisheth that the doors of his mothers womb had been shut up, Job 3. and Isai. 66.9, causing to bring forth, and shutting of the womb, are opposed. Job, in his paroxysm, wishes that the doors of his mother's womb had been shut up, Job 3. and Isaiah 66.9, causing to bring forth, and shutting of the womb, Are opposed.
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It is very well rendered in our Translation, God hath restrained me from bearing, NONLATINALPHABET. And in this speech of hers, Saint Chrysostome would have us observe NONLATINALPHABET;
It is very well rendered in our translation, God hath restrained me from bearing,. And in this speech of hers, Saint Chrysostom would have us observe;
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that is, How emphatical the word is. that is, How emphatical the word is.
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She maketh her want of children to be Gods work: (God hath restrained me:) and seems to say to Abraham, saith that Father, NONLATINALPHABET; She makes her want of children to be God's work: (God hath restrained me:) and seems to say to Abraham, Says that Father,;
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that is, As we use to shut and open our houses;
that is, As we use to shut and open our houses;
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so God, that great Master of Nature, doth by the wombs of women, locks them or opens them, restrains them from bearing,
so God, that great Master of Nature, does by the wombs of women, locks them or Opens them, restrains them from bearing,
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or gives them the ability to bring forth children: and certainly it is his work to afford and ordain children:
or gives them the ability to bring forth children: and Certainly it is his work to afford and ordain children:
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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, 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.
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, 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.
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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.
The First is the key of Rain, of which it is spoken, Deuteronomy 20.12, The Lord shall open unto thee his good treasure, the heavens to give the rain unto thy land in due season.
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The second is the key of Food, of which it is spoken, Psal. 104, Thou openest thy hand, and they are filled. The second is the key of Food, of which it is spoken, Psalm 104, Thou openest thy hand, and they Are filled.
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The third is the key of the Grave, of which Ezek. 37, Behold, O my people, I will open your graves, The third is the key of the Grave, of which Ezekiel 37, Behold, Oh my people, I will open your graves,
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and cause you to come up out of your graves. and cause you to come up out of your graves.
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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:
The fourth is the key of the Womb, (as you have herd before:) God remembered Rachel, and opened her womb, Gen. 30. some have added to these four keys, the key of the Heart:
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for it is said, God opened the heart of Lydia, that she attended to Pauls preaching, Acts 16.14.
for it is said, God opened the heart of Lydia, that she attended to Paul's preaching, Acts 16.14.
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But this is not one of the Hebrews keys, they mention onely the four former.
But this is not one of the Hebrews keys, they mention only the four former.
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And for the last, which is the key of the Womb, certainly it is in Gods own keeping.
And for the last, which is the key of the Womb, Certainly it is in God's own keeping.
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Children are the inheritance of the Lord, and the fruit of the womb is his reward, Psal. 127. Children Are the inheritance of the Lord, and the fruit of the womb is his reward, Psalm 127.
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Now for the Use of this.
Now for the Use of this.
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First, it may teach man and wife, in the want of children, not to murmure against each other, First, it may teach man and wife, in the want of children, not to murmur against each other,
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and to chalenge each other of insufficiency; for it is God that restrains the fruitfulness of the womb:
and to challenge each other of insufficiency; for it is God that restrains the fruitfulness of the womb:
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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 we see that those that Are in their youth and strength, and most likely in the judgement of Flesh and blood, want issue;
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and why so? Because God keeps this key. The Philosopher said, Sol & homo generant hominem;
and why so? Because God keeps this key. The Philosopher said, Sol & homo generant hominem;
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The sun and man beget a man: but he looked not high enough;
The sun and man beget a man: but he looked not high enough;
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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.
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.
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Who takes not knowledge of the complaints and repinings that are between married couples in this kinde? Which are certainly unreasonable and unjust,
Who Takes not knowledge of the complaints and repinings that Are between married couples in this kind? Which Are Certainly unreasonable and unjust,
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because they chalenge each other for that which is not in their own power.
Because they challenge each other for that which is not in their own power.
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We see how passionate Rachel is, and how she seems to cast the fault upon her husband;
We see how passionate Rachel is, and how she seems to cast the fault upon her husband;
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she saith unto him, Gen. 30. Give me children, or else I die. But he answers her very wisely and fully, with a just acrimony and sharpness:
she Says unto him, Gen. 30. Give me children, or Else I die. But he answers her very wisely and Fully, with a just acrimony and sharpness:
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His anger was kindled against her, and he said, Am I in Gods stead, who hath withheld from thee the fruit of the womb? And so sometimes the husband is ill conceited of the wife: His anger was kindled against her, and he said, Am I in God's stead, who hath withheld from thee the fruit of the womb? And so sometime the husband is ill conceited of the wife:
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and those unkinde murmurings Satan takes such advantage of, that he puts them on to drink of stollen waters,
and those unkind murmurings Satan Takes such advantage of, that he puts them on to drink of stolen waters,
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and to try elsewhere, that they may be satisfied in their own sufficiency;
and to try elsewhere, that they may be satisfied in their own sufficiency;
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which is a fearful precipice, to sin against God, and against their own bodies, and against the Marriage-bed, onely to give themselves satisfaction.
which is a fearful precipice, to sin against God, and against their own bodies, and against the Marriage bed, only to give themselves satisfaction.
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Away then with querulous complaints against each other; and if it hath pleased God to restrain children, let them not upbraid each other,
Away then with querulous complaints against each other; and if it hath pleased God to restrain children, let them not upbraid each other,
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but love each other the more tenderly; 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:
but love each other the more tenderly; 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:
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NONLATINALPHABET; He upbraided her not with her barrenness; but she honoured him, and he lovingly respected her.
; He upbraided her not with her Barrenness; but she honoured him, and he lovingly respected her.
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And the like we shall see in Elkanah, who gave unto his wife Hannah a worthy portion, for he loved her; And the like we shall see in Elkanah, who gave unto his wife Hannah a worthy portion, for he loved her;
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but the Lord had shut up her womb, and her adversary provoked her, to make her fret: but the Lord had shut up her womb, and her adversary provoked her, to make her fret:
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He considered that she was barren, and that she was vexed for it by her colleague,
He considered that she was barren, and that she was vexed for it by her colleague,
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and therefore he is the more kinde unto her;
and Therefore he is the more kind unto her;
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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.
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.
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Secondly, it may also stay that proud spirit of insultation that is in many, who are apt, not onely to lift up themselves above others,
Secondly, it may also stay that proud Spirit of insultation that is in many, who Are apt, not only to lift up themselves above Others,
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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;
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;
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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 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,
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and Hannah had none, therefore she insulted over her, and vexed her.
and Hannah had none, Therefore she insulted over her, and vexed her.
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Such hath been the corruption of peoples mindes in all times, that barrenness hath been accounted a reproach;
Such hath been the corruption of peoples minds in all times, that Barrenness hath been accounted a reproach;
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therefore Rachel said, 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.
Therefore Rachel said, when she had conceived and born a son, that God had taken away her reproach, Gen 30. And Elizabeth the mother of the Baptist, Says (having conceived, Lycia 1.) Thus hath the Lord dealt with me, in the days wherein he looked on me, to take away my reproach among men.
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But certainly it is an unjust reproach, nay it is irreligious;
But Certainly it is an unjust reproach, nay it is irreligious;
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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.
for it does imply a denial, At least a questioning, of that power and sovereignty that God hath over the conception and bearing of children.
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Thirdly, if God restrain from bearing, it will not justifie those that do what is in them to restrain themselves from bearing of children.
Thirdly, if God restrain from bearing, it will not justify those that do what is in them to restrain themselves from bearing of children.
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Some base ones, that they may more freely give themselves to their lust, use means that they may not conceive:
some base ones, that they may more freely give themselves to their lust, use means that they may not conceive:
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others that be in the married estate, do it for fear of the pains and terrour of child-birth:
Others that be in the married estate, do it for Fear of the pains and terror of childbirth:
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and others, by their ungodly and sinful courses, make God keep from them this blessing. God threatens the incestuous copulation with want of children;
and Others, by their ungodly and sinful courses, make God keep from them this blessing. God threatens the incestuous copulation with want of children;
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They shall die childless: Justum est (saith one) ut steriles è mundo, that they should go barren out of the world:They shall die childless: Justum est (Says one) ut steriles è mundo, that they should go barren out of the world:
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And so Michal, for her mocking of her husband, had no childe till the day of her death.
And so Michal, for her mocking of her husband, had no child till the day of her death.
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And even those that having conceived by their wanton hoytings, or needless watchings, or Epicurean feeding, prevent themselves of bringing forth in due time;
And even those that having conceived by their wanton hoytings, or needless watchings, or Epicurean feeding, prevent themselves of bringing forth in due time;
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they draw that upon them, which God threatens as a judgement, ( Hos. 9.) a miscarrying womb. they draw that upon them, which God threatens as a judgement, (Hos. 9.) a miscarrying womb.
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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; even unto God.
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; even unto God.
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To him did Abraham address himself, Gen. 15.2. And to him did Isaac pray, when his wife was barren.
To him did Abraham address himself, Gen. 15.2. And to him did Isaac pray, when his wife was barren.
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Gen. 25. And to him did Hannah seek, and pour out her soul, 1 Sam. 1.10. Gen. 25. And to him did Hannah seek, and pour out her soul, 1 Sam. 1.10.
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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:
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 child, till God open the womb; (they must pray to God:) And again it Teaches them who have received the blessing, to whom to be thankful:
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let them not look upon their own bodies, but look up to Heaven, from whence every good comes;
let them not look upon their own bodies, but look up to Heaven, from whence every good comes;
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and say, as you heard Jacob before; these are the children which God hath given me;
and say, as you herd Jacob before; these Are the children which God hath given me;
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and as his wife Leah, who gives names to her children, that carry the acknowledgment of Gods gift unto her;
and as his wife Leah, who gives names to her children, that carry the acknowledgment of God's gift unto her;
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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,
as Eve did, who having a Son, said, I have got a man from the Lord, Gen. 4. And let me add, that as Parents acknowledge with all thankfulness the gift,
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so let them use their children as Gods gift, and to the honour of the Doner.
so let them use their children as God's gift, and to the honour of the Doner.
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The parents of Sampson were glad they should have a childe, but withall they desired, that the Angell may come again to inform them, what they shall doe to the childe, when it shall be born;
The Parents of Sampson were glad they should have a child, but withal they desired, that the Angel may come again to inform them, what they shall do to the child, when it shall be born;
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that nothing may be defective on their part, to make him an instrument of Gods glory.
that nothing may be defective on their part, to make him an Instrument of God's glory.
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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.Judges 1. And we see that as Hannah is glad of her son, and in the name she gives him, acknowledgeth God's gift, Samuel; so she dedicates him to the service of God.
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Let your care be whom God blesseth with children, to give them to the Lord, vow them to his service;
Let your care be whom God Blesses with children, to give them to the Lord, Voelli them to his service;
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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, as Timothy was with the Scripture,
and when they be capable, inlay them with the rudiments of Religion, that they may even suck it in with their milk; (as it is said of Saint Basil;) that they may be acquainted with it, as Timothy was with the Scripture,
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even from a childe; and set them too a good example for this NONLATINALPHABET, as the Greek Father speaks;
even from a child; and Set them too a good Exampl for this, as the Greek Father speaks;
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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; this domestical 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;
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your sons shall be holy plants, and your daughters as the polished corners of the temple.
your Sons shall be holy plants, and your daughters as the polished corners of the temple.
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Lastly, Not to stay too long upon this point, not onely in regard of children,
Lastly, Not to stay too long upon this point, not only in regard of children,
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but in the want of other blessings, that we stand in need of, and doe desire;
but in the want of other blessings, that we stand in need of, and do desire;
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we should observe the restraining hand of God.
we should observe the restraining hand of God.
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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 latitude of health that we would have, we must acknowledge it to be God's doing;
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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 have not the proportion of estate that will serve to maintain our charge, we must make account it is the lords Dispensation;
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if we want the inward comfort that our souls long for, we must know that it is God that restrains it,
if we want the inward Comfort that our Souls long for, we must know that it is God that restrains it,
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and hath put our sun behinde a cloud: So in regard of the publique;
and hath put our sun behind a cloud: So in regard of the public;
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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 we have not fruitful seasons, if we lack the First and latter rain, if the times be more cloudy and fuller of distraction,
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if the Gospell hath not so free a passage, we must see Gods work in all these things;
if the Gospel hath not so free a passage, we must see God's work in all these things;
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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:There is no evil in a city, which the Lord hath not done, (as the Prophet speaks:) he enlarges or restraineth himself, as he Pleases:
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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;
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;
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we would seek to him, and till he answer us, wait with patience.
we would seek to him, and till he answer us, wait with patience.
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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;
We now come to the second cause of the marriage of Abraham and Hagar; and that is Sarahs request to her husband, to go in to her maid;
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the connexion of which with the former, Saint Chrysostome makes to be such, that he may free Sarah from all blame;
the connexion of which with the former, Saint Chrysostom makes to be such, that he may free Sarah from all blame;
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that he notes NONLATINALPHABET, the sweet disposition of Sarah, and makes her speak unto her husband in this manner. that he notes, the sweet disposition of Sarah, and makes her speak unto her husband in this manner.
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NONLATINALPHABET; 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;
; Though the God of nature hath made me childless, it is not meet that thou Shouldst be deprived of the hope of issue, seeing God hath made thee the promise of Comfort, being my dear and loving husband;
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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;
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;
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and the childe shall be as dear to me, as if of my own body, because that it will make for thy comfort:
and the child shall be as dear to me, as if of my own body, Because that it will make for thy Comfort:
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Thus was she willing, saith that Father, NONLATINALPHABET, to manifest her great affection to her husband.
Thus was she willing, Says that Father,, to manifest her great affection to her husband.
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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;
Now thus in the face of it, (though, as afterwards we shall show, God willing, there was weakness and since in it) in the face of it (I say,) it carries that true respect, which the wife should have to the husband;
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to tender his contentment above her own:
to tender his contentment above her own:
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We shall see that when Iacob moveth his wives, for his return to his own country;
We shall see that when Iacob moves his wives, for his return to his own country;
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though they must needs have a great affection to their Country, and their Fathers house;
though they must needs have a great affection to their Country, and their Father's house;
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yet seeing it was their husbands pleasure, grounded upon Gods command, they willingly submit to follow him.
yet seeing it was their Husbands pleasure, grounded upon God's command, they willingly submit to follow him.
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Gen. 31. Michal did well in that, 1 Sam. 19. That she sought the safety of her husband, though with her own perill; Gen. 31. Michal did well in that, 1 Sam. 19. That she sought the safety of her husband, though with her own peril;
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for it was very doubtful how Saul her father might deal with her, for this care of her husband;
for it was very doubtful how Saul her father might deal with her, for this care of her husband;
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for in the next Chapter, he throweth a speare at Ionathan his worthy Son, for speaking in his behalfe;
for in the next Chapter, he throweth a spear At Ionathan his worthy Son, for speaking in his behalf;
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but she knew, the bonds of a wife were stronger then those of a daughter.
but she knew, the bonds of a wife were Stronger then those of a daughter.
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God laid this upon the woman, Gen. 3. that her desire should be subject to her husband:
God laid this upon the woman, Gen. 3. that her desire should be Subject to her husband:
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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;
she must prefer his will, before her own; and his contentment before her own; and Certainly Else I see not how she Answers the end of her Creation;
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which was, to be a meet help for him. Now it were much to be wished that this lesson were taken out:
which was, to be a meet help for him. Now it were much to be wished that this Lesson were taken out:
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but out of doubt, as it hath been in former times, so there is still a great defect this way.
but out of doubt, as it hath been in former times, so there is still a great defect this Way.
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The love that Lots wife bare to Sodome, was a great means of delaying of her husbands comming out of that place;
The love that Lots wife bore to Sodom, was a great means of delaying of her Husbands coming out of that place;
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she sought her own contentment, rather then his, or her own safety:
she sought her own contentment, rather then his, or her own safety:
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The reason why Moses forbare the circumcising of his second childe, was the offence that his wife took at the circumcising of the first;
The reason why Moses forbore the circumcising of his second child, was the offence that his wife took At the circumcising of the First;
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no question he had acquainted her with the danger of the omission!
no question he had acquainted her with the danger of the omission!
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but what cares she so she may content her self, to expose him to a judgment!
but what Cares she so she may content her self, to expose him to a judgement!
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And are there not too many so affected in these times, that care not, so they have their content,
And Are there not too many so affected in these times, that care not, so they have their content,
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though it be to their husbands prejudice: They must dwell where they have a minde, not where he desireth:
though it be to their Husbands prejudice: They must dwell where they have a mind, not where he Desires:
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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;
they must have these and these clothes, and these and these Jewels, though oftentimes these be the sick Feathers of a declining estate, that they Are plumed withal;
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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.
many a wife makes the husband in the latter end, fit down and complain in the words of Adam; mulier quam dedisti, the woman whom thou Gavest me, hath deceived me.
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Let the husband be sick, they will be of those that shall do least about him;
Let the husband be sick, they will be of those that shall do least about him;
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they will not break their rest and sleep, to attend him:
they will not break their rest and sleep, to attend him:
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Let the husband stay at home, mourning for want of his society and assistance, while they take their vagaries,
Let the husband stay At home, mourning for want of his society and assistance, while they take their vagaries,
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and please themselves in their recreations:
and please themselves in their recreations:
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this is not to be a daughter of Sarah, and to do as she did, who is said to have obeyed him,
this is not to be a daughter of Sarah, and to do as she did, who is said to have obeyed him,
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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.
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.
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Thus far have we followed S. Chrysostome.
Thus Far have we followed S. Chrysostom.
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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; 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;
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Because God had restrained her from bearing, therefore Abraham must go in to her maid.
Because God had restrained her from bearing, Therefore Abraham must go in to her maid.
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If God do not answer our expectation, must we go use indirect means to supply our wants? God forbid.
If God do not answer our expectation, must we go use indirect means to supply our Wants? God forbid.
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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,
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,
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or use unjust courses? Because he wants honour, shall he contrive himself into it by lying,
or use unjust courses? Because he Wants honour, shall he contrive himself into it by lying,
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and flattering, and base supplantation? The want of things discontenteth people; and then, forsooth, because God restraineth his hand, they will furnish themselves.
and flattering, and base supplantation? The want of things discontenteth people; and then, forsooth, Because God restraineth his hand, they will furnish themselves.
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Because David is still pursued by Saul, and that God doth not put an end to his troubles;
Because David is still pursued by Saul, and that God does not put an end to his Troubles;
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shall he throw himself amongst the Philistims? 1 Sam. 27: that was a tempting of God, and a discontentment with his estate;
shall he throw himself among the philistines? 1 Sam. 27: that was a tempting of God, and a discontentment with his estate;
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and if God had not been the more merciful, it had been the next means of his confusion.
and if God had not been the more merciful, it had been the next means of his confusion.
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Because Saul is not answered of the Lord, 1 Sam. 28, neither by dreams, nor by Urim, nor by prophecie;
Because Saul is not answered of the Lord, 1 Sam. 28, neither by dreams, nor by Urim, nor by prophecy;
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shall he seek out for a woman that hath a familiar spirit, and enquire of her? For the Use of it:
shall he seek out for a woman that hath a familiar Spirit, and inquire of her? For the Use of it:
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Let us take heed of this:
Let us take heed of this:
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If we suffer want in our estate, let us not use unlawful means to better it:
If we suffer want in our estate, let us not use unlawful means to better it:
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As Abraham would not be enriched by the King of Sodom, so much as a shoe-satchet;
As Abraham would not be enriched by the King of Sodom, so much as a shoe-satchet;
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so let us scorn to be beholding to the ways of fraud, for increasing our means.
so let us scorn to be beholding to the ways of fraud, for increasing our means.
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There is no comparison between NONLATINALPHABET and NONLATINALPHABET, (saith Peleusiota: ) between Poverty and Impiety:
There is no comparison between and, (Says Peleusiot:) between Poverty and Impiety:
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better be poor to a Proverb, as Job was, then that it should be said, Satan hath made us rich.
better be poor to a Proverb, as Job was, then that it should be said, Satan hath made us rich.
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Want we meat, (though, I confess, that is a great exigent) yet let us not steal, to satisfie hunger.
Want we meat, (though, I confess, that is a great exigent) yet let us not steal, to satisfy hunger.
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Our Lord, though he was an hungred, would not hearken to Satan, to make bread of stones;
Our Lord, though he was an hungered, would not harken to Satan, to make bred of stones;
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neither would he fall down and worship him, to gain the whole world.
neither would he fallen down and worship him, to gain the Whole world.
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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.
Have we lost our goods, or Are we in great want of health? Shall we run to Wizards and Wise men, (as they falsely call them) to be helped? or use Spirits and Incantations? O no! This is to cast out the Devil by Beelzebub; when God hath wounded us, to make Satan our Physician.
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Are we in terrour of conscience, and shall we betake our selves to drinking, and swilling,
are we in terror of conscience, and shall we betake our selves to drinking, and swilling,
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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,
and unlawful Kinds 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 hight Fever, which makes the broiling drought,
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after a while, the greater?
After a while, the greater?
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Why, (but will some say) what would you have us do, when comfort and ease bloweth from no corner?
Why, (but will Some say) what would you have us do, when Comfort and ease blows from no corner?
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I answer, Be dumb before the shearers, and still wait upon God, and remember that power and soveraignty that he hath over us;
I answer, Be dumb before the shearers, and still wait upon God, and Remember that power and sovereignty that he hath over us;
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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?
how all things that he gives us, he gives them, and Takes them from us: and taking but his own, must he loose a friend of us?
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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.)
Secondly, It may be God Keepeth us under the Hates, for our future good, and to do us good in the later end, (as Moses Says.)
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Thirdly, Let us know, that all the means that we can use, without God, may soon prove unavailable;
Thirdly, Let us know, that all the means that we can use, without God, may soon prove unavailable;
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nay not onely so, but pernitious; & both increase our sin & condemnation.
nay not only so, but pernicious; & both increase our since & condemnation.
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I say, finally, let us use no unlawful means, but wait the issue that he will give to our temptation.
I say, finally, let us use no unlawful means, but wait the issue that he will give to our temptation.
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Again, observe here how quick ones wit is, to the invention of that which is evil.
Again, observe Here how quick ones wit is, to the invention of that which is evil.
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Sarah hath in a readiness, that if God fail her, she knoweth presently what to do:Sarah hath in a readiness, that if God fail her, she Knoweth presently what to do:
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NONLATINALPHABET, (saith Gregory Nazianzen ▪ ) evil is ever at hand;
, (Says Gregory Nazianzen ▪) evil is ever At hand;
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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, it requires 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,
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but a fearful invention, Gen. 19. to make their father drunk, and to make use of him in that intemperance. Rachel hath no children; she hath a present invention:
but a fearful invention, Gen. 19. to make their father drunk, and to make use of him in that intemperance. Rachel hath no children; she hath a present invention:
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she saith to her husband, Behold my maid Bilhah, go in to her, Gen. 30. 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.
she Says to her husband, Behold my maid Bilhah, go in to her, Gen. 30. When the steward is like to be discharged, Lycia 16.4, his wit quickly serves him what to do, that when he shall be cast out, he may find favour among the debtors.
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Were we as nimble at that which is good, how happie a thing were it!
Were we as nimble At that which is good, how happy a thing were it!
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But there we are dullards, and to seek, and our wit serveth us not to light upon it:
But there we Are dullards, and to seek, and our wit serves us not to Light upon it:
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It is true of us, which the Prophet speaks, Jerem. 4. They are wise to do evil,
It is true of us, which the Prophet speaks, Jeremiah 4. They Are wise to do evil,
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but to do good they have no knowledge. but to do good they have no knowledge.
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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?
Why, (but may Some man say) why does 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?
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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.
It may be Thought that she was persuaded of her Servants Obedience in this kind; and she might presume upon that command that she had over her, being her servant.
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Instruments shall not be wanting, if evil acts be to be done. Instruments shall not be wanting, if evil acts be to be done.
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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,
I confess it is a gross abuse of that dominion that God hath given to Masters and mistress's over Servants, to engage them into since,
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and make them serve them in base ways; to make them panders or bauds to their lust;
and make them serve them in base ways; to make them panders or bawds to their lust;
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to make them oppressors of their tenants; to make them lye, and swear, and forswear, in their behalf;
to make them Oppressors's of their tenants; to make them lie, and swear, and forswear, in their behalf;
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to make them executioners of their unjust revenge.
to make them executioners of their unjust revenge.
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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:
And it is no less fearful on the other side, when Servants loose all sense of conscience towards God, to show their Obedience towards their Masters:
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for they are tied onely to obey in Domino, in the Lord;
for they Are tied only to obey in Domino, in the Lord;
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so to serve their earthly masters, as they may answer it to their Master in heaven. And therefore for the Application: Let them look to it;
so to serve their earthly Masters, as they may answer it to their Master in heaven. And Therefore for the Application: Let them look to it;
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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.
let them obey no further then God's Word will license them. Pharaoh is full in his charge to the midwives; but they obey him not.
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Saul biddeth his guard fall upon the Priests that wore the linen Ephod; but they do it not:Saul bids his guard fallen upon the Priests that wore the linen Ephod; but they do it not:
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it is true, that Doeg did it; and Absalons servants slay Amnon, because their master bids them.
it is true, that Doeg did it; and Absalons Servants slay Amnon, Because their master bids them.
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But that great Tribunal, before which these facts must be answered, will not admit of this plea, I did as I was commanded.
But that great Tribunal, before which these facts must be answered, will not admit of this plea, I did as I was commanded.
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I told you the last day, the Apostle flatly prohibiteth being servants unto men; that is, serving them in sinful courses,
I told you the last day, the Apostle flatly prohibiteth being Servants unto men; that is, serving them in sinful courses,
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and being subservient unto them in their lusts.
and being subservient unto them in their Lustiest.
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Art thou a Governour? Do not require any thing of thy servant that is unlawful:
Art thou a Governor? Do not require any thing of thy servant that is unlawful:
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for thou drawest a great sin upon thy score, and a wo upon thine head, because by thee the offence cometh.
for thou drawest a great since upon thy score, and a woe upon thine head, Because by thee the offence comes.
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Art thou a servant, and an unlawful thing is enjoyned thee? Remember Saint Peters rule;
Art thou a servant, and an unlawful thing is enjoined thee? remember Saint Peter's Rule;
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It is more fit to obey God then man: It is more fit to obey God then man:
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Thy master cannot secure himself from vengeance, and how can he help thee? And do not tell me,
Thy master cannot secure himself from vengeance, and how can he help thee? And do not tell me,
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If thou wilt not do it, another will: thou oughtest to be most sollicitous for thine own soul:
If thou wilt not do it, Another will: thou Ought to be most solicitous for thine own soul:
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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: Be of the mind of that holy man, Let Others choose what God they will serve, but thou wilt serve the Lord thy God. Further:
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There is an Expositor upon my Text, that observeth the modesty of the phrase here used; Go in unto my maid.
There is an Expositor upon my Text, that observeth the modesty of the phrase Here used; Go in unto my maid.
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I will go in unto my wife, saith Samson, Judg. 15. and David is said to have gone in unto Bachsheba. And so, Isai. 8. He went unto the Prophetess, and she conceived.
I will go in unto my wife, Says samson, Judges 15. and David is said to have gone in unto Bachsheba. And so, Isaiah 8. He went unto the Prophetess, and she conceived.
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Amos 2. A man and his father go in unto the same maid. Amos 2. A man and his father go in unto the same maid.
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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. It is said, Adam knew Eve, Gen. 4. So when the Spirit speaks of the privy and unseemly part, it calls it our nakedness, Gen. 9.22. and the Flesh, Gen. 17.13. and our shame, Isaiah 47.3.
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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.
And speaking of the necessary evacuation of the body, he calls it a sitting down, and a covering of the feet, Judges 3.24. and so 1 Sam. 24.3. The Spirit of God is a pure Spirit, and cannot endure filthiness.
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On the other side, Satan is called the unclean spirit, Matth. 12.43. that delighteth in filthiness:
On the other side, Satan is called the unclean Spirit, Matthew 12.43. that delights in filthiness:
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and as the serpent feeds upon the dust; so Satan NONLATINALPHABET, (saith Clemens; ) He feedeth upon obscenity and corruption.
and as the serpent feeds upon the dust; so Satan, (Says Clemens;) He feeds upon obscenity and corruption.
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Now for the Use of this: How should it teach us to abhor all filthiness!
Now for the Use of this: How should it teach us to abhor all filthiness!
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yea, that it should not be once named among us, as becometh Saints, Eph. 5. as he which hath called us is holy;
yea, that it should not be once nam among us, as Becometh Saints, Ephesians 5. as he which hath called us is holy;
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so should we be holy in all manner of conversation, 1 Pet. 1.15. Our thoughts should be clean.
so should we be holy in all manner of Conversation, 1 Pet. 1.15. Our thoughts should be clean.
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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: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:
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the unclean roving thoughts of men, are sins before God. 2. Our looks and aspects should be free from filthiness:
the unclean roving thoughts of men, Are Sins before God. 2. Our looks and aspects should be free from filthiness:
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for the Apostle speaketh of eyes full of adultery, 2 Pet. 2. 3. Our apparel should be modest. 1 Tim. 2.9. 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.
for the Apostle speaks of eyes full of adultery, 2 Pet. 2. 3. Our apparel should be modest. 1 Tim. 2.9. Let women adorn themselves in modest apparel, with shamefacedness and sobriety. And that woman, Curae 7.10. is said to have the attire of an harlot.
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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?
4. There should be modesty in our speech. Col. 4.6. Let your speech be always with grace, seasoned with salt: and, Ephesians 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?
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First, our tongue is our glory, so called more then once by David in the Psalms:
First, our tongue is our glory, so called more then once by David in the Psalms:
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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.
and it is that member, above all, that is given us to Glorify God withal: and David Says, he will praise God with the best member that he hath.
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Secondly, there is great force in broad and unclean speech, to corrupt the heart, and set it on fire with filthy lust.
Secondly, there is great force in broad and unclean speech, to corrupt the heart, and Set it on fire with filthy lust.
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Be not deceived, (saith the Apostle) evil words corrupt good manners, 1 Cor. 15. and therefore they be called NONLATINALPHABET; Be not deceived, (Says the Apostle) evil words corrupt good manners, 1 Cor. 15. and Therefore they be called;
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that is, rotten communication, Eph. 4.29. because they are apt to corrupt and putrifie those that hear them.
that is, rotten communication, Ephesians 4.29. Because they Are apt to corrupt and putrify those that hear them.
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The Naturalist telleth of one creature that conceiveth by the ear;
The Naturalist Telleth of one creature that conceiveth by the ear;
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and so it falleth out, that by the ear wickedness is conceived, and the soul tainted.
and so it falls out, that by the ear wickedness is conceived, and the soul tainted.
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I would this were well remembred:
I would this were well remembered:
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for we may say as Isaiah, we dwell in the midst of a people of unclean lips.
for we may say as Isaiah, we dwell in the midst of a people of unclean lips.
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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;
People speak most filthily, so that they Are a burden to any civil ear: and they will call for songs, that Are full of nothing but ribaldry;
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which is all one, as if they spoke them themselves:
which is all one, as if they spoke them themselves:
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and what will they say for themselves? Though they speak thus, yet they meane no hurt;
and what will they say for themselves? Though they speak thus, yet they mean no hurt;
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their hearts are as good as the best;
their hearts Are as good as the best;
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but this not possible, for those things which proceed out of the mouth, come from the heart, and defile the man. Mat. 15. and Mat. 12.34. Out of the abundance of the heart, the mouth speaketh:
but this not possible, for those things which proceed out of the Mouth, come from the heart, and defile the man. Mathew 15. and Mathew 12.34. Out of the abundance of the heart, the Mouth speaks:
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Is the fountain sweet, that sendeth forth stinking water? Secondly, They say they speak but in mirth:
Is the fountain sweet, that sends forth stinking water? Secondly, They say they speak but in mirth:
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but I say, this is a fig-leafe too narrow to cover that nakedness;
but I say, this is a Fig leaf too narrow to cover that nakedness;
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for cannot man be merry without offending God? Foolish talking and jesting are not convenient (saith the Apostle: ) Eph. 5. and is it to be matter of merriment that grieveth the holy Spirit of God? Eph. 4.30. Thirdly, say they;
for cannot man be merry without offending God? Foolish talking and jesting Are not convenient (Says the Apostle:) Ephesians 5. and is it to be matter of merriment that Grieveth the holy Spirit of God? Ephesians 4.30. Thirdly, say they;
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if we speak a little idlely and vainly, and do no worse, is is no great matter:
if we speak a little idly and vainly, and do no Worse, is is no great matter:
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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.
No? when the Apostle had spoken of such language: Ephesians 5.6. Let no man deceive you (Says he;) for such things, among Others, comes the wrath of God upon the children of disobedience.
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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; And what Says our Saviour? Math. 12. Of every idle word that man shall speak, etc. Et si de otioso, Quid de pernicioso? If every idle word;
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how much more every evill one, (according to its several qualifications) to be accounted for;
how much more every evil one, (according to its several qualifications) to be accounted for;
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at the day of judgment?
At the day of judgement?
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Lastly, to shut up for this time, consider who it is that moveth and adviseth this: Lastly, to shut up for this time, Consider who it is that moves and adviseth this:
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and then see, that temptations may lie in those, that are neerest to us. The servant tempteth the master;
and then see, that temptations may lie in those, that Are nearest to us. The servant tempts the master;
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as we see in Peter, disswading Christ from his passion:
as we see in Peter, dissuading christ from his passion:
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insomuch that he saith unto him, Come behinde me Satan; thou art an offence unto me:
insomuch that he Says unto him, Come behind me Satan; thou art an offence unto me:
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The master tempteth the servant, and perswadeth him to ill; as we see in in the examples of the last point save one:
The master tempts the servant, and Persuadeth him to ill; as we see in in the Examples of the last point save one:
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And in David, perswading his servant to fetch him Bathshebah: One friend perswadeth an other, and tempteth him to evill:
And in David, persuading his servant to fetch him Bathsheba: One friend Persuadeth an other, and tempts him to evil:
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the Lord supposeth, Deut. 13. That a friend, that is as is own soul, may entice to Idolatry.
the Lord Supposeth, Deuteronomy 13. That a friend, that is as is own soul, may entice to Idolatry.
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The mother may tempt the daughter, as we see in Herodias; that putteth on her daughter, to ask John Baptists head in a platter:
The mother may tempt the daughter, as we see in Herodias; that putteth on her daughter, to ask John Baptists head in a platter:
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And so the daughter the mother;
And so the daughter the mother;
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as it is likewise supposed in that place of Deuteronomy. The husband may tempt the wife;
as it is likewise supposed in that place of Deuteronomy. The husband may tempt the wife;
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as we see in Ananias, that worketh Sapphira to tell the same lie he had told.
as we see in Ananias, that works Sapphira to tell the same lie he had told.
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Acts. 5. And the wife the husband:Acts. 5. And the wife the husband:
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who tempted Adam to eate the forbidden fruite, but his wife? who tempted Solomon to Idolatry,
who tempted Adam to eat the forbidden fruit, but his wife? who tempted Solomon to Idolatry,
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but his wives? who provoked Ahab to sin so desparately, but his wife Jezabel? who tempted Job, to curse God and die;
but his wives? who provoked Ahab to sin so desperately, but his wife Jezebel? who tempted Job, to curse God and die;
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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:
and upbraided him with his constancy in his uprightness, but his wife? who was relicta in tentationem, Says Saint Ambrose? when the Devil had striped him of all, he left him her, to be a snare unto him:
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The Historian telleth of Agripina; that she mingled the poyson for her husband, in that meat which he loved best;
The Historian Telleth of Agrippina; that she mingled the poison for her husband, in that meat which he loved best;
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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.
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.
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Now for that Use which concerneth the susteiners of such temptations, I shall sp••• of it,
Now for that Use which concerns the susteiners of such temptations, I shall sp••• of it,
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when I come to speak of Abrahams yielding to this motion of his wife: in the meane time, this application shall serve:
when I come to speak of Abrahams yielding to this motion of his wife: in the mean time, this application shall serve:
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That we have our eyes in our heads, as the wise man speaks; That we have our eyes in our Heads, as the wise man speaks;
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that we be very vigilant and circumspect, for there may lie a snare where we least suspect danger;
that we be very vigilant and circumspect, for there may lie a snare where we least suspect danger;
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and danger may grow from the corner where we least dreamed of it;
and danger may grow from the corner where we least dreamed of it;
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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.
who would think of any danger from a friend, a child, a father, a mother, a wife that lies in the bosom ▪ And yet even these may betray us into since.
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There was one was praying unto God, to deliver him from his enemy;
There was one was praying unto God, to deliver him from his enemy;
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an other over-hearing him, did correct him, and bid him pray that he might be delivered from his friends:
an other overhearing him, did correct him, and bid him pray that he might be Delivered from his Friends:
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for his enemies, he might easily beware of them; but they that made semblance of friendship, might soonest do a man a mischief.
for his enemies, he might Easily beware of them; but they that made semblance of friendship, might soonest do a man a mischief.
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I think they might be both corrected, and a man fittingly taught to pray to God, to deliver him from himself:
I think they might be both corrected, and a man fittingly taught to pray to God, to deliver him from himself:
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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;
for such is a men corruption, that he is the greatest enemy to himself: and as the spider works her web out of her own bowels;
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so a mans destruction is from himself, (as the Prophet speaks,) If a man had no violent hand to kill him,
so a men destruction is from himself, (as the Prophet speaks,) If a man had no violent hand to kill him,
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yet he hath that in his body that will be his bane. So in the soul;
yet he hath that in his body that will be his bane. So in the soul;
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if there were no men to tempt him, no Satan to inject evil motions into him;
if there were no men to tempt him, no Satan to inject evil motions into him;
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if he were abstracted from men, and should live in a wilderness: yet he should have enough mischief wrought by himself;
if he were abstracted from men, and should live in a Wilderness: yet he should have enough mischief wrought by himself;
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and should have reason to say with that holy man that had retired himself, that he might be free from temptation;
and should have reason to say with that holy man that had retired himself, that he might be free from temptation;
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Omnia reliqui, cor autem non reliqui; I have left all things, but not my heart, behinde me.Omnia reliqui, cor autem non reliqui; I have left all things, but not my heart, behind me.
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This heart of ours is deceitful above all things; it will ever be bubling up in untoward motions:
This heart of ours is deceitful above all things; it will ever be bubbling up in untoward motions:
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and if we cannot trust our selves, but may be drawn away by our concupiscence; we may justly fear temptation from all others.
and if we cannot trust our selves, but may be drawn away by our concupiscence; we may justly Fear temptation from all Others.
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Certainly we had need walk wisely and circumspectly, and fear wheresoever we are: and blessed is the man that so feareth always:
Certainly we had need walk wisely and circumspectly, and Fear wheresoever we Are: and blessed is the man that so fears always:
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For, Qui pavet, cavet; & qui cavet, non cadet: He that feareth, bewareth; and he that is wary, will not fall.
For, Qui pavet, cavet; & qui cavet, non cadet: He that fears, bewareth; and he that is wary, will not fallen.
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Where this fear standeth Sentinel, we are not easily made a prey to our adversaries. Preached, May 12, 1641.
Where this Fear Stands Sentinel, we Are not Easily made a prey to our Adversaries. Preached, May 12, 1641.
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THE THIRD SERMON. GEN. 16.2. It may be I may obtain children by her. And Abraham hearkned unto the voice of Sarah.
THE THIRD SERMON. GEN. 16.2. It may be I may obtain children by her. And Abraham hearkened unto the voice of Sarah.
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WE come to the third cause of the marriage of Abraham and Hagar. It was the hope that she might have a childe by her.
WE come to the third cause of the marriage of Abraham and Hagar. It was the hope that she might have a child by her.
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Why, (will some say) what was she the better, if Hagar were with childe by Abraham? Yes;
Why, (will Some say) what was she the better, if Hagar were with child by Abraham? Yes;
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she being her handmaid, or bond-woman, the childe that she should have, was reckoned as the mistresses.
she being her handmaid, or bondwoman, the child that she should have, was reckoned as the mistress's.
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When Rachel had no children, she said to her husband, Gen. 30. Behold my maid Bilhah, go in unto her,
When Rachel had no children, she said to her husband, Gen. 30. Behold my maid Bilhah, go in unto her,
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and she shall bear upon my knees: and she shall bear upon my knees:
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that is, what she shall bring forth, I will educate upon my knees, that I may also have children by her.
that is, what she shall bring forth, I will educate upon my knees, that I may also have children by her.
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And so did Leah, in the same case, give Zilpah her maid to her husband; making account, that the children she should bear, should be hers;
And so did Leah, in the same case, give Zilpah her maid to her husband; making account, that the children she should bear, should be hers;
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she would adopt them for her own. Now here both Pareus and Musculus do observe, how free Sarah was from jealousie:
she would adopt them for her own. Now Here both Pareus and Musculus do observe, how free Sarah was from jealousy:
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she feared him not, that he should lay siege to the chastity of her maid: for here she offereth her to him.
she feared him not, that he should lay siege to the chastity of her maid: for Here she Offereth her to him.
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A rare and a strange thing, as Saint Chrysostom noteth upon this place, that a wife should NONLATINALPHABET:
A rare and a strange thing, as Saint Chrysostom notes upon this place, that a wife should:
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That a wife should do thus, and advise her husband thus, and give such liberty of her bed to her maid.
That a wife should do thus, and Advice her husband thus, and give such liberty of her Bed to her maid.
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Now, though we cannot justifie her in this fact;
Now, though we cannot justify her in this fact;
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yet we cannot but commend her, with the former expressions, that she was free from jealousie.
yet we cannot but commend her, with the former expressions, that she was free from jealousy.
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Zelotypia (according to the School-men) est vehemens motus amantis in rem amaram, ut non patiatur consortium in re amata: Zelotypia (according to the Schoolmen) est Violent motus Amantis in remembering amaram, ut non patiatur consortium in re Amata:
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Jealousie is a vehement passion or affection of the minde towards a beloved object, not suffering any rival or co-partnership in the thing affected.
Jealousy is a vehement passion or affection of the mind towards a Beloved Object, not suffering any rival or copartnership in the thing affected.
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Jealousie, in it self simply, is not reprovable: God himself is said to be a jealous God, in the second Commandment:
Jealousy, in it self simply, is not reprovable: God himself is said to be a jealous God, in the second Commandment:
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and Saint Paul saith to the Corinthians, 2 Cor. 11. that he was jealous over them with a godly jealousie. and Saint Paul Says to the Corinthians, 2 Cor. 11. that he was jealous over them with a godly jealousy.
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And who can blame him that loveth his wife heartily, if he be fearful of any that would share with him? But the jealousie that is reprovable, is,
And who can blame him that loves his wife heartily, if he be fearful of any that would share with him? But the jealousy that is reprovable, is,
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when husbands or wives, upon light and slight grounds, (nay, oftentimes, upon no grounds,
when Husbands or wives, upon Light and slight grounds, (nay, oftentimes, upon no grounds,
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but their own conceits and apprehensions, grow suspitious of each other, and so make their condition uncomfortable:
but their own conceits and apprehensions, grow suspicious of each other, and so make their condition uncomfortable:
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for the most ingenious malice could never invent such a torment as this. They that are vexed with this ill spirit, can take no delight in any thing:
for the most ingenious malice could never invent such a torment as this. They that Are vexed with this ill Spirit, can take no delight in any thing:
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sometimes they grow mad and desperate; but too too often fall upon revenge, and even wound the innocent.
sometime they grow mad and desperate; but too too often fallen upon revenge, and even wound the innocent.
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Tully telleth how Thebe, the wife of Alexander Pheraius, slew her husband, because she suspected him of incontinency. Tully Telleth how Thebe, the wife of Alexander Pheraius, slew her husband, Because she suspected him of incontinency.
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And Zonares tells how Eudoxia, a worthy woman, and wife to Theodosius the younger, having received of the Emperour her husband an apple of an incredible bigness, she gave it to Paulinus, a learned man Paulinus not knowing from whom the Empress had received it, giveth it,
And Zonares tells how Eudoxia, a worthy woman, and wife to Theodosius the younger, having received of the Emperor her husband an apple of an incredible bigness, she gave it to Paulinus, a learned man Paulinus not knowing from whom the Empress had received it, gives it,
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as a rare gift, to the Emperour.
as a rare gift, to the Emperor.
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Hereupon, the Emperour sendeth for his wife, and asketh her what she had done with the apple.
Hereupon, the Emperor sends for his wife, and asks her what she had done with the apple.
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She (because he did so earnestly enquire after it) fearing, that if she had said she had given it away, he would have been displeased, answered, that she had eaten it.
She (Because he did so earnestly inquire After it) fearing, that if she had said she had given it away, he would have been displeased, answered, that she had eaten it.
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He urging her to tell the truth, she swore she had eaten it. Whereupon, the jealous Emperour slew innocent Paulinus, and hated his wife:
He urging her to tell the truth, she swore she had eaten it. Whereupon, the jealous Emperor slew innocent Paulinus, and hated his wife:
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his jealousie was stirred, and he broke out into this unreasonable revenge.
his jealousy was stirred, and he broke out into this unreasonable revenge.
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This is that which Solomon saith, Prov. 6.34, 35. Jealousie is the rage of a man;
This is that which Solomon Says, Curae 6.34, 35. Jealousy is the rage of a man;
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therefore he will not spare in the day of vengeance:
Therefore he will not spare in the day of vengeance:
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he will not regard any ransom, neither will he rest content, though thou givest many gifts. he will not regard any ransom, neither will he rest content, though thou givest many Gifts.
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And some have made Jealousie to be a compound of Love, Fear, and Anger: a man loveth, and therefore he fears partnership;
And Some have made Jealousy to be a compound of Love, fear, and Anger: a man loves, and Therefore he fears partnership;
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and therefore is enraged, even out of the suspition of it:
and Therefore is enraged, even out of the suspicion of it:
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if he dare not revenge, he pineth away, and eateth up his heart in a secret discontentment. For the Use of this:
if he Dare not revenge, he pines away, and Eateth up his heart in a secret discontentment. For the Use of this:
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First, let it teach man and wife to take heed of giving way to idle and vagabond phancies and suspitions;
First, let it teach man and wife to take heed of giving Way to idle and vagabond fancies and suspicions;
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not to think, because they are fair, they are like to be false; or to judge an affable and chearful carriage, to be an ensigne of lewdness;
not to think, Because they Are fair, they Are like to be false; or to judge an affable and cheerful carriage, to be an ensign of Lewdness;
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or every look cast upon another, to be a broker for lust; or to be in company of such a one, unless they are dishonest: This is rash judgement;
or every look cast upon Another, to be a broker for lust; or to be in company of such a one, unless they Are dishonest: This is rash judgement;
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nay, this is not judicium, but vitium; this is not judgement, but vice, and passion;
nay, this is not judicium, but Vitium; this is not judgement, but vice, and passion;
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contrary to true love, that, as the Apostle saith, hopeth all things, believeth all things, and is ready to interpret doubtful things to the best:
contrary to true love, that, as the Apostle Says, Hopes all things, Believeth all things, and is ready to interpret doubtful things to the best:
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this is to wrong thy yoke-fellow; and Satan purposely casteth in, and fomenteth such suspitions, meerly to sowre this sweet condition:
this is to wrong thy yokefellow; and Satan purposely Cast in, and fomenteth such suspicions, merely to sour this sweet condition:
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and this is to make way for thine own torment:
and this is to make Way for thine own torment:
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this is not tollere crucem, to take up thy cross, when it is laid upon thee;
this is not tollere crucem, to take up thy cross, when it is laid upon thee;
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but creare crucem, to make a cross, and to lay it upon thy self. But now in the second place, it should teach man and wife so to walk,
but Create crucem, to make a cross, and to lay it upon thy self. But now in the second place, it should teach man and wife so to walk,
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as that they give not to each other occasion, whereby this ill spirit may be raised in them:
as that they give not to each other occasion, whereby this ill Spirit may be raised in them:
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for it cannot be denied, but some are too free and prodigal of themselves in this kinde, sometimes in their speeches, sometimes in their gestures, sometimes in their too frequent conversing with others,
for it cannot be denied, but Some Are too free and prodigal of themselves in this kind, sometime in their Speeches, sometime in their gestures, sometime in their too frequent conversing with Others,
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and seeming to take delight in their company, that they stir up a suspition:
and seeming to take delight in their company, that they stir up a suspicion:
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and because they are conscious to themselves (perhaps) of their own honesty and loyalty, they think they offend not in this.
and Because they Are conscious to themselves (perhaps) of their own honesty and loyalty, they think they offend not in this.
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But as Caesar said of a wife, so I say both of man and wife; They must not onely be free from act, but even from the suspition of evil:
But as Caesar said of a wife, so I say both of man and wife; They must not only be free from act, but even from the suspicion of evil:
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and the Apostle wisheth them to abstain from all appearance of evil;
and the Apostle wishes them to abstain from all appearance of evil;
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which if they do not, they sin against God, sin against their neighbour, in giving him occasion to judge uncharitably;
which if they do not, they sin against God, since against their neighbour, in giving him occasion to judge uncharitably;
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sin against the married estate, by which they are bound to study each others contentment, and not willingly to do the least thing that may distaste each other.
since against the married estate, by which they Are bound to study each Others contentment, and not willingly to do the least thing that may distaste each other.
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Saint Jerome bringeth in one saying, Sufficit mihi conscientia ••a, ego habeo Deum judicem conscientia: My conscience cleareth me sufficiently, and I have God the judge of my conscience. Saint Jerome brings in one saying, Sufficit mihi conscientia ••a, ego habeo God Judicem conscientia: My conscience cleareth me sufficiently, and I have God the judge of my conscience.
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But, saith he, A•di Apostolum dicentem; Hear what the Apostle saith;
But, Says he, A•di Apostolum dicentem; Hear what the Apostle Says;
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Provide things honest, not onely in the sight of God, but in the sight of men. Conscientia Deo, fama proximo: Provide things honest, not only in the sighed of God, but in the sighed of men. Conscientia God, fama proximo:
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Thy conscience lieth open unto God, thy credit to thy neighbour:
Thy conscience lies open unto God, thy credit to thy neighbour:
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which ointment if a man and woman shall not keep, as free as they can, from the least flye, they fulfil not Gods commandment. To go on.
which ointment if a man and woman shall not keep, as free as they can, from the least fly, they fulfil not God's Commandment. To go on.
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If I may obtain children by her. If I may obtain children by her.
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Here the Fathers and Expositors do acquit her of lust, and take knowledge of her desire onely to have a childe;
Here the Father's and Expositors do acquit her of lust, and take knowledge of her desire only to have a child;
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and that not onely for the contentment of her husband, but that the world might be made happie:
and that not only for the contentment of her husband, but that the world might be made happy:
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for God had promised a blessing to the world in Abrahams seed. I do easily condescend unto them, that she had no unclean purpose;
for God had promised a blessing to the world in Abrahams seed. I do Easily condescend unto them, that she had no unclean purpose;
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nay I willingly, with Saint Augustine, excuse both her and her husband, in that particular: Ab uxore causâ prolis ancilla marito traditur, à marito causâ prolis accipitur; nay I willingly, with Saint Augustine, excuse both her and her husband, in that particular: Ab uxore causâ prolis ancilla marito traditur, à marito causâ prolis accipitur;
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ab utroque non culpae luxus, sed naturae fructus requiritur: For issue sake, the wife here giveth her handmaid;ab utroque non Culpae luxus, sed naturae fructus requiritur: For issue sake, the wife Here gives her handmaid;
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and for the same cause Abraham taketh her; by both of them, the fruit of the womb, and not the pleasure, is desired.
and for the same cause Abraham Takes her; by both of them, the fruit of the womb, and not the pleasure, is desired.
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But yet to justifie her or him in this action, which the Fathers endeavour, I cannot:
But yet to justify her or him in this actium, which the Father's endeavour, I cannot:
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For, How good soever the intention be, it will not justifie a bad action.
For, How good soever the intention be, it will not justify a bad actium.
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We know the peremptory rule of the Apostle, that evil must not be done, that good may come of it, Rom. 3. When Lot prostituted his daughters, he intended good in it;
We know the peremptory Rule of the Apostle, that evil must not be done, that good may come of it, Rom. 3. When Lot prostituted his daughters, he intended good in it;
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and that was, The preservation of the laws of hospitality, and the security of his guests:
and that was, The preservation of the laws of hospitality, and the security of his guests:
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but he cannot be justified in it, because the thing which he did, was simply unlawful in it self.
but he cannot be justified in it, Because the thing which he did, was simply unlawful in it self.
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I know what is said, that, Of two evils, he did chuse the less:
I know what is said, that, Of two evils, he did choose the less:
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he desired that they should coire secundùm naturam; (seeing their wicked resolution) that they should keep the course of nature, rather then, è contra, at once to violate nature and hospitality.
he desired that they should coire secundùm naturam; (seeing their wicked resolution) that they should keep the course of nature, rather then, è contra, At once to violate nature and hospitality.
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But this will not serve the turn:
But this will not serve the turn:
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for though in evils that be poena, evils of punishment, a man may chuse the less;
for though in evils that be poena, evils of punishment, a man may choose the less;
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ubi homo inermis invenitur, (saith Saint Gregory; ) as, when a man unarmed is surprised by his desperate enemy, it is lawful to leap down some opportunity of escape: ubi homo inermis Invenitur, (Says Faint Gregory;) as, when a man unarmed is surprised by his desperate enemy, it is lawful to leap down Some opportunity of escape:
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yet in those which be culpae, those evils of sin, neither is to be chosen: And therefore they speak more truly and safely, that make it an infirmity in him,
yet in those which be Culpae, those evils of since, neither is to be chosen: And Therefore they speak more truly and safely, that make it an infirmity in him,
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and cast onely this cloke over it;
and cast only this cloak over it;
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that he did it animo perturbato, out of a troubled minde, suddenly, and not being well advised.
that he did it animo perturbato, out of a troubled mind, suddenly, and not being well advised.
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The midwives of Egypt could not preserve the males alive, but by inventing some cleanly shift, whereby to delude Pharaoh; and therefore they resolve upon a lye.
The midwives of Egypt could not preserve the males alive, but by inventing Some cleanly shift, whereby to delude Pharaoh; and Therefore they resolve upon a lie.
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But certainly they did evil, that good might come of it, and therefore worthy of censure.
But Certainly they did evil, that good might come of it, and Therefore worthy of censure.
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And though it be said, that God built them houses, Exod. 1. yet Saint Augustine will tell us, Remunerata est benignitas mentis, non iniquitas mentientis: that God did there recompence the tenderness of their minde, not the iniquity of their lye.
And though it be said, that God built them houses, Exod 1. yet Saint Augustine will tell us, Remunerata est benignitas mentis, non iniquitas Mentientis: that God did there recompense the tenderness of their mind, not the iniquity of their lie.
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Saul pretended a good end, in sparing the fat things of the Amalekites, that therewith he might sacrifice to the Lord, 1 Sam. 15. but that would not excuse him;Saul pretended a good end, in sparing the fat things of the Amalekites, that therewith he might sacrifice to the Lord, 1 Sam. 15. but that would not excuse him;
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for he flatly transgressed Gods commandment. Uzzah intended the safety of Gods Ark; he stretched out his hand, to stay it from falling: for he flatly transgressed God's Commandment. Uzzah intended the safety of God's Ark; he stretched out his hand, to stay it from falling:
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but God interpreted this, presumption, and accordingly punished it:
but God interpreted this, presumption, and accordingly punished it:
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for it belonged not to him, so much as to touch the Ark, 2 Sam. 6. Doubtless Saint Peter meant no harm,
for it belonged not to him, so much as to touch the Ark, 2 Sam. 6. Doubtless Saint Peter meant no harm,
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but rather good to Christ, when he took him aside, and disswaded him from his passion:
but rather good to christ, when he took him aside, and dissuaded him from his passion:
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But we see how sharply Christ rebukes him for it.
But we see how sharply christ rebukes him for it.
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Certainly no intention, not of the best end, and the greatest good, will bear a man out in the doing of that which is simply evil.
Certainly no intention, not of the best end, and the greatest good, will bear a man out in the doing of that which is simply evil.
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And the reason is, because (as the School speaks) malum non est in numero eligibilio um;
And the reason is, Because (as the School speaks) malum non est in numero eligibilio um;
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evil is not in the number of things to be made choice of;
evil is not in the number of things to be made choice of;
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and therefore neither to be chosen for its own sake, nor yet propter aliud bonum, for any other good consequent whatsoever:
and Therefore neither to be chosen for its own sake, nor yet propter Aliud bonum, for any other good consequent whatsoever:
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for, actus peccati non est ordinabilis in bonum finem: no act of sin is in its nature orderable to any good end.
for, actus peccati non est ordinabilis in bonum finem: no act of since is in its nature orderable to any good end.
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In moral actions, if, for any intended end, we make choice of such means as by the Law of God (which ought to be our rule) are ineligible, that action cannot be justified.
In moral actions, if, for any intended end, we make choice of such means as by the Law of God (which ought to be our Rule) Are ineligible, that actium cannot be justified.
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Secondly, Bonum est ex causa integra, malum ex partiali:
Secondly, Bonum est ex causa Whole, malum ex partiali:
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Any partial or particular defect, in object, end, manner, or other circumstance, is enough to make the whole action bad:
Any partial or particular defect, in Object, end, manner, or other circumstance, is enough to make the Whole actium bade:
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but to make it good, there must be an universal concurrence of all requisite conditions, in every of these respects.
but to make it good, there must be an universal concurrence of all requisite conditions, in every of these respects.
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To make the face deformed, the want of an eye or nose is enough: but to make it comely, there is required the due proportion of every part. For the Use of this:
To make the face deformed, the want of an eye or nose is enough: but to make it comely, there is required the due proportion of every part. For the Use of this:
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This point may serve us to great purpose;
This point may serve us to great purpose;
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in the Church of Rome we know, how they impose upon credulous minds, with lying miracles, in the Church of Room we know, how they impose upon credulous minds, with lying Miracles,
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and themselves have christned them, pias fraudes, i.e. holy deceits: they have counterfeited Reliques, and made large Legends;
and themselves have christened them, pias frauds, i.e. holy Deceits: they have counterfeited Relics, and made large Legends;
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they use equivocations, and they break Covenants; they plot treason, blow up Parliament houses: and all this they excuse, because their intent is the promoting of the Catholique cause:
they use equivocations, and they break Covenants; they plot treason, blow up Parliament houses: and all this they excuse, Because their intent is the promoting of the Catholic cause:
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They have forgotten, or at least will not remember, that a good intention will not justifie a bad action;
They have forgotten, or At least will not Remember, that a good intention will not justify a bad actium;
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and that evill must not be done, that good may come of it;
and that evil must not be done, that good may come of it;
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it is too common among us to tell untroths, officious lyes as we call them, to procure the benefit of them;
it is too Common among us to tell untroths, officious lies as we call them, to procure the benefit of them;
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but this cannot be justified, for Saint Augustine will tell us;
but this cannot be justified, for Saint Augustine will tell us;
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that nullo bonae causae obtutu, no pretence or intent of any good will justifie us, in doing of that which is evil;
that nullo bonae causae obtutu, no pretence or intent of any good will justify us, in doing of that which is evil;
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and he will not have one lye for the preservation of anothers chastity, of anothers life;
and he will not have one lie for the preservation of another's chastity, of another's life;
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nay ad sempirernam salutem nullus ducendus est opitu lante mendacio;
nay ad sempirernam salutem nullus ducendus est opitu lante Mendacio;
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no man is to be led unto eternal life it self, by the conduct of a lye:
no man is to be led unto Eternal life it self, by the conduct of a lie:
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the glory of God is the greatest good, and the highest end, and yet a lye may not be told for that.
the glory of God is the greatest good, and the highest end, and yet a lie may not be told for that.
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Job asketh them, Ch. 13. Will you speak wickedly for God, and talke deceitfully for him? and if not for the glory of God; Job asks them, Christ 13. Will you speak wickedly for God, and talk deceitfully for him? and if not for the glory of God;
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Certainly not for any inferior end.
Certainly not for any inferior end.
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A man scrapeth and raketh together unjustly, and purposeth to build an hospitall with that he hath so gotten;
A man scrapeth and raketh together unjustly, and Purposes to built an hospital with that he hath so got;
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he is wicked, and so he may call that pile Acheldama, for it is the monument of a bloody devotion.
he is wicked, and so he may call that pile Acheldama, for it is the monument of a bloody devotion.
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Shall a man steal leather, to make the poor shooes? Shall a man purloyn from his master,
Shall a man steal leather, to make the poor shoes? Shall a man purloin from his master,
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or the wife from the husband, to bestow it upon works of charity? Satan taketh great advantage from hence, that men can plead an intendment of good;
or the wife from the husband, to bestow it upon works of charity? Satan Takes great advantage from hence, that men can plead an intendment of good;
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for by this means, sin is not only boldly committed, but stoutly defended;
for by this means, since is not only boldly committed, but stoutly defended;
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as we see in those our Saviour speaketh of, Joh. 16. That when they kill the saints, think they do God service:
as we see in those our Saviour speaks of, John 16. That when they kill the Saints, think they do God service:
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and Saint Paul saith of himself:
and Saint Paul Says of himself:
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Acts. 26. He verily thought, that he ought to do many things, contrary to the name of Jesus of Nazareth.
Acts. 26. He verily Thought, that he ought to do many things, contrary to the name of jesus of Nazareth.
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Let us therefore alwayes remember, that good intentions do not make good actions:
Let us Therefore always Remember, that good intentions do not make good actions:
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the means must be good, as well as our meaning, if we will have our actions pleasing unto God.
the means must be good, as well as our meaning, if we will have our actions pleasing unto God.
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Further, If I may obtain children by her:
Further, If I may obtain children by her:
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It is in the Hebrew NONLATINALPHABET Si aedificer per ipsam; if I may be built by her:
It is in the Hebrew Si aedificer per ipsam; if I may be built by her:
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for NONLATINALPHABET is aedificavit, or extruxit, to build; and from thence is the Hebrew word NONLATINALPHABET filius, and NONLATINALPHABET filia, a son and a daughter:
for is aedificavit, or extruxit, to built; and from thence is the Hebrew word filius, and filia, a son and a daughter:
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and it is to be observed; because it sheweth, that children are said to build the house;
and it is to be observed; Because it shows, that children Are said to built the house;
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they keep up the name of the parents, and make them and their house known when they are dead.
they keep up the name of the Parents, and make them and their house known when they Are dead.
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Diligenter nota (saith Saint Jerom) quòd procreatio liberorum est aedificatio. Diligently nota (Says Faint Jerome) quòd procreatio liberorum est aedificatio.
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Deut. 25. God would have the next brother (the elder dying without issue,) to marry the wife,
Deuteronomy 25. God would have the next brother (the elder dying without issue,) to marry the wife,
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and raise up seed unto his brother; if he did refuse to do it, the wife was to complain to the Elders;
and raise up seed unto his brother; if he did refuse to do it, the wife was to complain to the Elders;
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and if he stood to it, to refuse it, she was to pluck off his shooe, and to spit in his face,
and if he stood to it, to refuse it, she was to pluck off his shoe, and to spit in his face,
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and to say thus shall it be done to the man that will not build up his brothers house: and to say thus shall it be done to the man that will not built up his Brother's house:
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NONLATINALPHABET. Raising up seed and building the house, are the same;
. Raising up seed and building the house, Are the same;
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so the prayer of the inhabitants of Bethlehem, in the behalf of Boaz and Ruth, chap. 4.11. That the woman that commeth into his house, may be as Rachel and Leah, which two did build the house of Jsrael;
so the prayer of the inhabitants of Bethlehem, in the behalf of Boaz and Ruth, chap. 4.11. That the woman that comes into his house, may be as Rachel and Leah, which two did built the house of Israel;
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and how did they build it? even by bearing of children to Jacob their husband:
and how did they built it? even by bearing of children to Jacob their husband:
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it is said of Absolon, that in his life time he had reared up for himself a pillar in the Kings dale;
it is said of Absalom, that in his life time he had reared up for himself a pillar in the Kings dale;
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for he said, I have no Son to keep my name in remembrance; and he called the pillar, by his own name. for he said, I have no Son to keep my name in remembrance; and he called the pillar, by his own name.
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2 Sam. 18. Because he wanted the other building, (he had no son) he would be known to posterity, by this monument. For the Use of this:
2 Sam. 18. Because he wanted the other building, (he had no son) he would be known to posterity, by this monument. For the Use of this:
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It meets with a great number in these times, who forget that children are the builders of their house;
It meets with a great number in these times, who forget that children Are the Builders of their house;
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for by their lewd wofull courses, they are the ruine of them: There is a son that causeth shame, Prov. 17.2. and a foolish son; that is, he that is ungodly, is the calamity of his father;
for by their lewd woeful courses, they Are the ruin of them: There is a son that Causes shame, Curae 17.2. and a foolish son; that is, he that is ungodly, is the calamity of his father;
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he shameth himself and his father, and his family; yea he pulleth down the house, from whence he came:
he shameth himself and his father, and his family; yea he pulls down the house, from whence he Come:
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A great man sometimes in this kingdome, whose progenitors had been careless, would be drawn with a trowel in his hand;
A great man sometime in this Kingdom, whose progenitors had been careless, would be drawn with a trowel in his hand;
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and this word out of his mouth, ad aedificandam domum antiquam: to repaire an ancient house:
and this word out of his Mouth, ad aedificandam domum antiquam: to repair an ancient house:
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but how many have we, that come of ancient houses, and by their misdemeanours, and living as the Prodigal did, NONLATINALPHABET riotously, by being scatter-goods, bring themselves to that which Solomon speaks of;
but how many have we, that come of ancient houses, and by their misdemeanours, and living as the Prodigal did, riotously, by being scattergood's, bring themselves to that which Solomon speaks of;
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in their hand is found nothing, Eccles. 5. The father did not so diligently use the rake, as they the forke; in their hand is found nothing, Eccles. 5. The father did not so diligently use the rake, as they the fork;
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as if an estate had been left them only, ad dissipandum, to be scattered; people look upon them, and call them the ruine of their house:
as if an estate had been left them only, ad dissipandum, to be scattered; people look upon them, and call them the ruin of their house:
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what have those to answer for, that suffer the light of their family to go out by their inordinate courses!
what have those to answer for, that suffer the Light of their family to go out by their inordinate courses!
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that having had good education, and great estates left, discolour from the one, and dissipate the other!
that having had good education, and great estates left, discolour from the one, and dissipate the other!
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that dishonour God, and undoe their souls; shame their progenitours, ruine their posterity!
that dishonour God, and undo their Souls; shame their progenitors, ruin their posterity!
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In the second place, let it teach children to keep up the house, as much as in them lyeth;
In the second place, let it teach children to keep up the house, as much as in them lies;
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if their parents and ancestors have been vertuous, let them tread in their steps;
if their Parents and Ancestors have been virtuous, let them tread in their steps;
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let them put them on, (as it was said of the sons of Constantine, ) NONLATINALPHABET, that they put on all the vertues of their father;
let them put them on, (as it was said of the Sons of Constantine,), that they put on all the Virtues of their father;
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and let them chiefly and wisely preserve that estate, which hath been left them; this is to keep up the house;
and let them chiefly and wisely preserve that estate, which hath been left them; this is to keep up the house;
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if they have been bad and ill husbands, let them by their course make amends, for former defects;
if they have been bad and ill Husbands, let them by their course make amends, for former defects;
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and repaire the breaches that have been made in their family:
and repair the Breaches that have been made in their family:
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how acceptable are such to God? and how gracious are they, in the eyes of all good men? who lendeth them not a good word? and spendeth not a good wish upon them, that they may go on and prosper? but I stand no longer upon this.
how acceptable Are such to God? and how gracious Are they, in the eyes of all good men? who dares them not a good word? and spendeth not a good wish upon them, that they may go on and prosper? but I stand no longer upon this.
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There might be further observed out of this clause, that she saith NONLATINALPHABET, perhaps I may obtain children;
There might be further observed out of this clause, that she Says, perhaps I may obtain children;
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so that we see, she falleth into an errour, out of hope of a future, contingent, casuall event:
so that we see, she falls into an error, out of hope of a future, contingent, casual event:
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it is no more, but perhaps, or it may be; nay the truth is, she was not built by this meanes, as she hoped;
it is no more, but perhaps, or it may be; nay the truth is, she was not built by this means, as she hoped;
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for this childe that she aymeth at, proveth afterwards a vexation unto her;
for this child that she aimeth At, Proves afterwards a vexation unto her;
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for he mocked the son of her own womb Jsaac; which doth so trouble her, that she cannot be quiet, till both he and his mother be cast out,
for he mocked the son of her own womb Isaac; which does so trouble her, that she cannot be quiet, till both he and his mother be cast out,
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as you shall finde, at the twenty first Chapter of this Book:
as you shall find, At the twenty First Chapter of this Book:
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yea and the posterity of the childe, proveth adversaries and enemies to the posterity of Jsaac: as we shall finde, Psal. 83. Among the enemies of the Jsraelites are the Hagarens and the Jsmaelites: so do peoples projects fail them, which they have laid without consulting, or asking counsel of God:
yea and the posterity of the child, Proves Adversaries and enemies to the posterity of Isaac: as we shall find, Psalm 83. Among the enemies of the Israelites Are the Hagarens and the Jsmaelites: so do peoples projects fail them, which they have laid without consulting, or asking counsel of God:
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they take up their arrow, and shoot by the marke they aymed at; nay like an ill-charg'd peice, their plots recoil upon themselves; they take up their arrow, and shoot by the mark they aimed At; nay like an ill-charged piece, their plots recoil upon themselves;
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and they finde their own counsels a snare unto them;
and they find their own Counsels a snare unto them;
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but should they succeed, what folly is it, with Sarah, to do that for the present, which is unwarrantable, upon a peradventure? an hope of Son-ship, that is only contingent and doubtfull? And yet such fools there are, too many in the world:
but should they succeed, what folly is it, with Sarah, to do that for the present, which is unwarrantable, upon a Peradventure? an hope of Sonship, that is only contingent and doubtful? And yet such Fools there Are, too many in the world:
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they take untoward courses, out of an hope to make themselves rich; and yet it is but a perhaps, whether their lives shall hold, or not:
they take untoward courses, out of an hope to make themselves rich; and yet it is but a perhaps, whither their lives shall hold, or not:
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they use vitious ways, to get honour; and yet its but perhaps, whether they shall attain unto it.
they use vicious ways, to get honour; and yet its but perhaps, whither they shall attain unto it.
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For, how many may say with that heathen, NONLATINALPHABET: I have got all things that I aimed at, and yet nothing profited: For, how many may say with that heathen,: I have god all things that I aimed At, and yet nothing profited:
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Yea, when they have thought to reap their harvest, have with Ixion embraced a cloud, in stead of Juno. How many go on in sin, to the present wounding of their souls, upon an hope that they shall have a time of repentance,
Yea, when they have Thought to reap their harvest, have with Ixion embraced a cloud, in stead of Juno. How many go on in since, to the present wounding of their Souls, upon an hope that they shall have a time of Repentance,
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and be able to recollect themselves? A perhaps onely.
and be able to recollect themselves? A perhaps only.
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And often have we known those that have cast themselves upon this perhaps, to have been taken away suddenly,
And often have we known those that have cast themselves upon this perhaps, to have been taken away suddenly,
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or to have died suddenly, without any signes of contrition for sin. Alas!
or to have died suddenly, without any Signs of contrition for since. Alas!
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do we think what shall come afterward? This is onely known to God, what a day may bring forth;
do we think what shall come afterwards? This is only known to God, what a day may bring forth;
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and therefore let us look to our ways, and that we do nothing but what we can justifie;
and Therefore let us look to our ways, and that we do nothing but what we can justify;
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and that will bear out it self.
and that will bear out it self.
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I come now to the fourth cause of the marriage of Abraham and Sarah; and that is, Abrahams yeelding to the motion of his wife:
I come now to the fourth cause of the marriage of Abraham and Sarah; and that is, Abrahams yielding to the motion of his wife:
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NONLATINALPHABET; He liked of the counsel and resolution, to follow it:
; He liked of the counsel and resolution, to follow it:
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Which howsoever the Fathers would palliate, yet we cannot but charge him with a sinful uxoriousness. Which howsoever the Father's would palliate, yet we cannot but charge him with a sinful uxoriousness.
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It should seem, he had some fresh desire, upon her speech, to be a father, though by this by-way: And again;
It should seem, he had Some fresh desire, upon her speech, to be a father, though by this byway: And again;
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his wife pretending so much care of him, and affection unto him, and study of his contentment;
his wife pretending so much care of him, and affection unto him, and study of his contentment;
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he thought, by neglecting her advice, he might displease: Et metuit contristari, (as Tostatus saith) he was loath to grieve her.
he Thought, by neglecting her Advice, he might displease: Et metuit contristari, (as Tostado Says) he was loath to grieve her.
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This (I say) was a sinful uxoriousness, such as was in Adam, that was perswaded by his wife, to eat of the forbidden fruit:
This (I say) was a sinful uxoriousness, such as was in Adam, that was persuaded by his wife, to eat of the forbidden fruit:
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and one saith, He fell not so much out of an errour of judgement, as ex sociali necessitudine, & amicabili benevolentia;
and one Says, He fell not so much out of an error of judgement, as ex sociali necessitudine, & amicabili Benevolence;
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out of the attraction of society, and friendly compliance with his partner.
out of the attraction of society, and friendly compliance with his partner.
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So it was the fault of Moses, that he would yeeld so far to his wife,
So it was the fault of Moses, that he would yield so Far to his wife,
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as to neglect the circumcising of his childe, to give her contentment. And Solomon was uxorious, in yeelding to his wives for the practice of idolatry:
as to neglect the circumcising of his child, to give her contentment. And Solomon was uxorious, in yielding to his wives for the practice of idolatry:
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the same (saith Solomon ) pay not, as he did, because he would not dalicius contristari; practised as they did,
the same (Says Solomon) pay not, as he did, Because he would not dalicius contristari; practised as they did,
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lest he should offend his concubines.
lest he should offend his concubines.
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Thus uxorious was Ahab, who was swayed by his wife, to do as she would have him, 1 Kings 21. he is said to have done evil by the instigation of Jezebel.
Thus uxorious was Ahab, who was swayed by his wife, to do as she would have him, 1 Kings 21. he is said to have done evil by the instigation of Jezebel.
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And instances are very frequent in these times, of those, both Magistrates and others, that listen so much to the counsel of wives,
And instances Are very frequent in these times, of those, both Magistrates and Others, that listen so much to the counsel of wives,
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and their pleadings, that businesses are wrong carried, and their husbands discredited, yea sometimes ruined. For the Use of this:
and their pleadings, that businesses Are wrong carried, and their Husbands discredited, yea sometime ruined. For the Use of this:
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Let husbands beware of this uxoriousness. Wherein wives advise well, let them hearken unto them:
Let Husbands beware of this uxoriousness. Wherein wives Advice well, let them harken unto them:
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as God saith to Abraham, Gen. 21. In all that Sarah hath said unto thee, hearken unto her voice.
as God Says to Abraham, Gen. 21. In all that Sarah hath said unto thee, harken unto her voice.
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And it had been well for Haman, if he had listned to that which Zeresh said to him;
And it had been well for Haman, if he had listened to that which Zeresh said to him;
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If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him. If Mordecai be of the seed of the jews, before whom thou hast begun to fallen, thou shalt not prevail against him.
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And for Pilate, if he had hearkened to the message his wife sent him: Have thou nothing to do with that just man.
And for Pilate, if he had harkened to the message his wife sent him: Have thou nothing to do with that just man.
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But when they shall advise that which is evil, we must ever take heed of hearkening to them:
But when they shall Advice that which is evil, we must ever take heed of Harkening to them:
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we must rather chuse to displease them, then God.
we must rather choose to displease them, then God.
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God giveth caution, that if the wise that lieth in a mans bosome, shall entice him to idolatry;
God gives caution, that if the wise that lies in a men bosom, shall entice him to idolatry;
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he shall not hearken unto her, Deut. 13.6.he shall not harken unto her, Deuteronomy 13.6.
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And it was a worthy disposition in David, who, when his wife reproved him for dancing before the Ark;
And it was a worthy disposition in David, who, when his wife reproved him for dancing before the Ark;
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answereth, in effect, that if it were to do again, he would do it; his edge should not be taken off by her flout;
Answers, in Effect, that if it were to do again, he would do it; his edge should not be taken off by her flout;
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yea, he would be more vile before his God, 2 Sam. 6. And it was a good Spirit in Job, when his wife moved him to that which was evil;
yea, he would be more vile before his God, 2 Sam. 6. And it was a good Spirit in Job, when his wife moved him to that which was evil;
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he rejected her, and telleth her, She speaketh like a foolish woman:
he rejected her, and Telleth her, She speaks like a foolish woman:
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and so she did indeed, that upbraided him with constant uprightness, and would have him curse God, and die.
and so she did indeed, that upbraided him with constant uprightness, and would have him curse God, and die.
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It is true, that much may be done in things indifferent, to give the wife satisfaction:
It is true, that much may be done in things indifferent, to give the wife satisfaction:
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for else there may be that in an house, which Solomon calleth a continual dropping. But in things unlawful,
for Else there may be that in an house, which Solomon calls a continual dropping. But in things unlawful,
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for an husband to yeeld to the wife, is that which offendeth God, and forfeiteth that authority which God hath given him, in regard of his wife.
for an husband to yield to the wife, is that which offends God, and forfeiteth that Authority which God hath given him, in regard of his wife.
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And let me advise wives, not to presume upon the interest they have in the affection of their husbands, to pursue upon them that which they may not lawfully do.
And let me Advice wives, not to presume upon the Interest they have in the affection of their Husbands, to pursue upon them that which they may not lawfully do.
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They are ill yoke-fellows, that would wish them to offend God, for the giving of them satisfaction:
They Are ill yoke-fellows, that would wish them to offend God, for the giving of them satisfaction:
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to slight sin against God, so they may have their will. They should be helpful, and not hurtful:
to slight since against God, so they may have their will. They should be helpful, and not hurtful:
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they should make their judgements to submit to their husbands, and no way affect that their passion should conquer his reason. Again:
they should make their Judgments to submit to their Husbands, and no Way affect that their passion should conquer his reason. Again:
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observe, how free Abraham was from the thought of any indirect course, to hasten Gods work, till this was propounded by his wife;
observe, how free Abraham was from the Thought of any indirect course, to hasten God's work, till this was propounded by his wife;
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he did patiently wait Gods leasure:
he did patiently wait God's leisure:
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And though every day he grew older, and more unlikely, in the judgement of flesh and blood, to have a childe;
And though every day he grew older, and more unlikely, in the judgement of Flesh and blood, to have a child;
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yet he gave credit to Gods promise, and in much meekness expected the accomplishment: and now, upon this suggestion of his wife, we see how he goeth in.
yet he gave credit to God's promise, and in much meekness expected the accomplishment: and now, upon this suggestion of his wife, we see how he Goes in.
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We may see How apt we are to fall, when temptation cometh. Indeed, we know not our selves, or our own strength, till then.
We may see How apt we Are to fallen, when temptation comes. Indeed, we know not our selves, or our own strength, till then.
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And therefore they are called NONLATINALPHABET, temptations: for they do NONLATINALPHABET, or NONLATINALPHABET, broach the vessel, and see what is in it: Talis quispiam, qualis in tentatione;
And Therefore they Are called, temptations: for they do, or, broach the vessel, and see what is in it: Talis quispiam, qualis in tentatione;
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for, such is every one, as he is in temptation. Abrahams danger in Egypt, Gen. 12. was a bold temptation;
for, such is every one, as he is in temptation. Abrahams danger in Egypt, Gen. 12. was a bold temptation;
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and we see there how he carrieth it. Moses, that was the sweetest spirited man in the world;
and we see there how he Carrieth it. Moses, that was the Sweetest spirited man in the world;
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yet at the waters of strife is tempted, and speaks unadvisedly. David, that was free from lust before;
yet At the waters of strife is tempted, and speaks unadvisedly. David, that was free from lust before;
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yet, upon the sight of the woman washing her self, was tempted and overcome.
yet, upon the sighed of the woman washing her self, was tempted and overcome.
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And so it was with his son Solomon; and with Hezekiah, upon the coming of the King of Babels messengers.
And so it was with his son Solomon; and with Hezekiah, upon the coming of the King of Babels messengers.
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And so it was with Peter, for all his former protestations; yet, being tempted, through the fear of losing his life, he was conquered:
And so it was with Peter, for all his former protestations; yet, being tempted, through the Fear of losing his life, he was conquered:
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And so afterward, when he halted between the Jew and the Gentile, Gal. 2.
And so afterwards, when he halted between the Jew and the Gentile, Gal. 2.
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Who findes not this? Though we can bid defiance to temptations when they are absent,
Who finds not this? Though we can bid defiance to temptations when they Are absent,
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and say, Oh, we would not be thus and thus; yet when they present themselves, we are too soon foiled by them.
and say, O, we would not be thus and thus; yet when they present themselves, we Are too soon foiled by them.
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Places and Offices have corrupted some men, that were honest before: Company hath tempted those, that came in pure:
Places and Offices have corrupted Some men, that were honest before: Company hath tempted those, that Come in pure:
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Some occasion offered for theft or lust, hath subdued a man suddenly, that never before had the like motion. For the Use:
some occasion offered for theft or lust, hath subdued a man suddenly, that never before had the like motion. For the Use:
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Let us pray then, as our Saviour biddeth us, that we enter not into temptation. Let us pray then, as our Saviour bids us, that we enter not into temptation.
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Secondly, labour we to fortifie our hearts with grace, and fear them with the fear of God;
Secondly, labour we to fortify our hearts with grace, and Fear them with the Fear of God;
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that when temptations come, we may be able to resist them. 'Tis nothing for a man to be chaste, where there is no tentation to uncleanness;
that when temptations come, we may be able to resist them. It's nothing for a man to be chaste, where there is no tentation to uncleanness;
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for a man to be temperate at a poor and lean table; to be meek and moderate, when we are not provoked:
for a man to be temperate At a poor and lean table; to be meek and moderate, when we Are not provoked:
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nothing for the servant not to steal, when his masters eye is upon him: But, when temptation cometh, then to stand upright, argueth the power of grace:
nothing for the servant not to steal, when his Masters eye is upon him: But, when temptation comes, then to stand upright, argue the power of grace:
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As we see in Joseph, sollicited by his mistress;
As we see in Joseph, solicited by his mistress;
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and David, when he had Saul in the cave, and all circumstances invited him to take revenge.
and David, when he had Saul in the cave, and all Circumstances invited him to take revenge.
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Thirdly, whensoever we are foiled by temptation, let us blame our selves; for did not we yield, we could not be overcome:
Thirdly, whensoever we Are foiled by temptation, let us blame our selves; for did not we yield, we could not be overcome:
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it is not in the power of any man or woman living; nay not of Satan himself to hurt us, if we could keep our own:
it is not in the power of any man or woman living; nay not of Satan himself to hurt us, if we could keep our own:
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Satan suadere potest, cogere non potest, (saith the Father:) non extorquet consensum, sed petit.
Satan suadere potest, cogere non potest, (Says the Father:) non extorquet consensum, sed petit.
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The devil may perswade, but he cannot compell; he doth not inforce consent, but begg it: He may NONLATINALPHABET, but not NONLATINALPHABET.
The Devil may persuade, but he cannot compel; he does not enforce consent, but beg it: He may, but not.
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i.e. He may seduce, but he cannot necessitate us: Sarahs temptation had been frustrate, if Abraham had not yielded;i.e. He may seduce, but he cannot necessitate us: Sarahs temptation had been frustrate, if Abraham had not yielded;
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and therefore let us lay the blame, where it should lye; challenge not God, nor men, nor Satan, but our own deceitful hearts;
and Therefore let us lay the blame, where it should lie; challenge not God, nor men, nor Satan, but our own deceitful hearts;
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for every man (saith the Apostle) when he is tempted, is drawn away by his own concupiscence.
for every man (Says the Apostle) when he is tempted, is drawn away by his own concupiscence.
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Lastly, Observe here, that though Abraham had before been tempted, and stood it out manfully; yet here he yieldeth and gives in:
Lastly, Observe Here, that though Abraham had before been tempted, and stood it out manfully; yet Here he yieldeth and gives in:
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when he was called out of his own country, you may well think he suffered a shrewd assault, to leave his dwelling, his friends and kindred,
when he was called out of his own country, you may well think he suffered a shrewd assault, to leave his Dwelling, his Friends and kindred,
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and all his accommodations, and yet he overcame those difficulties; afterwards when dissention was between his and Lots herdmen;
and all his accommodations, and yet he overcame those difficulties; afterwards when dissension was between his and Lots Herdsmen;
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and no question, he was tempted to stand upon his seniority and precedency; he had been the maker of his nephew under God;
and no question, he was tempted to stand upon his seniority and precedency; he had been the maker of his nephew under God;
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and therefore why should not he submit to his conditions;
and Therefore why should not he submit to his conditions;
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and yet for peace sake, he conquereth himself so far, as to yield of his own right,
and yet for peace sake, he conquereth himself so Far, as to yield of his own right,
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and to give Lot the liberty of choice.
and to give Lot the liberty of choice.
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Again, there was a tentation lay in the King of Sodoms offer of the spoiles unto him;
Again, there was a tentation lay in the King of Sodom's offer of the spoils unto him;
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and yet he is so resolute, that he will not be enriched, so much as a shooe-latchet by him:
and yet he is so resolute, that he will not be enriched, so much as a Shoe-latchet by him:
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and yet now, when this tentation commeth, here he yieldeth, and hearkneth to the voice of his wife:
and yet now, when this tentation comes, Here he yieldeth, and harkeneth to the voice of his wife:
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why did he not say to her upon her motion? My dear wife, I am not so blinde or stupid,
why did he not say to her upon her motion? My dear wife, I am not so blind or stupid,
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as not to discern the great care that thou hast of my contentment; and how willingly should I embrace it;
as not to discern the great care that thou hast of my contentment; and how willingly should I embrace it;
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but that the thing is not lawfull in it self, and would argue diffidence in the promise of God, on which I have depended all this while:
but that the thing is not lawful in it self, and would argue diffidence in the promise of God, on which I have depended all this while:
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both thou and I are to yield our selves to God, and not to prescribe him the time or manner of bestowing the blessing:
both thou and I Are to yield our selves to God, and not to prescribe him the time or manner of bestowing the blessing:
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I dare not condescend unto thee in this particular; but none of all this said he, but as soon as she mooveth, he consenteth; and thus we see;
I Dare not condescend unto thee in this particular; but none of all this said he, but as soon as she moveth, he consenteth; and thus we see;
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That it is possible for the childe of God, that quitteth himself well in one temptation, to be foiled by another.
That it is possible for the child of God, that quitteth himself well in one temptation, to be foiled by Another.
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David that bore himself well, in that untoward carriage of Saul towards him; yet fayleth when he is provoked by Nabal, and presently voweth revenge:David that boar himself well, in that untoward carriage of Saul towards him; yet Faileth when he is provoked by Nabal, and presently Voweth revenge:
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and though he carryed himself well, in the rayling of Shimet; yet not so well at Absolons death:
and though he carried himself well, in the railing of Shimet; yet not so well At Absolom death:
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Job at first was so patient, that he did not sin with his mouth; but afterward he speaketh unadvisedly:Job At First was so patient, that he did not sin with his Mouth; but afterwards he speaks unadvisedly:
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And Jonah, that is of a meek spirit when he is detected in the ship, is in a Voge because of the gourd;
And Jonah, that is of a meek Spirit when he is detected in the ship, is in a Voge Because of the gourd;
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and we finde it thus ordinarily:
and we find it thus ordinarily:
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he that quitted himself well in a temptation to ambition, hath fayled when he hath been tempted to covetousness;
he that quit himself well in a temptation to ambition, hath failed when he hath been tempted to covetousness;
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and he that quitted himself well in both the former, hath failed in a temptation to lust and uncleanness:
and he that quit himself well in both the former, hath failed in a temptation to lust and uncleanness:
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He that hath resisted drunkenness, yet hath yielded to gluttony. For the Use of this: First, for others:
He that hath resisted Drunkenness, yet hath yielded to gluttony. For the Use of this: First, for Others:
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Let us be tender in our censures of them, when they are carried away, by this or that temptation;
Let us be tender in our censures of them, when they Are carried away, by this or that temptation;
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it is incident to the best; and we know not how their temptations have been edged:
it is incident to the best; and we know not how their temptations have been edged:
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neither let us despair of them, because they have been foiled, that they will still hereafter go by the worse;
neither let us despair of them, Because they have been foiled, that they will still hereafter go by the Worse;
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no, they may recover themselves, and be more valiant; (as it is said of Castiis and Emilius in Saint Cyprian, ) fortiores ab ignibus facti sunt, quibus ante cesserant;
no, they may recover themselves, and be more valiant; (as it is said of Castiis and Emilias in Saint Cyprian,) fortiores ab ignibus facti sunt, quibus ante cesserant;
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their christian fortitude was the more kindled, by the sight of those flames, which before they startled at;
their christian fortitude was the more kindled, by the sighed of those flames, which before they startled At;
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the old saying was, he that flyeth, may fight again. Secondly, For our selves, let us not presume on't; (as the Apostle saith;
the old saying was, he that flies, may fight again. Secondly, For our selves, let us not presume oned; (as the Apostle Says;
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1 Cor. 10.) Let him that standeth, take heed lest he fall; Let us not be high-minded, but fear, considering how many snares lye in our way,
1 Cor. 10.) Let him that Stands, take heed lest he fallen; Let us not be High-minded, but Fear, considering how many snares lie in our Way,
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and how weak we are of our selves. And Thirdly, Let us beg of God, his confirming and strengthning grace;
and how weak we Are of our selves. And Thirdly, Let us beg of God, his confirming and strengthening grace;
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gratia ad singulos actus requiritur, (was the Fathers saying against the Pelagians: ) if Gods grace be not ever at hand to help us;Gratia ad singulos actus requiritur, (was the Father's saying against the Pelagians:) if God's grace be not ever At hand to help us;
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though we have stood it out, in an hundred great temptations, we may be foyled, in a poor and contemptible occasion. Preached, May 19. 1641.
though we have stood it out, in an hundred great temptations, we may be foiled, in a poor and contemptible occasion. Preached, May 19. 1641.
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THE FOVRTH SERMON.
THE FOURTH SERMON.
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GEN. 16.3. And Sarah, Abrahams wife, took Hagar her maid, the Egyptian, after Abraham had dwelt ten yeers in the land of Canaan.GEN. 16.3. And Sarah, Abrahams wife, took Hagar her maid, the Egyptian, After Abraham had dwelled ten Years in the land of Canaan.
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THe three first verses of this Chapter, (as I told you in the division of it) contained the marriage of Abraham with Hagar, Sarahs handmaid. And therein four things observable.
THe three First Verses of this Chapter, (as I told you in the division of it) contained the marriage of Abraham with Hagar, Sarahs handmaid. And therein four things observable.
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1. The occasion of this marriage, in the first verse. 2. The proper causes of it, in the second verse.
1. The occasion of this marriage, in the First verse. 2. The proper Causes of it, in the second verse.
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3. The knitting of this knot, in this third verse.
3. The knitting of this knot, in this third verse.
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4. Together with the fourth thing, which is, the assignation of the time when this marriage was made:
4. Together with the fourth thing, which is, the assignation of the time when this marriage was made:
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namely, After Abraham had dwelt ten yeers in the land of Canaan. We have done with the Occasion, and the Causes:
namely, After Abraham had dwelled ten Years in the land of Canaan. We have done with the Occasion, and the Causes:
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Now we come to the knitting of the knot:
Now we come to the knitting of the knot:
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And Sarah, Abrahams wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham, to be his wife. And Sarah, Abrahams wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham, to be his wife.
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And here two Questions are made:
And Here two Questions Are made:
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First, Why Sarah would not rather make choice of some free-woman, to give unto her husband, then a bond-woman?
First, Why Sarah would not rather make choice of Some freewoman, to give unto her husband, then a bondwoman?
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And it is answered, That by giving him a bond-woman, she was sure, that the children that she should bear, should be accounted her own;
And it is answered, That by giving him a bondwoman, she was sure, that the children that she should bear, should be accounted her own;
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for, as her mistress, they belonged unto her: Whereas she had failed of this, if the party had been a free-woman:
for, as her mistress, they belonged unto her: Whereas she had failed of this, if the party had been a freewoman:
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for she would not have yeelded her right unto another. Secondly, it is demanded, How Hagar is said to be given to Abraham to wife,
for she would not have yielded her right unto Another. Secondly, it is demanded, How Hagar is said to be given to Abraham to wife,
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when Sarah was his wife already? What kinde of wife was Hagar? The Patriarchs, in the Old Testament, had two sorts of wives; primary, and secundary:
when Sarah was his wife already? What kind of wife was Hagar? The Patriarchs, in the Old Testament, had two sorts of wives; primary, and secondary:
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both of them were reputed lawful and true wives, and therefore the children of both were accounted legitimate.
both of them were reputed lawful and true wives, and Therefore the children of both were accounted legitimate.
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The former wives were called NONLATINALPHABET, primary wives:
The former wives were called, primary wives:
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some say, (as I told you, not long since) from NONLATINALPHABET, which is to forget; either because the memory of the woman is not so strong as the mans;
Some say, (as I told you, not long since) from, which is to forget; either Because the memory of the woman is not so strong as the men;
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or rather, because the fathers family is forgotten, and in a manner extinct, in their daughters, when they are married.
or rather, Because the Father's family is forgotten, and in a manner extinct, in their daughters, when they Are married.
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And it is the common saying of the Hebrews, Familia matris, non vocatur familia; that the mothers family, is not called the family.
And it is the Common saying of the Hebrews, Familia matris, non vocatur familia; that the mother's family, is not called the family.
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And for the contrary reason, a male-childe is called NONLATINALPHABET, from memory; because the memory of the father is preserved in the son;
And for the contrary reason, a Male-child is called, from memory; Because the memory of the father is preserved in the son;
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according to that speech of Absalon, 2 Sam. 18. I have no son, to keep my name in remembrance. according to that speech of Absalom, 2 Sam. 18. I have no son, to keep my name in remembrance.
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And the heathen man could say, NONLATINALPHABET: that males are the pillars of the house. The other sort of wives, they call NONLATINALPHABET, secundary wives, or half-wives; from NONLATINALPHABET, dividere, to divide; and NONLATINALPHABET, uxor, a wife:
And the heathen man could say,: that males Are the pillars of the house. The other sort of wives, they call, secondary wives, or half-wives; from, dividere, to divide; and, uxor, a wife:
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as one would say, Uxor divisa & dimidia; a divided or half wife. The English translateth them concubines; and not unfitly:
as one would say, Uxor divisa & dimidia; a divided or half wife. The English Translate them concubines; and not unfitly:
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for sometimes the Hebrew word it self signifieth a strumpet or harlot. The difference between these primary and secundary wives, was this:
for sometime the Hebrew word it self signifies a strumpet or harlot. The difference between these primary and secondary wives, was this:
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First, there was a disparity in their authority, or houshold-government. The wife was as mistress; the concubine, as an handmaid, or servant: First, there was a disparity in their Authority, or household-government. The wife was as mistress; the concubine, as an handmaid, or servant:
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she had jus tori, a right to the marriage-bed, as the chief wife had; otherwise, she was in all respects inferiour;
she had jus tori, a right to the Marriage bed, as the chief wife had; otherwise, she was in all respects inferior;
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as appeareth in this story of Sarah and Hagar: Sarah disposeth of her to Abraham; and Abraham telleth his wife, that she is in her hand, to do to her as it pleaseth her; and she correcteth her:
as appears in this story of Sarah and Hagar: Sarah Disposeth of her to Abraham; and Abraham Telleth his wife, that she is in her hand, to do to her as it Pleases her; and she Correcteth her:
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and the Angel, meeting with her when she was fled, chargeth her to return, and to submit her self to her mistress.
and the Angel, meeting with her when she was fled, charges her to return, and to submit her self to her mistress.
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Secondly, the betrothing of these wives was different.
Secondly, the betrothing of these wives was different.
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The chief wife, at her espousals, received from her husband certain gifts and tokens, as pledges and testimonies of the Contract.
The chief wife, At her espousals, received from her husband certain Gifts and tokens, as pledges and testimonies of the Contract.
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Thus Abrahams steward gave, in Isaac 's name, unto Rebekah, jewels of silver, and of gold, and raiment, Gen. 24. This custom also was in use among the Grecians, who called those gifts NONLATINALPHABET, dona sponsalia, nuptial-tokens, (saith Suidas: ) NONLATINALPHABET:
Thus Abrahams steward gave, in Isaac is name, unto Rebekah, Jewels of silver, and of gold, and raiment, Gen. 24. This custom also was in use among the Greeks, who called those Gifts, dona sponsalia, nuptial-tokens, (Says Suidas:):
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gifts which the bridegroom presented to his bride. Again: the chief wife received from her husband a Bill of writing, or matrimonial Letters:
Gifts which the bridegroom presented to his bride. Again: the chief wife received from her husband a Bill of writing, or matrimonial Letters:
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whereas, the concubine received neither such gifts, nor such Letters. Thirdly, onely the children of the chief wife succeeded the father in his inheritance:
whereas, the concubine received neither such Gifts, nor such Letters. Thirdly, only the children of the chief wife succeeded the father in his inheritance:
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the children of the concubine received onely gifts or Legacies. Abraham gave his inheritance unto Isaac: unto the sons of the concubines he gave gifts,
the children of the concubine received only Gifts or Legacies. Abraham gave his inheritance unto Isaac: unto the Sons of the concubines he gave Gifts,
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and sent them away from Isaac his son, while he yet lived, Gen. 25. Neither did it hinder,
and sent them away from Isaac his son, while he yet lived, Gen. 25. Neither did it hinder,
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though the concubine brought forth before the chief wife;
though the concubine brought forth before the chief wife;
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as we see here, in Sarah and Hagar; and afterward, in the case of Rachel, and Bilhah her maid, Gen. 30. the children of the chief wife,
as we see Here, in Sarah and Hagar; and afterwards, in the case of Rachel, and Bilhah her maid, Gen. 30. the children of the chief wife,
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though later born, were preferred before the children of the concubines. And let this be sufficient for the satisfaction of the Questions.
though later born, were preferred before the children of the concubines. And let this be sufficient for the satisfaction of the Questions.
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Now we come to Sarahs fact.
Now we come to Sarahs fact.
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Sarah, Abrahams wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham to wife. Sarah, Abrahams wife, took Hagar her maid, the Egyptian, and gave her to her husband Abraham to wife.
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Here is the knitting of the knot; and here we may observe, First, How sin goeth on by degrees: And
Here is the knitting of the knot; and Here we may observe, First, How since Goes on by Degrees: And
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Secondly, How one degree is worse then another.
Secondly, How one degree is Worse then Another.
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She had, before, onely had this device in her head, out of a diffidence and distrust of having any children her self:
She had, before, only had this device in her head, out of a diffidence and distrust of having any children her self:
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then, she resolveth upon the putting it in practice: then, she communicateth it to her husband;
then, she resolves upon the putting it in practice: then, she Communicateth it to her husband;
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and seeing him taken with it, hasteth to perfect it. Sin is first in semine, in the seed;
and seeing him taken with it, hastes to perfect it. since is First in Seed, in the seed;
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then it is in the blade; then it cometh to an ear, and so to maturity:
then it is in the blade; then it comes to an ear, and so to maturity:
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It is in the root first, and then in the leaf, and then in ramo, in the branch;
It is in the root First, and then in the leaf, and then in Ramo, in the branch;
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and lastly, in fructu, in the fruit. The woman saw the fruit, and it was lovely to look upon:
and lastly, in fructu, in the fruit. The woman saw the fruit, and it was lovely to look upon:
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and then Satan suggesteth, that it was good for the improvement of knowledge, and they should be as gods, knowing good and evil:
and then Satan suggests, that it was good for the improvement of knowledge, and they should be as God's, knowing good and evil:
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and then they resolve to taste it.
and then they resolve to taste it.
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Si bona, cur non tangi? si mala, cur in paradiso? (as Saint Bernard makes the woman to speak:) If the fruit be good, why not to be touched? and if bad, what doth it in paradise? And so, at last, they eat it. Si Bona, cur non tangi? si mala, cur in Paradiso? (as Saint Bernard makes the woman to speak:) If the fruit be good, why not to be touched? and if bad, what does it in paradise? And so, At last, they eat it.
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So, there was a lustful minde in those sons of God; and this was stirred, by seeing the daughters of men to be fair:
So, there was a lustful mind in those Sons of God; and this was stirred, by seeing the daughters of men to be fair:
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and then they proceed to take them to be their wives.
and then they proceed to take them to be their wives.
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So was it in the case of Josephs mistress, and in the brethren of Joseph; they came, by degrees, to perfect their sin.
So was it in the case of Josephs mistress, and in the brothers of Joseph; they Come, by Degrees, to perfect their since.
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And so in David, and the enemies of Daniel: in Haman, in the high-priest, and divers others.
And so in David, and the enemies of daniel: in Haman, in the High Priest, and diverse Others.
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Saint James layeth down this, Chap. 1. 14. first, there is lust; that is the seed: Saint James Layeth down this, Chap. 1. 14. First, there is lust; that is the seed:
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then this lust conceiveth; and then it bringeth forth sin; that is, in outward action.
then this lust conceiveth; and then it brings forth sin; that is, in outward actium.
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Secondly, as I observed, Every of these steps and degrees, is worse then other. There is the serpents root, Isa. 14. and out of that cometh forth a cockatrice; and that groweth to be a fiery flying serpent. It is very bad to have naughty thoughts: Prov. 15.26. The thoughts of the wicked are an abomination to the Lord.
Secondly, as I observed, Every of these steps and Degrees, is Worse then other. There is the Serpents root, Isaiah 14. and out of that comes forth a cockatrice; and that grows to be a fiery flying serpent. It is very bad to have naughty thoughts: Curae 15.26. The thoughts of the wicked Are an abomination to the Lord.
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And Jer 4. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved. How long shall vain thoughts lodge within thee!
And Jer 4. Oh Jerusalem, wash thine heart from wickedness, that thou Mayest be saved. How long shall vain thoughts lodge within thee!
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And it is well known, how Gods dearest Saints are grieved with their untoward cogitations, though they come not into the eye and observation of the world:
And it is well known, how God's dearest Saints Are grieved with their untoward cogitations, though they come not into the eye and observation of the world:
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even in this respect, they call themselves, with S. Paul, miserable men, because they are sensible daily, not onely of such thoughts as are injectae, cast into the soul, on a sudden, by Satan;
even in this respect, they call themselves, with S. Paul, miserable men, Because they Are sensible daily, not only of such thoughts as Are injectae, cast into the soul, on a sudden, by Satan;
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but such also as be ascendentes, (as the School distinguisheth of them;) that ascend out of their own corrupt hearts.
but such also as be Ascendentes, (as the School Distinguisheth of them;) that ascend out of their own corrupt hearts.
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In this respect it is, that Saint Augustine crieth out, Quando? ubi innocens fui, Domine? When, Lord,
In this respect it is, that Saint Augustine cries out, Quando? ubi Innocent fui, Domine? When, Lord,
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or where have I been innocent?
or where have I been innocent?
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But now evil words are worse then evil thoughts. Pro. 30. saith Agur, If thou hast been foolish in lifting up thy self, (that is, in choler,
But now evil words Are Worse then evil thoughts. Pro 30. Says Agur, If thou hast been foolish in lifting up thy self, (that is, in choler,
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and desire of revenge:) and if thou hast thought wickedly, lay thine hand upon thy mouth. And again:
and desire of revenge:) and if thou hast Thought wickedly, lay thine hand upon thy Mouth. And again:
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actions of evil, are worse then either thoughts or words, and a greater signe of a wicked heart;actions of evil, Are Worse then either thoughts or words, and a greater Signen of a wicked heart;
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to do ill, then onely to speak or think ill.
to do ill, then only to speak or think ill.
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Isai. 3. Jerusalem is ruined, and Judah is fallen, because their tongue and their doings are against the Lord. The reason is good: For, Isaiah 3. Jerusalem is ruined, and Judah is fallen, Because their tongue and their doings Are against the Lord. The reason is good: For,
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1. It argueth, that sin hath got a more full dominion and soveraignty over a man,
1. It argue, that since hath god a more full dominion and sovereignty over a man,
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when it cometh into the outward man, and is perfected in outward action, then when it resteth in the heart.
when it comes into the outward man, and is perfected in outward actium, then when it rests in the heart.
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There is no man can free his heart from corruption in this life:
There is no man can free his heart from corruption in this life:
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Who can say, his heart is clean? Prov. 20. no more, then he can say of his body. Who can say, his heart is clean? Curae 20. not more, then he can say of his body.
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You will say, What man is free from sin, in word and deed? For, In many things we sin all, James 3.2.
You will say, What man is free from since, in word and deed? For, In many things we sin all, James 3.2.
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But yet this is easier then the other: a man may more easily keep himself from the outward action, then the inward cogitation.
But yet this is Easier then the other: a man may more Easily keep himself from the outward actium, then the inward cogitation.
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Many a man hath thoughts of lust, yet keepeth himself from the act: many a man hath thoughts of revenge, yet doth not shed his brothers blood.
Many a man hath thoughts of lust, yet Keepeth himself from the act: many a man hath thoughts of revenge, yet does not shed his Brother's blood.
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And therefore the Apostle adviseth, that we should not let sin raign in our mortal bodies, Rom. 6. and that we should not make our members NONLATINALPHABET, weapons of unrighteousness: though we think evil, against our purpose;
And Therefore the Apostle adviseth, that we should not let sin Reign in our Mortal bodies, Rom. 6. and that we should not make our members, weapons of unrighteousness: though we think evil, against our purpose;
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yet to take heed of bringing it forth into practice.
yet to take heed of bringing it forth into practice.
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A second reason is, When a mans corruption breaketh out into action, God is more dishonoured,
A second reason is, When a men corruption breaks out into actium, God is more dishonoured,
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and men are the more damn fied. The man himself is onely hurt by his ill thoughts:
and men Are the more damn fied. The man himself is only hurt by his ill thoughts:
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but when it breaketh out into action, men are hurt.
but when it breaks out into actium, men Are hurt.
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If ill words corrupt good manners, (as the Apostle saith, 1 Cor. 15.) why then surely, evil actions:
If ill words corrupt good manners, (as the Apostle Says, 1 Cor. 15.) why then surely, evil actions:
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And therefore Satan putteth on men, not onely to think, but to work all iniquity with greediness. For the Use of this:
And Therefore Satan putteth on men, not only to think, but to work all iniquity with greediness. For the Use of this:
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1. Let our care be, to stop sin in the beginning, as neer as we can; 1. Let our care be, to stop since in the beginning, as near as we can;
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to dush these children of Babylon against the stones, when they be young; to kill the cockatrice in the egge;
to dush these children of Babylon against the stones, when they be young; to kill the cockatrice in the egg;
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to quench the fire while it is but a spark: For it is of a growing nature;
to quench the fire while it is but a spark: For it is of a growing nature;
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and if a man give way to it, non obtinebit ut desinat; he shall not conquer it into a cessation.
and if a man give Way to it, non obtinebit ut Desinat; he shall not conquer it into a cessation.
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Set we our selves even against evil thoughts;
Set we our selves even against evil thoughts;
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pray against them, strive against them, dislike them when they rise, and lament and mourn for them:
pray against them, strive against them, dislike them when they rise, and lament and mourn for them:
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But do not tumble this sweet bit under thy tongue; do not take delight to dwell upon ill cogitations:
But do not tumble this sweet bit under thy tongue; do not take delight to dwell upon ill cogitations:
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for then the fire kindleth further, by this complacencie; and the next thing will be, a resolution to speak or do: Qui minima contemnit, paulatìm decidit:
for then the fire kindleth further, by this complacency; and the next thing will be, a resolution to speak or do: Qui minima contemnit, paulatìm decidit:
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he that contemneth small sins, by degrees falleth into great ones.
he that contemneth small Sins, by Degrees falls into great ones.
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And Saint Augustine sheweth it, in the example of his mother, when she was a maid;
And Saint Augustine shows it, in the Exampl of his mother, when she was a maid;
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how she came to be overcome with a love to wine, and was thereupon called, by a servant in the house, Meribibula, that is, a wine-bibber.
how she Come to be overcome with a love to wine, and was thereupon called, by a servant in the house, Meribibulus, that is, a winebibber.
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A little rent in a garment, is apt to be wider;
A little rend in a garment, is apt to be wider;
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and a small breach in the bank of a river, will soon be wrought to a greater latitude.
and a small breach in the bank of a river, will soon be wrought to a greater latitude.
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Sin beginneth in thought, and proceedeth to ill speeches, and worse actions. Secondly, It should teach us with might and main, to withstand the perfection of sin;
since begins in Thought, and Proceedeth to ill Speeches, and Worse actions. Secondly, It should teach us with might and main, to withstand the perfection of since;
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though we cannot be so happy, as to be without ill motions;
though we cannot be so happy, as to be without ill motions;
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yet let us keep us from evil practices, when we have ability and opportunity for the acting of them.
yet let us keep us from evil practices, when we have ability and opportunity for the acting of them.
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Let us then do as David did, who having in his wantonness and curiosity, lusted after the water of the well of Bethlehem; yet when it was brought unto him, had that power over himself, that he would not drink it,
Let us then doe as David did, who having in his wantonness and curiosity, lusted After the water of the well of Bethlehem; yet when it was brought unto him, had that power over himself, that he would not drink it,
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but poured it out upon the ground. So though we have lusted and coveted, and had unclean thoughts and resolutions;
but poured it out upon the ground. So though we have lusted and coveted, and had unclean thoughts and resolutions;
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let us take heed of perfecting them, for this woundeth the soul the deeper, and maketh the recovery more difficult.
let us take heed of perfecting them, for this wounds the soul the Deeper, and makes the recovery more difficult.
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Not to have ill thoughts is (as one saith;) NONLATINALPHABET, i.e. inevitable; and therefore though they be faulty, God will be the more merciful upon our repentance;
Not to have ill thoughts is (as one Says;), i.e. inevitable; and Therefore though they be faulty, God will be the more merciful upon our Repentance;
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but when we proceed to action, and accomplish our ill thoughts and purposes, voluntarium auget peccatum, deliberation heightneth the sin:
but when we proceed to actium, and accomplish our ill thoughts and Purposes, Voluntary auget peccatum, deliberation heightneth the since:
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the more of the Will in it, the greater the sin; and the more deliberately done, the harder satisfied:
the more of the Will in it, the greater the since; and the more deliberately done, the harder satisfied:
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and when we are kept from the outward commission of sin, let us not thank our selves,
and when we Are kept from the outward commission of since, let us not thank our selves,
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for it is Gods grace that restraineth us;
for it is God's grace that restraineth us;
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I kept thee (saith God to Abimelech, Gen. 20.) That thou shouldest not sin against me:
I kept thee (Says God to Abimelech, Gen. 20.) That thou Shouldst not sin against me:
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Corruption in the soul knoweth no pause; Corruption in the soul Knoweth no pause;
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and therefore if God keep it not back, a man shall not cease till he come into profundum peccatorum, into the depths of sin,
and Therefore if God keep it not back, a man shall not cease till he come into profundum peccatorum, into the depths of since,
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and be, with Lazarus, even dead and buried in the grave of his sin;
and be, with Lazarus, even dead and buried in the grave of his since;
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the Stoicks that thought the Right and practice of vertue, and refrayning of evill, to be in a mans own power, did err the whole Heaven;
the Stoics that Thought the Right and practice of virtue, and refraining of evil, to be in a men own power, did err the Whole Heaven;
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for if God do not keep us, we shall fall into as fearfull precepices, as ever Cain, or Pharoah, or Ahab, or Judas, or Julian, did.
for if God do not keep us, we shall fallen into as fearful precepices, as ever Cain, or Pharaoh, or Ahab, or Judas, or Julian, did.
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But now for the fact of Sarah and Abraham; a great question is implyed, whether it were lawfull or no:
But now for the fact of Sarah and Abraham; a great question is employed, whither it were lawful or no:
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And there be two extreams about it: Faustus the Manichee, as (appeareth in Saint Augustin, ) doth make holy Abraham guilty: And there be two extremes about it: Faustus the Manichee, as (appears in Saint Augustin,) does make holy Abraham guilty:
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turpis & nefariae libidinis, of base and flagrant lust; and that being mad on issue, he wallowed in uncleanness with a base Harlot;Shameful & nefariae libidinis, of base and flagrant lust; and that being mad on issue, he wallowed in uncleanness with a base Harlot;
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he doth likewise challenge him with infidelity, that God having promised him issue by Sarah, he would seek a childe by another woman:
he does likewise challenge him with infidelity, that God having promised him issue by Sarah, he would seek a child by Another woman:
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But Saint Augustin there freeth him from both these imputations. First, That Abraham was not lustfull; But Saint Augustin there freeth him from both these imputations. First, That Abraham was not lustful;
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for he never thought of this way, till his wife did suggest it unto him, and press it upon him.
for he never Thought of this Way, till his wife did suggest it unto him, and press it upon him.
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Secondly, He was not guilty of infidelity, or distrust of Gods promise, (saith he;) because though God had promised him seed,
Secondly, He was not guilty of infidelity, or distrust of God's promise, (Says he;) Because though God had promised him seed,
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yet he had not made known unto him, whether he should have it by Sarah, or some other woman;
yet he had not made known unto him, whither he should have it by Sarah, or Some other woman;
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for he revealeth it unto him in the seventeenth and eighteenth Chapters, that he should have issue by Sarah. The other extream is, of those that wholly acquit both Abraham and Sarah, from any fault at all in the transaction of this business; for he Revealeth it unto him in the seventeenth and eighteenth Chapters, that he should have issue by Sarah. The other extreme is, of those that wholly acquit both Abraham and Sarah, from any fault At all in the transaction of this business;
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so do many of the ancients: some upon light grounds, others upon those that are more dangerous;
so do many of the ancients: Some upon Light grounds, Others upon those that Are more dangerous;
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I will briefly set down some of their reasons, for the excuse of either party.
I will briefly Set down Some of their Reasons, for the excuse of either party.
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And First, for Sarah, so Josephas saith, that she did this NONLATINALPHABET, i. e. at the call of God; And First, for Sarah, so Josephas Says, that she did this, i. e. At the call of God;
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God commanding her so to do: but how doth this appear? there is not the least footstep of it;
God commanding her so to do: but how does this appear? there is not the least footstep of it;
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though God approved of her advice, for the casting out of the bond woman and her son:
though God approved of her Advice, for the casting out of the bound woman and her son:
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Gen. 21. It followeth not, that he liked of the counsel that she gave to Abraham, to go in to her maide: Gen. 21. It follows not, that he liked of the counsel that she gave to Abraham, to go in to her maid:
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Bellarmine seemeth to come neer to this reason:Bellarmine seems to come near to this reason:
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for he saith, non credibile est, Saram faeminam sanctissimam id facturam fuisse, nisi licitum esse scivisset:
for he Says, non credibile est, Saram faeminam sanctissimam id facturam Fuisse, nisi licitum esse scivisset:
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It is not to be believed, that such an holy woman as Sarah was, would have done this,
It is not to be believed, that such an holy woman as Sarah was, would have done this,
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or any thing, that she had not known to be lawful.
or any thing, that she had not known to be lawful.
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But by this reason, a man might defend those actions of holy persons, which are worthy of censure:
But by this reason, a man might defend those actions of holy Persons, which Are worthy of censure:
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it might be said, that when Sarah laughed and denied it to the Angell, that she would not have done either,
it might be said, that when Sarah laughed and denied it to the Angel, that she would not have done either,
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if she had not known it to be lawfull: This might be a ground to justifie David, upon both his adultery and murder.
if she had not known it to be lawful: This might be a ground to justify David, upon both his adultery and murder.
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A Second Reason is, that Sarah did what she did, studio quae•endae prolis: she desired only to have seed, that the Church of God might be enlarged, A Second Reason is, that Sarah did what she did, study quae•endae prolis: she desired only to have seed, that the Church of God might be enlarged,
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yea that the world might be blessed, according to Gods promise to Abraham: and this Saint Ambrose, Saint Augustine, and Saint Chrysostom go upon:
yea that the world might be blessed, according to God's promise to Abraham: and this Saint Ambrose, Saint Augustine, and Saint Chrysostom go upon:
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But this will not serve the turne; for as I shewed the last day: Good intentions, will not justifie bad actions: and the rule is peremptory;
But this will not serve the turn; for as I showed the last day: Good intentions, will not justify bad actions: and the Rule is peremptory;
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Rom. 3. A man must not do evill, that good may come of it. Rom. 3. A man must not do evil, that good may come of it.
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Thirdly, It is said in defence of Sarah, that she did but use the right that she had over her husband;
Thirdly, It is said in defence of Sarah, that she did but use the right that she had over her husband;
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for the Apostle saith, 1 Cor. 7. The husband hath not power over his own body, but the wife; to which I answer: for the Apostle Says, 1 Cor. 7. The husband hath not power over his own body, but the wife; to which I answer:
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That the wife hath a power and right, over the husbands body; That the wife hath a power and right, over the Husbands body;
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but not to perswade him, or urge him to uncleanness with an other, contrary to the laws of marriage:
but not to persuade him, or urge him to uncleanness with an other, contrary to the laws of marriage:
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her power only extendeth, to the challenging of her husband to her self;
her power only extendeth, to the challenging of her husband to her self;
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and he is so hers, that he hath not power or right, to offer his body to another.
and he is so hers, that he hath not power or right, to offer his body to Another.
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It is easie to abase the power and right that people have;
It is easy to abase the power and right that people have;
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as some parents to their children, and some masters to their servants, and some in place of authority, to those that be inferiours:
as Some Parents to their children, and Some Masters to their Servants, and Some in place of Authority, to those that be inferiors:
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and so she here maketh a perverse use of that power and right that God had given her, over her husbands body, in giving up her right to another;
and so she Here makes a perverse use of that power and right that God had given her, over her Husbands body, in giving up her right to Another;
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whereas she might not alienate it, or transfer it upon any; a wife cannot give leave to the husband, to take another.
whereas she might not alienate it, or transfer it upon any; a wife cannot give leave to the husband, to take Another.
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Now for Abrahams part, these reasons are brought.
Now for Abrahams part, these Reasons Are brought.
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First, That he did it not out of a lustfull minde, but of a desire of issue: But this was answered before.
First, That he did it not out of a lustful mind, but of a desire of issue: But this was answered before.
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Whatsoever his end was, the means is unlawfull; and not only the meaning, but the means must be good.
Whatsoever his end was, the means is unlawful; and not only the meaning, but the means must be good.
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Secondly, They say he did not do it of his own accord, but by the perswasion of his wife;
Secondly, They say he did not do it of his own accord, but by the persuasion of his wife;
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and this Saint Augustin much standeth upon; he saith of him, non implevisse voluptatem suam, sed Illius;
and this Saint Augustin much Stands upon; he Says of him, non implevisse voluptatem suam, sed Illius;
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accepisse non petiisse, feminasse non amasse: that herein he fulfulled not his own, but his wives will;accepisse non petiisse, feminasse non amass: that herein he fulfulled not his own, but his wives will;
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that he accepted, but desired not Hagar; that he useth her as a Seminary, not as an Amoretta: For afterward he saith to his wife, that the maide is in her power, and thereupon the Father magnifieth him, that he used vocore temperanter, ancilla ob temperanter, nulla intemperanter;
that he accepted, but desired not Hagar; that he uses her as a Seminary, not as an Amoretta: For afterwards he Says to his wife, that the maid is in her power, and thereupon the Father magnifieth him, that he used vocore temperanter, ancilla ob temperanter, nulla intemperanter;
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his wife temperately, his maide obediently, neither inordinately: But this will not satisfie;
his wife temperately, his maid obediently, neither inordinately: But this will not satisfy;
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the pleasure of his wife was not to be hearkned unto, but the will of God;
the pleasure of his wife was not to be hearkened unto, but the will of God;
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I believe that Ahab himself would never have taken that course that Jezabel did, if he had been left to himself,
I believe that Ahab himself would never have taken that course that Jezebel did, if he had been left to himself,
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for the getting of Nabaoths vineyard; but yet it was his fault, that he lets her do what she please;
for the getting of Nabaoth's vineyard; but yet it was his fault, that he lets her do what she please;
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and use his seal to what purpose she thought fit. Surely Moses would have circumcised his Son, if his wife had not disswaded him;
and use his seal to what purpose she Thought fit. Surely Moses would have circumcised his Son, if his wife had not dissuaded him;
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but he is censurable for gratifying her in it.
but he is censurable for gratifying her in it.
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Might sin be excused by the perswasions of wife, and friend, and brother, and the like, thousands would be guiltless.
Might since be excused by the persuasions of wife, and friend, and brother, and the like, thousands would be guiltless.
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Thirdly, Saint Augustin saith, mos erat, ergo crimen non crat; it was a custom, and therefore thought no crime. But we answer:
Thirdly, Saint Augustin Says, mos erat, ergo crimen non Crat; it was a custom, and Therefore Thought no crime. But we answer:
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First, That it was no custome, though Peter Lombard, and those upon him, say, the Patriarchs say it was in use:
First, That it was no custom, though Peter Lombard, and those upon him, say, the Patriarchs say it was in use:
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For we read of no man before the floud that had two wives, but only Lamech, and he was of the stock of Cain; it was he first, saith Saint Jerom: Qui unam costam primus in duas divisit;
For we read of no man before the flood that had two wives, but only Lamech, and he was of the stock of Cain; it was he First, Says Saint Jerome: Qui unam costam primus in Duas Divided;
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that first divided one rib into two;
that First divided one rib into two;
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and after the floud, not any of the holy children of Seth, till Abraham, had two wives.
and After the flood, not any of the holy children of Seth, till Abraham, had two wives.
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Secondly, If it were a good argument, that because it is a custome, therefore it is not sinfull;
Secondly, If it were a good argument, that Because it is a custom, Therefore it is not sinful;
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we might wipe out many sins, and acquit men of them, when they are customarily committed;
we might wipe out many Sins, and acquit men of them, when they Are customarily committed;
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for custome is not to be our rule, but Gods word. for custom is not to be our Rule, but God's word.
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Why but then Fourthly, they say, there was no law to forbid more wives then one:
Why but then Fourthly, they say, there was no law to forbid more wives then one:
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therefore Abraham did not offend in taking of another. I answer, though there was no Law written, yet there was a Law of nature, or of Creation;
Therefore Abraham did not offend in taking of Another. I answer, though there was no Law written, yet there was a Law of nature, or of Creation;
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and that contained a flat prohibition, of having more then one wife at once;
and that contained a flat prohibition, of having more then one wife At once;
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as appeareth in that there was but one rib taken from the man, and but one woman made of that rib:
as appears in that there was but one rib taken from the man, and but one woman made of that rib:
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and that it is said of the man, he shall cleave to his wife, not wives:
and that it is said of the man, he shall cleave to his wife, not wives:
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and again, they two shall be one flesh, not three, or more:
and again, they two shall be one Flesh, not three, or more:
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And therefore that speech of Saint Ambrose will not fit, in Legem non commisit, sed Legem praevenit.
And Therefore that speech of Saint Ambrose will not fit, in Legem non commisit, sed Legem praevenit.
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He committed nothing against the Law, but prevented it, living before it.
He committed nothing against the Law, but prevented it, living before it.
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And in the Fift place, the same Father would excuse the fact of Abraham, because it was a mystery;
And in the Fift place, the same Father would excuse the fact of Abraham, Because it was a mystery;
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as appeareth, Gal. 4. quod putas peccatum, advertis esse mysterium? (saith he:) doest thou consider that to be a mystery, which thou accountest to be a sin? I answer, we deny not but Saint Paul maketh it an Allegory,
as appears, Gal. 4. quod putas peccatum, advertis esse mysterium? (Says he:) dost thou Consider that to be a mystery, which thou Accountest to be a since? I answer, we deny not but Saint Paul makes it an Allegory,
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but what then? The mystery lyeth, not in the marriage of Abraham and Hagar, but in the servile condition of Hagar, and the casting of her and her son out of the Family:
but what then? The mystery lies, not in the marriage of Abraham and Hagar, but in the servile condition of Hagar, and the casting of her and her son out of the Family:
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that typified the servitude of the Law, and that carnal ordinances were to be cast out of the Church.
that typified the servitude of the Law, and that carnal ordinances were to be cast out of the Church.
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We do not (saith Saint Augustine ) justifie the fault of Lot with his daughters; because it signified something.
We do not (Says Faint Augustine) justify the fault of Lot with his daughters; Because it signified something.
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Because there was a mystery in Hosea 's taking a woman of fornications; is fornication justified? Shall we excuse theft,
Because there was a mystery in Hosea is taking a woman of fornications; is fornication justified? Shall we excuse theft,
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because the sudden coming of Christ is likened unto the coming of a thief in the night? Is a man licensed to play the unrighteous steward,
Because the sudden coming of christ is likened unto the coming of a thief in the night? Is a man licensed to play the unrighteous steward,
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because Christ draweth a Parable from them likewise?
Because christ draws a Parable from them likewise?
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Sixthly, Some say, that Abraham offended not in this, because we finde afterward, that God promiseth;
Sixthly, some say, that Abraham offended not in this, Because we find afterwards, that God promises;
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to bless the childe that was born. I answer:
to bless the child that was born. I answer:
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It is a fallacie non causae; of that pretended for a cause, which was not the cause of that same blessing.
It is a fallacy non causae; of that pretended for a cause, which was not the cause of that same blessing.
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God blessed Ishmael for his fathers sake; but not for the lawfulness of his generation. God blessed Jephtah, that was base born, and he became the ruler of the people:
God blessed Ishmael for his Father's sake; but not for the lawfulness of his generation. God blessed Jephthah, that was base born, and he became the ruler of the people:
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but this doth not justifie that mixture from which he sprung.
but this does not justify that mixture from which he sprung.
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Lastly, that which is said in justification of this fact, is, that Polygamy was not unlawful,
Lastly, that which is said in justification of this fact, is, that Polygamy was not unlawful,
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and that God dispensed with it in those times. But, as far as I perceive, this cannot be made good:
and that God dispensed with it in those times. But, as Far as I perceive, this cannot be made good:
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For, besides that, (as we shewed before) it was against the law of Nature;
For, beside that, (as we showed before) it was against the law of Nature;
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there is a parity of matrimonial right, between man and wife; each others body, in each others power. And secondly;
there is a parity of matrimonial right, between man and wife; each Others body, in each Others power. And secondly;
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Would God have that to be in families, that should be the cause of discord? But such is Polygamy,
Would God have that to be in families, that should be the cause of discord? But such is Polygamy,
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as we see in the family of Abraham, in that of Jacob, and in that of Elkanah.
as we see in the family of Abraham, in that of Jacob, and in that of Elkanah.
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Thirdly, had Polygamy been lawful, surely it should have been permitted most of all in the beginning of the world, for the multiplication of mankinde:
Thirdly, had Polygamy been lawful, surely it should have been permitted most of all in the beginning of the world, for the multiplication of mankind:
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But then God did not suffer it;
But then God did not suffer it;
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for he then said, For this cause shall a man leave father and mother, and cleave to his wife:
for he then said, For this cause shall a man leave father and mother, and cleave to his wife:
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not wives, but wife; as speaking of one. The Polygamy of the fathers, then, was a fault.
not wives, but wife; as speaking of one. The Polygamy of the Father's, then, was a fault.
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And let not men wonder, that it should never, in all that time, be reproved:
And let not men wonder, that it should never, in all that time, be reproved:
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For, we do not finde Lots incest with his two daughters, or Jacobs marriage with two sisters, reproved;
For, we do not find Lots Incest with his two daughters, or Jacobs marriage with two Sisters, reproved;
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and yet both worthy of reprehension.
and yet both worthy of reprehension.
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Secondly, it is observable, that most of the Polygamists were reproved in deeds, if not in words; either by the vexation they had from their wives,
Secondly, it is observable, that most of the Polygamists were reproved in Deeds, if not in words; either by the vexation they had from their wives,
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or by the crosses they had in their children. Why but then, if it were a fault;
or by the Crosses they had in their children. Why but then, if it were a fault;
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what shall we think of the Patriarchs that lived and died in this sin?
what shall we think of the Patriarchs that lived and died in this since?
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It is commonly said, that they sinned not against their consciences, but of ignorance and infirmity, as in other things;
It is commonly said, that they sinned not against their Consciences, but of ignorance and infirmity, as in other things;
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this being not yet clearly revealed unto them;
this being not yet clearly revealed unto them;
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and God, in his gracious indulgence, upon their general humiliation for all their sins, was pleased to pass by this:
and God, in his gracious indulgence, upon their general humiliation for all their Sins, was pleased to pass by this:
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For, who is not guilty of many sins, that he knoweth not perfectly to be sins? And those are washed away, through Gods mercy, by a general repentance.
For, who is not guilty of many Sins, that he Knoweth not perfectly to be Sins? And those Are washed away, through God's mercy, by a general Repentance.
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Who understandeth his errours? (saith David:) O cleanse thou me from my secret sins. Who understands his errors? (Says David:) Oh cleanse thou me from my secret Sins.
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Now for a word of Application: Let no man dare to imitate the Patriarchs in this:
Now for a word of Application: Let no man Dare to imitate the Patriarchs in this:
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For, if it were a fault in them, it ought to be avoided, not imitated:
For, if it were a fault in them, it ought to be avoided, not imitated:
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Instruunt nos, & docentes, & errantes (saith the Father:) They instruct us, at once erring and cautioning: Instruunt nos, & docentes, & errands (Says the Father:) They instruct us, At once erring and cautioning:
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we should be warned by their falls.
we should be warned by their falls.
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It is a prophane trick, to encourage our selves in evil, by the errours of holy men, (as too many do) pleading Noahs excesses,
It is a profane trick, to encourage our selves in evil, by the errors of holy men, (as too many do) pleading Noahs Excesses,
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and Abrahams lying, and Lots incest, and Davids adultery: Si David, cur non ego? Saint Augustine maketh it the speech of one;
and Abrahams lying, and Lots Incest, and Davids adultery: Si David, cur non ego? Saint Augustine makes it the speech of one;
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If David did thus and thus, why may not I do so? And so Peters denial of his master.
If David did thus and thus, why may not I do so? And so Peter's denial of his master.
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These are not set in exemplum cadendi; sed, si cecideris, resurg•ndi; (saith that Father:) Not as examples of falling;
These Are not Set in exemplum cadendi; sed, si cecideris, resurg•ndi; (Says that Father:) Not as Examples of falling;
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but, if thou beest fallen, of arising.
but, if thou Best fallen, of arising.
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Again, for this particular that we have discoursed upon, much may be said, to extenuate the fault of the Patriarchs.
Again, for this particular that we have discoursed upon, much may be said, to extenuate the fault of the Patriarchs.
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We cannot plead, if we do offend in the like kinde:
We cannot plead, if we do offend in the like kind:
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Why? Because our blessed Lord hath perfectly cleared the case, Matth. 19. and Mark 10. ab initio non fuit sic:
Why? Because our blessed Lord hath perfectly cleared the case, Matthew 19. and Mark 10. ab initio non fuit sic:
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From the beginning it was not so. From the beginning it was not so.
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2. The Apostle saith, that every man must have his own wife, and every woman must have her own husband, 1 Cor. 7. and 1 Tim. 3. a bishop must be unreprovable, the husband of one wife:
2. The Apostle Says, that every man must have his own wife, and every woman must have her own husband, 1 Cor. 7. and 1 Tim. 3. a bishop must be unreprovable, the husband of one wife:
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so that he is reprovable, that hath two wives; that is, together:
so that he is reprovable, that hath two wives; that is, together:
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for it is to be understood de Polygamia simultanea, of many wives at the same time;
for it is to be understood de Polygamia simultanea, of many wives At the same time;
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not of Polygamy which is successiva, divers wives one after another: for it is not forbidden for a man to have one wife after another.
not of Polygamy which is successiva, diverse wives one After Another: for it is not forbidden for a man to have one wife After Another.
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Why then beware of this rock;
Why then beware of this rock;
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and let us know, If, after such light, we run our selves upon it, our fault is far greater then that of the Patriarchs;
and let us know, If, After such Light, we run our selves upon it, our fault is Far greater then that of the Patriarchs;
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for we have a Sun, to their Candle: and, the greater light, the more perfectly should our steps be ordered.
for we have a Sun, to their Candle: and, the greater Light, the more perfectly should our steps be ordered.
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Well, by that which hath been said, we see, that both Sarah and Abraham failed in this business.
Well, by that which hath been said, we see, that both Sarah and Abraham failed in this business.
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We will not be so wicked, and foul-mouthed, to charge Abraham with gross lustfulness, and lasciviousness or make Sarah a bawd unto him:
We will not be so wicked, and Foulmouthed, to charge Abraham with gross lustfulness, and lasciviousness or make Sarah a bawd unto him:
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Saint Augustin might say it truly of the Patriarchs; Castiùs utebantur pluribus, quàm nunc unâ: that they did more chastly use many, then many now use one; Saint Augustin might say it truly of the Patriarchs; Castiùs utebantur Pluribus, quàm nunc unâ: that they did more chastely use many, then many now use one;
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but on the other side, we must needs note the infirmity of these holy persons:
but on the other side, we must needs note the infirmity of these holy Persons:
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and yet that rayling Fryer Fevardentius, taxeth this in reverend Calvin; he taketh no knowledg what that holy man hath said, indeed as much as can be said, to extenuate the fault of this matrone:
and yet that railing Fryer Ferventius, Taxes this in reverend calvin; he Takes no knowledge what that holy man hath said, indeed as much as can be said, to extenuate the fault of this matron:
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but because he cannot acquit her of errour, he sticketh not to say, that Saram multis vexat contumeliis; that be asperseth Sarah with manifold reproaches;
but Because he cannot acquit her of error, he sticketh not to say, that Saram multis vexat contumeliis; that be asperseth Sarah with manifold Reproaches;
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yea belyeth him in that manner, that he maketh him say: Saram voluisse domo sua erigere lupanar, Et mariti Laenam esse:
yea belieth him in that manner, that he makes him say: Saram Voluisse domo sua erigere lupanar, Et Mariti Laenam esse:
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that Sarah would set up a Brothel-house in her own, and became vitiatour of her husband:
that Sarah would Set up a Brothel-house in her own, and became vitiatour of her husband:
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But let him bark as long as he will, neither he nor all the world can acquit Abraham and Sarah of a fault in this matter:
But let him bark as long as he will, neither he nor all the world can acquit Abraham and Sarah of a fault in this matter:
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Saint Ambrose that had said as much for Abraham, as possible he could, yet maketh this fact a fault;
Saint Ambrose that had said as much for Abraham, as possible he could, yet makes this fact a fault;
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and therefore he fell into it, ut cognoscas non superioris cujusdam naturae & substantiae suisse, sed è numero & fragilitate universorum hominum:
and Therefore he fell into it, ut cognoscas non superioris cujusdam naturae & substantiae suisse, sed è numero & fragilitate universorum hominum:
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that thou mayest know, that Abraham was not of any superiour nature, or Angelical substance; but one of the frail number of mankinde.
that thou Mayest know, that Abraham was not of any superior nature, or Angelical substance; but one of the frail number of mankind.
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And here we may see, That even the dearest Saints of God have their failings: And Here we may see, That even the dearest Saints of God have their failings:
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even after they are called into the state of grace, they may be overtaken with errours.
even After they Are called into the state of grace, they may be overtaken with errors.
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Let us turn us unto any of the Saints (as Job speaketh) and we shall finde this made good.
Let us turn us unto any of the Saints (as Job speaks) and we shall find this made good.
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Righteous Noah was overcome with excess and incestuousness: Jacob dissembled, by the perswasion of his mother;
Righteous Noah was overcome with excess and incestuousness: Jacob dissembled, by the persuasion of his mother;
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and Judah, his son, polluted himself with Tamar: and Reuben climbed up to his fathers bed:
and Judah, his son, polluted himself with Tamar: and Reuben climbed up to his Father's Bed:
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and Simeon and Levi, how cruel were they against the Sichemites!
and Simeon and Levi, how cruel were they against the Sichemites!
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Moses was diffident at the waters of strife; and Aaron and Miriam murmure against their brother:Moses was diffident At the waters of strife; and Aaron and Miriam murmur against their brother:
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besides that, Aaron was engaged in the business of the golden calf: And we know how David failed grossly;
beside that, Aaron was engaged in the business of the golden calf: And we know how David failed grossly;
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and so did his son Solomon; so did Jehoshaphat and Hezekiah; and so did Jonah; and so did the Apostles of our Lord;
and so did his son Solomon; so did Jehoshaphat and Hezekiah; and so did Jonah; and so did the Apostles of our Lord;
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yea, even he that some would have to be the chief, by his being shaken with the blast of a damsels mouth, plainly discovered, he could not be the Rock of the Church:
yea, even he that Some would have to be the chief, by his being shaken with the blast of a damsels Mouth, plainly discovered, he could not be the Rock of the Church:
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yea, after this, he halted between the Jews and the Gentiles, and drew many after him in his dissimulation.
yea, After this, he halted between the jews and the Gentiles, and drew many After him in his dissimulation.
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I know no Saint that ever was in the world, that had not reason to complain in this kinde.
I know no Saint that ever was in the world, that had not reason to complain in this kind.
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Now whence cometh this, that Gods people are so subject to failings? Certainly, First, Satan is most spitefully bent against them;
Now whence comes this, that God's people Are so Subject to failings? Certainly, First, Satan is most spitefully bent against them;
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and he desireth, especially, to winnow them as wheat; and doth more rejoyce in the folling of them, then in an hundred others:
and he Desires, especially, to winnow them as wheat; and does more rejoice in the folling of them, then in an hundred Others:
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he seeketh to impair their comfort, and to bring a blemish upon that Truth which they profess.
he seeks to impair their Comfort, and to bring a blemish upon that Truth which they profess.
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Secondly, the best have corruption in them, and carry about with them a body of sin: though they be wholly justified,
Secondly, the best have corruption in them, and carry about with them a body of since: though they be wholly justified,
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yet they are not wholly sanctified: perfect sanctification is reserved for another life: and here, corruption will be still working.
yet they Are not wholly sanctified: perfect sanctification is reserved for Another life: and Here, corruption will be still working.
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Thirdly, the Lord in his wisdom suffereth it to be thus
Thirdly, the Lord in his Wisdom suffers it to be thus
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1. To abate their natural pride, by letting them have a sense of their own infirmities.
1. To abate their natural pride, by letting them have a sense of their own infirmities.
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2. To make them cleave more closely unto him. And 3. To make them more compassionate toward their brethren, in their weaknesses;
2. To make them cleave more closely unto him. And 3. To make them more compassionate towards their brothers, in their Weaknesses;
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and NONLATINALPHABET, to set them in joynt (as the word importeth) with a more easie hand,
and, to Set them in joint (as the word imports) with a more easy hand,
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as a man would do a member that is dislocated. For the Use of this:
as a man would do a member that is dislocated. For the Use of this:
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It confuteth the opinions of those mad brains that think it is possible for men to be without sin:
It confuteth the opinions of those mad brains that think it is possible for men to be without since:
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yea, the Antinomians have not stuck to say, Be in Christ, and sin if thou canst.
yea, the Antinomians have not stuck to say, Be in christ, and since if thou Canst.
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Saint John then must be a lyer, who calleth that man lyer, and saith the truth of God is not in him, that saith he hath no sin. And Saint Ambrose told that Catharist that said he had no sin, that that very word made him a sinner.
Saint John then must be a liar, who calls that man liar, and Says the truth of God is not in him, that Says he hath no since. And Saint Ambrose told that Catharist that said he had no since, that that very word made him a sinner.
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But such mad ones have more need of a Physitian to purge them, then of a Divine to confute them.
But such mad ones have more need of a physician to purge them, then of a Divine to confute them.
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Secondly, here is ground of comfort unto those that mourn daily under their defects: it is none otherwise with them, then with the dearest Saints:
Secondly, Here is ground of Comfort unto those that mourn daily under their defects: it is none otherwise with them, then with the dearest Saints:
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if they would weep their eyes out, they cannot weep themselves free from sin: nay, let them this day have repented never so seriously;
if they would weep their eyes out, they cannot weep themselves free from since: nay, let them this day have repented never so seriously;
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by to-morrow, yea (God knoweth) long before tomorrow, they shall be overtaken again. And as I desire this may comfort the disconsolate spirit;
by tomorrow, yea (God Knoweth) long before tomorrow, they shall be overtaken again. And as I desire this may Comfort the disconsolate Spirit;
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so I would be loath it should encourage the prophane:
so I would be loath it should encourage the profane:
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for they are apt to bolster themselves in their gross customable sins, by saying, Every one hath his faults; we have all our infirmities.
for they Are apt to bolster themselves in their gross customable Sins, by saying, Every one hath his Faults; we have all our infirmities.
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But let them know, there is a great and broad difference between their sins, and the infirmities that Gods children are chargeable withal. First:
But let them know, there is a great and broad difference between their Sins, and the infirmities that God's children Are chargeable withal. First:
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What I hate, that I do, saith S. Paul, Rom 7. The children of God are convinced in their judgements, that it is a sin; and hate it. What I hate, that I do, Says S. Paul, Rom 7. The children of God Are convinced in their Judgments, that it is a since; and hate it.
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The wicked man cannot say so: for he loveth his sin, he huggeth this Dalilah.
The wicked man cannot say so: for he loves his since, he huggeth this Delilah.
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Secondly, at vers. 19. Saint Paul saith, That which I would not, that I do. The purpose, will,
Secondly, At vers. 19. Saint Paul Says, That which I would not, that I do. The purpose, will,
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and resolution of the children of God, is against sin. So cannot the wicked say of himself;
and resolution of the children of God, is against since. So cannot the wicked say of himself;
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for he purposely and deliberately sinneth:
for he purposely and deliberately Sinneth:
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He doth not succumbere somno, but vacare; he doth not nod against his will, but purposely setteth himself to sleep.
He does not succumbere Somno, but vacare; he does not nod against his will, but purposely sets himself to sleep.
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Thirdly, Saint Paul calleth himself (vers. 24.) miserable man, in regard of his sin:
Thirdly, Saint Paul calls himself (vers. 24.) miserable man, in regard of his since:
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The good man is much troubled and grieved, when he is overtaken;
The good man is much troubled and grieved, when he is overtaken;
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it is a great burthen to his soul, and he resteth not, until he have made his peace.
it is a great burden to his soul, and he rests not, until he have made his peace.
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It is not so with the wicked. Fourthly; the good man walketh not after the flesh; he doth not make sin a trade: but the wicked man doth; it is his daily walk.
It is not so with the wicked. Fourthly; the good man walks not After the Flesh; he does not make since a trade: but the wicked man does; it is his daily walk.
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See then, whether there be not much difference between the infirmities of Gods children, and the irregularities of the wicked:
See then, whither there be not much difference between the infirmities of God's children, and the irregularities of the wicked:
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and therefore little reason to comfort themselves in this, That all have their failings. Lastly:
and Therefore little reason to Comfort themselves in this, That all have their failings. Lastly:
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As I would be loath the dogs should snatch the childrens bread: so I would be as loath, that the children should play the wantons with their bread;
As I would be loath the Dogs should snatch the Children's bred: so I would be as loath, that the children should play the wantons with their bred;
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that because they perswade themselves they are in the state of grace, to slight sin, and to be padling in those dirty kennels;
that Because they persuade themselves they Are in the state of grace, to slight since, and to be paddling in those dirty kennels;
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yea, to adventure upon some grosser ones, that are sweet and gainful: This is a piece of the devils Logick;
yea, to adventure upon Some grosser ones, that Are sweet and gainful: This is a piece of the Devils Logic;
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If thou be the Son of God, cast thy self down. Oh what horrible ingratitude is this!If thou be the Son of God, cast thy self down. O what horrible ingratitude is this!
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Is he merciful, that thou shouldst be sinful? Shall the kindness of the father,
Is he merciful, that thou Shouldst be sinful? Shall the kindness of the father,
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or master, make the son or servant more loose? Joseph reasoneth, from his masters favour, to faithfulness:
or master, make the son or servant more lose? Joseph reasoneth, from his Masters favour, to faithfulness:
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wilt thou reason, from Gods mercy, to iniquity? Why, the Psalmist telleth thee, There is mercy with the Lord; that he may be feared.
wilt thou reason, from God's mercy, to iniquity? Why, the Psalmist Telleth thee, There is mercy with the Lord; that he may be feared.
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Mayest not thou suspect thy self, that thou hast deluded thy self with a vain hope that thou wert in the state of grace? For certainly, no gracious heart can reason thus:
Mayest not thou suspect thy self, that thou hast deluded thy self with a vain hope that thou Wertenberg in the state of grace? For Certainly, no gracious heart can reason thus:
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God hath called me by his grace; therefore I will sin, and will take the liberty to offend God. God hath called me by his grace; Therefore I will sin, and will take the liberty to offend God.
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But if thou beest under grace, then be assured, that this thine argumentation will, after a while, spoil thy peace,
But if thou Best under grace, then be assured, that this thine argumentation will, After a while, spoil thy peace,
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and bring thee into such anxieties and perplexities, before thou recover thy former feelings of Gods love, that thou wilt say, thou hast had an hard penyworth of thy sin.
and bring thee into such anxieties and perplexities, before thou recover thy former feelings of God's love, that thou wilt say, thou hast had an hard pennyworth of thy since.
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Remember but David, how his bones were broken, before he was restored in the fear of God.
remember but David, how his bones were broken, before he was restored in the Fear of God.
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Let the sense of Gods warm favours melt us into all possible obedience:
Let the sense of God's warm favours melt us into all possible Obedience:
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and the neerer he hath brought us to himself, and the more he hath manifested himself unto us, the more observant let us be of him,
and the nearer he hath brought us to himself, and the more he hath manifested himself unto us, the more observant let us be of him,
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and the more tender and fearful to do the least thing that may offend him: this will shew the love of God to be shed abroad in our hearts:
and the more tender and fearful to do the least thing that may offend him: this will show the love of God to be shed abroad in our hearts:
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And that love which maketh us here holy, will make us hereafter happie. Preached, May 26. 1641.
And that love which makes us Here holy, will make us hereafter happy. Preached, May 26. 1641.
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THE FIFTH SERMON. GEN. 16.4. And he went in to Hagar, and she conceived: and when she had conceived, &c. THere remaineth one thing of the former verse;
THE FIFTH SERMON. GEN. 16.4. And he went in to Hagar, and she conceived: and when she had conceived, etc. THere remains one thing of the former verse;
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and that is, the circumstance of time, when this plot, of Abrahams marrying of Hagar, was put in practice;
and that is, the circumstance of time, when this plot, of Abrahams marrying of Hagar, was put in practice;
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after Abraham had dwelt ten yeers in the land of Canaan. After Abraham had dwelled ten Years in the land of Canaan.
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Now this time is mentioned, (say some Hebrews) because this was the time set for trial,
Now this time is mentioned, (say Some Hebrews) Because this was the time Set for trial,
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Whether the wife was like to be barren or fruitful. But Rebekah was twenty yeers barren.
Whither the wife was like to be barren or fruitful. But Rebekah was twenty Years barren.
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Cajetan thinketh, it was to shew, that Sarah now past hope of children, she being was seventy five yeers old, ten yeers younger then Abraham. S. Chrysostome saith, There is mention of the time, to give us to understand, NONLATINALPHABET: Cajetan Thinketh, it was to show, that Sarah now passed hope of children, she being was seventy five Years old, ten Years younger then Abraham. S. Chrysostom Says, There is mention of the time, to give us to understand,:
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how long the Patriarch waited, how many yeers he stoutly bare out his unfruitfulness, and how, being above all passion, he declared his great continence and wisdom:
how long the Patriarch waited, how many Years he stoutly bore out his unfruitfulness, and how, being above all passion, he declared his great continence and Wisdom:
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notwithstanding his wives barrenness, never thought of having children by any other then his wife.
notwithstanding his wives Barrenness, never Thought of having children by any other then his wife.
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But surely, this circumstance of time having reference to the marriage of Abraham and Sarah, it sheweth thus much, That Abraham having now continued ten yeers in the land of Canaan, and having had a promise of seed,
But surely, this circumstance of time having Referente to the marriage of Abraham and Sarah, it shows thus much, That Abraham having now continued ten Years in the land of Canaan, and having had a promise of seed,
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and no appearance of it in all this time; at the end of ten yeers, Sarah bethinks her self of this project: and herein, discovereth, First, her Impatience:
and no appearance of it in all this time; At the end of ten Years, Sarah bethinks her self of this project: and herein, Discovereth, First, her Impatience:
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she was weary of waiting any longer. Secondly, her Diffidence: she distrusted that any issue should come by her. And
she was weary of waiting any longer. Secondly, her Diffidence: she distrusted that any issue should come by her. And
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Thirdly, her attempting of an unlawful course. And these three are usually linked together: that people of Israel while they were in the wilderness, often murmured and were discontented,
Thirdly, her attempting of an unlawful course. And these three Are usually linked together: that people of Israel while they were in the Wilderness, often murmured and were discontented,
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for this and that which they wanted, and grew so impatient, that they do not onely fly upon Moses and Aaron, but they distrust God, they question his presence;
for this and that which they wanted, and grew so impatient, that they do not only fly upon Moses and Aaron, but they distrust God, they question his presence;
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is the Lord amongst us? and his power;
is the Lord among us? and his power;
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can God prepare a table in the wilderness? Nay, they grow not onely to wishing that they had dyed in Egypt, but they say one to another, let us make a captain and return into Egypt;
can God prepare a table in the Wilderness? Nay, they grow not only to wishing that they had died in Egypt, but they say one to Another, let us make a captain and return into Egypt;
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they are impatient, they are diffident, and that maketh them think of a desperate course;
they Are impatient, they Are diffident, and that makes them think of a desperate course;
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and maketh them resolve of going back to that place, wherein they had endured such miserable slavery, to the emb•••ering of their lives;
and makes them resolve of going back to that place, wherein they had endured such miserable slavery, to the emb•••ering of their lives;
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and from whence they were freed, by a most miraculous hand. Yea thus it was with David, while God deferred the accomplishment of his promise; and from whence they were freed, by a most miraculous hand. Yea thus it was with David, while God deferred the accomplishment of his promise;
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and that Saul still hunted him (as he saith) like a partridg upon the mountains:
and that Saul still hunted him (as he Says) like a Partridge upon the Mountains:
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he groweth impatient in his spirit, and that worketh to a diffidence;
he grows impatient in his Spirit, and that works to a diffidence;
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for he saith, all men are lyers; and that which they have said unto him, hath been but to gull and delude him;
for he Says, all men Are liars; and that which they have said unto him, hath been but to gull and delude him;
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nay his thoughts bubble up against God, as if he had forgotten to be gracious; and he flatly saith, I shall one day fall by the hand of Saul;
nay his thoughts bubble up against God, as if he had forgotten to be gracious; and he flatly Says, I shall one day fallen by the hand of Saul;
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and what followeth upon this, but a desperate act, he casteth himself amongst the Philistins; which if God had not been the more merciful, had been the next means of his confusion.
and what follows upon this, but a desperate act, he Cast himself among the philistines; which if God had not been the more merciful, had been the next means of his confusion.
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This we see in Job, when the hand of God continued heavy upon him, and that not only his body was pained,
This we see in Job, when the hand of God continued heavy upon him, and that not only his body was pained,
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but his minde was afflicted, he groweth impatient, and is weary of bemoaning himself;
but his mind was afflicted, he grows impatient, and is weary of bemoaning himself;
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and then he groweth distrustfull He cryeth (as he saith,) but God heareth not, he standeth up, and God regardeth not:
and then he grows distrustful He Cries (as he Says,) but God hears not, he Stands up, and God Regardeth not:
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Job. 30. And he sticketh not to think, yea to say, that God hath a purpose to make an end of him;
Job. 30. And he sticketh not to think, yea to say, that God hath a purpose to make an end of him;
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nay, see what this commeth to, at some time: Job. 7. My soul chooseth strangling and death, rather then my life: nay, see what this comes to, At Some time: Job. 7. My soul chooses strangling and death, rather then my life:
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And yet this man is propounded, as an example of patience.
And yet this man is propounded, as an Exampl of patience.
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James 5. To let us know, that the best graces in Gods children while they are cloathed with flesh, are mingled with imperfection.James 5. To let us know, that the best graces in God's children while they Are clothed with Flesh, Are mingled with imperfection.
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And Secondly, that in those infirmities which escape us under some tedious and piercing afflictions; (so we see them,
And Secondly, that in those infirmities which escape us under Some tedious and piercing afflictions; (so we see them,
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and strive against them, and be grieved for them as he was,) God will be merciful unto us.
and strive against them, and be grieved for them as he was,) God will be merciful unto us.
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In experience we finde how ordinary it is, when men have long waited for deliverance from this or that cross,
In experience we find how ordinary it is, when men have long waited for deliverance from this or that cross,
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or long sought this or that blessing; they grow impatient and tumultuous in their thoughts;
or long sought this or that blessing; they grow impatient and tumultuous in their thoughts;
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and from that they come to diffidence and distrust, and say with Iehoram, 2 Kings. 6. Why should we wait on God any longer? Either they distrust his power, that he cannot help;
and from that they come to diffidence and distrust, and say with Jehoram, 2 Kings. 6. Why should we wait on God any longer? Either they distrust his power, that he cannot help;
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or his goodness, that he will not help;
or his Goodness, that he will not help;
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and then followeth, by the suggestion of Satan, and their own corrupt hearts, an using of unlawful means and courses, to satisfie themselves:
and then follows, by the suggestion of Satan, and their own corrupt hearts, an using of unlawful means and courses, to satisfy themselves:
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Some men like Saul, run to the witch at endor, because God answereth him not;
some men like Saul, run to the witch At Endor, Because God Answers him not;
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and some mens diffidence groweth as sower as despaire, and they cast themselves out of this life, into an eternal death.
and Some men's diffidence grows as sour as despair, and they cast themselves out of this life, into an Eternal death.
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Now for the Use of this: Labour we to stop this course in the head;
Now for the Use of this: Labour we to stop this course in the head;
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and whensoever God exerciseth us, or how long soever, let us possess our souls in patience.
and whensoever God Exerciseth us, or how long soever, let us possess our Souls in patience.
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Now I do not make patience to be an insensibleness under Gods hand, for I finde that considered as a fault, Jsai. 42. He hath poured out the fury of his anger upon Jacob:
Now I do not make patience to be an insensibleness under God's hand, for I find that considered as a fault, Isai. 42. He hath poured out the fury of his anger upon Jacob:
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the fire burned him, and he laid it not to heart. And Jerem. 5.3. Thou hast strucken them, but they have not grieved. the fire burned him, and he laid it not to heart. And Jeremiah 5.3. Thou hast strucken them, but they have not grieved.
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If a parent should correct his child, and should finde in him a stubborn indolence, would he not be displeased with it? This is Asinina patientia, an asses patience;
If a parent should correct his child, and should find in him a stubborn indolence, would he not be displeased with it? This is Asinina patientia, an asses patience;
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neither do I mean by patience that strength of spirit, and manlike resolution and courage, that is found in some;
neither do I mean by patience that strength of Spirit, and manlike resolution and courage, that is found in Some;
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out of pride of heart scorning to complain, as that party saith, Jerem. 10. Truly this is a grief, and I must beare it:
out of pride of heart scorning to complain, as that party Says, Jeremiah 10. Truly this is a grief, and I must bear it:
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This is Obduratio or durities, (as the scool calleth it:) hardness and obduration;
This is Obduratio or Duties, (as the scool calls it:) hardness and obduration;
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and Job calleth it, an hardning of a mans self in sorrow, s Job. 6. But I mean, by patience, a meek submission of ones self to Gods dispensation; out of a consideration.
and Job calls it, an hardening of a men self in sorrow, s Job. 6. But I mean, by patience, a meek submission of ones self to God's Dispensation; out of a consideration.
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First, Of Gods soveraignty, and power. Secondly, Out of a sence, of our own deserts by sin.
First, Of God's sovereignty, and power. Secondly, Out of a sense, of our own deserts by since.
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Thirdly, Out of a perswasion of that comfortable issue, hovereth in the close, that God will give to our tryall,
Thirdly, Out of a persuasion of that comfortable issue, hovereth in the close, that God will give to our trial,
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if we can depend upon him. This, I say, we must labour for: and though the exercise of our patience belong, yet we must not give out: Sarah here wayted ten years;
if we can depend upon him. This, I say, we must labour for: and though the exercise of our patience belong, yet we must not give out: Sarah Here waited ten Years;
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I confess, many of us would have been sooner weary: but if God should not answer us in twelve years;
I confess, many of us would have been sooner weary: but if God should not answer us in twelve Years;
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so long had the woman been troubled with a bloody issue, Luke 8. and had spent all her living upon physitians,
so long had the woman been troubled with a bloody issue, Lycia 8. and had spent all her living upon Physicians,
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and could not be healed of any; nay rather grew worse: Mark. 5. Though not in eighteen years;and could not be healed of any; nay rather grew Worse: Mark. 5. Though not in eighteen Years;
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as that woman that was bound by Satan, Luke 13. Though not in six and thirty years, as that woman that was bound by Satan, Lycia 13. Though not in six and thirty Years,
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as it was with the palsied man, that lay at the pool of Bethesda; yet we must patiently wait till God coms:
as it was with the palsied man, that lay At the pool of Bethesda; yet we must patiently wait till God coms:
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patience must have her perfect work;
patience must have her perfect work;
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yea though God, mean to exercise us all our daies, we must submit, our desires must be rather Erudiri then Erui, (as Saint Bernard speaks;
yea though God, mean to exercise us all our days, we must submit, our Desires must be rather Erudiri then Erui, (as Saint Bernard speaks;
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) rather to have the afflictions sanctified, then removed; ) rather to have the afflictions sanctified, then removed;
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and we must think (for the establishing our selves in the interim,) of what we should have, and what we shall have;
and we must think (for the establishing our selves in the interim,) of what we should have, and what we shall have;
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we should have torments endless, and we shall have joyes everlasting, if we thus obediently wait upon God;
we should have torments endless, and we shall have Joys everlasting, if we thus obediently wait upon God;
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such joyes, as all the afflictions in this life are not worthy of Rom. 8. such joyes that it is but, NONLATINALPHABET light affliction, and but for a moment, in comparison of that NONLATINALPHABET:
such Joys, as all the afflictions in this life Are not worthy of Rom. 8. such Joys that it is but, Light affliction, and but for a moment, in comparison of that:
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that far more exceeding, and eternal weight of glory: that Far more exceeding, and Eternal weight of glory:
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2 Cor. 4. For what is Sarahs staying, ten, twenty, thirty, forty years, yea Methuselah, age,
2 Cor. 4. For what is Sarahs staying, ten, twenty, thirty, forty Years, yea Methuselah, age,
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unto eternity? Let this strengthen our patience, and ever keep us from thinking of any unlawfull means to rid our selves from the cross that is upon us;
unto eternity? Let this strengthen our patience, and ever keep us from thinking of any unlawful means to rid our selves from the cross that is upon us;
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but do as those worthies, Hebr. 11. Who would not accept of a deliverance, (that is, upon ill conditions) that they might obtain a better, resurrection. Another thing;
but do as those worthies, Hebrew 11. Who would not accept of a deliverance, (that is, upon ill conditions) that they might obtain a better, resurrection. another thing;
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I observed from this circumstance of time in this ten years that Abraham had dwelt in Canaan, God had blessed him with a great estate;
I observed from this circumstance of time in this ten Years that Abraham had dwelled in Canaan, God had blessed him with a great estate;
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he had given him favour, in the eyes of the greatest inhabitants of the land, and they were confederate with him;
he had given him favour, in the eyes of the greatest inhabitants of the land, and they were confederate with him;
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he had gotten a notable victory over certain Kings, which much raised the rate of him, in the opinion of the world:
he had got a notable victory over certain Kings, which much raised the rate of him, in the opinion of the world:
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and God had appeared unto him, and given him great encouragement; and yet his wife was barren; he hath no childe.
and God had appeared unto him, and given him great encouragement; and yet his wife was barren; he hath no child.
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Thus is God pleased to dispense his blessings, that he keepeth people short in something: though they have much, they have not all they would have. Thus is God pleased to dispense his blessings, that he Keepeth people short in something: though they have much, they have not all they would have.
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The son of Abraham, Isaac, hath a great estate, and a good and a beautiful wife:
The son of Abraham, Isaac, hath a great estate, and a good and a beautiful wife:
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but she is barren twenty yeers together. Rachel is beautiful, and beloved of her husband: but yet she hath not a childe.
but she is barren twenty Years together. Rachel is beautiful, and Beloved of her husband: but yet she hath not a child.
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And so it was with Hannah; she hath her husbands heart: but God hath shut up her womb.
And so it was with Hannah; she hath her Husbands heart: but God hath shut up her womb.
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So we see in Naaman the Syrian, 2 Kings 5. he was the captain of the host of the king of Syria, a great man with his master, and honourable; So we see in Naaman the Syrian, 2 Kings 5. he was the captain of the host of the King of Syria, a great man with his master, and honourable;
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a mighty man in valour, and had gotten victories: but he was a leper. Asa was a great Prince, and had a prosperous raign:a mighty man in valour, and had got victories: but he was a leper. Asa was a great Prince, and had a prosperous Reign:
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yet he was diseased in his feet, 2 Chron. 16. And we see this in experience: yet he was diseased in his feet, 2 Chronicles 16. And we see this in experience:
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God giveth some man a great estate;
God gives Some man a great estate;
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but he wanteth honour, (and, it may be, he is happier in the want of it,
but he Wants honour, (and, it may be, he is Happier in the want of it,
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if he could see it:) yet he wanteth it, because he earnestly desireth it. Another man hath Honour and Wealth; but he wanteth Health;
if he could see it:) yet he Wants it, Because he earnestly Desires it. another man hath Honour and Wealth; but he Wants Health;
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and envieth the poor labouring-mans good stomack. Another hath all three, and yet wanteth children;
and Envieth the poor labouring-mans good stomach. another hath all three, and yet Wants children;
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and, it may be, is distressed more how to dispose of his estate, then ever he was to get it. Yea, many have Children also;
and, it may be, is distressed more how to dispose of his estate, then ever he was to get it. Yea, many have Children also;
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but they want comfort in them: and they are beaten, oft, with that which should be the staff of their age.
but they want Comfort in them: and they Are beaten, oft, with that which should be the staff of their age.
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Many a man is comely and proportionable;
Many a man is comely and proportionable;
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but he wants an inside, and hath animam pro sale, his soul onely as salt, to keep his body sweet. Many are of excellent abilities:
but he Wants an inside, and hath animam Pro sale, his soul only as salt, to keep his body sweet. Many Are of excellent abilities:
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but they are deformed, and lack the symmetry of parts. Some man hath a good Invention; but he wanteth Judgement:
but they Are deformed, and lack the symmetry of parts. some man hath a good Invention; but he Wants Judgement:
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and some have both, in a good measure; but want Memory. Some men are excellent for conception of a matter; but they want expression.
and Some have both, in a good measure; but want Memory. some men Are excellent for conception of a matter; but they want expression.
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Many have an NONLATINALPHABET, a circle of all Learning: but they are condi, but not promi; as it were cisterns, and not conduit-pipes:
Many have an, a circle of all Learning: but they Are condi, but not Promi; as it were cisterns, and not conduit-pipes:
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they have not the faculty of communicating themselves; you must pump hard, to get any thing out of them.
they have not the faculty of communicating themselves; you must pump hard, to get any thing out of them.
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And some great learned Ministers, are poor Preachers:
And Some great learned Ministers, Are poor Preachers:
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or, if they be good at the Doctrinal part, they are not so good at Application.
or, if they be good At the Doctrinal part, they Are not so good At Application.
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And as God doth justly in all this; (for he may do what he will with his own:) so most wisely:
And as God does justly in all this; (for he may do what he will with his own:) so most wisely:
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for such is our corruption, and so much flesh is in us, that if we should have what we desire, in these outward things, we should neither know God,
for such is our corruption, and so much Flesh is in us, that if we should have what we desire, in these outward things, we should neither know God,
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nor our selves, as we ought:
nor our selves, as we ought:
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God is not in all the thoughts of him that saith in his heart, I shall never be removed, and feareth not adversity: Nay, such people say unto God, ( Job 21.) Depart from us; we desire not the knowledge of thy ways: God is not in all the thoughts of him that Says in his heart, I shall never be removed, and fears not adversity: Nay, such people say unto God, (Job 21.) Depart from us; we desire not the knowledge of thy ways:
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and they forget themselves even to be men; as it is Psal. 9.10.
and they forget themselves even to be men; as it is Psalm 9.10.
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Secondly, we should be so in love with this life, that we would never desire a better;
Secondly, we should be so in love with this life, that we would never desire a better;
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we would say, as Peter in the mount, Bonum est esse hic; 'Tis good for us to be here:
we would say, as Peter in the mount, Bonum est esse hic; It's good for us to be Here:
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We would chuse to have our portion in this life; and to be filii hujus seculi, children of this world.
We would choose to have our portion in this life; and to be Sons hujus Seculi, children of this world.
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For, take a man that hath the affluence of all these outward things; that hath health, and wealth, and friends, and children, and a fair dwelling;
For, take a man that hath the affluence of all these outward things; that hath health, and wealth, and Friends, and children, and a fair Dwelling;
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and bathes himself in his pleasures, and wanteth none outward accommodation: and how infrequent and cold are his thoughts and desires of the life to come!
and baths himself in his pleasures, and Wants none outward accommodation: and how infrequent and cold Are his thoughts and Desires of the life to come!
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how loath is he to part with This! Haec sunt quae faciunt invitos mori: these are the things which occasion an unwillingness to die.
how loath is he to part with This! Haec sunt Quae faciunt invitos Mori: these Are the things which occasion an unwillingness to die.
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He is almost of that Cardinals minde, that preferred his part in Paris, before his part in paradise.
He is almost of that Cardinals mind, that preferred his part in paris, before his part in paradise.
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Therefore, I say, God, in great wisedom, keepeth us short in some things, that we may not cor apponere, set our hearts upon these temporal contentments. For the Use then:
Therefore, I say, God, in great Wisdom, Keepeth us short in Some things, that we may not cor apponere, Set our hearts upon these temporal contentment's. For the Use then:
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Let us be content to want some things that our hearts stand unto:
Let us be content to want Some things that our hearts stand unto:
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We cannot say, we are thankful for what we have, if we murmure for what we want; We cannot say, we Are thankful for what we have, if we murmur for what we want;
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if the want of one blessing, makes us over-look all the rest:
if the want of one blessing, makes us overlook all the rest:
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As we see in Ahab, who prized not a Kingdom, because he wanted a poor Vineyard:
As we see in Ahab, who prized not a Kingdom, Because he wanted a poor Vineyard:
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and Haman, that took comfort in nothing, because he wanted Mordecai 's knee. Yea, it was Abrahams infirmity, when he saith to God, What canst thou give me, since I go childless?
and Haman, that took Comfort in nothing, Because he wanted Mordecai is knee. Yea, it was Abrahams infirmity, when he Says to God, What Canst thou give me, since I go childless?
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Secondly, if we have many things that others want; why should we not be content to want some things that others have?
Secondly, if we have many things that Others want; why should we not be content to want Some things that Others have?
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Thirdly, with all our wrangling, we cannot have the thing we desire; we cannot make an hair white or black:
Thirdly, with all our wrangling, we cannot have the thing we desire; we cannot make an hair white or black:
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no man can receive any thing, but from above. Fourthly, God thinks fit, that we should, as abound in some things, so want others.
no man can receive any thing, but from above. Fourthly, God thinks fit, that we should, as abound in Some things, so want Others.
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Si non fit quod petitur, non expedit ut fiat, (saith the Father:) if it be not granted which thou prayest for, God seeth it not expedient for thee. Si non fit quod petitur, non expedit ut fiat, (Says the Father:) if it be not granted which thou Prayest for, God sees it not expedient for thee.
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Lastly, let us prepare our selves for heaven, and, by a meek and holy carriage, fit our selves for it:
Lastly, let us prepare our selves for heaven, and, by a meek and holy carriage, fit our selves for it:
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and in that place there shall be no want; it shall give every one satisfaction:
and in that place there shall be no want; it shall give every one satisfaction:
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though the vessels cast into the vast ocean may be of different, capacity, and so, degrees of glory;
though the vessels cast into the vast Ocean may be of different, capacity, and so, Degrees of glory;
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yet the least vessel shall be as full as it can hold:
yet the least vessel shall be as full as it can hold:
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and whereas here, (as the School-men acutely) quiescimus in desideriis, we are fain to be contented with desires of rest:
and whereas Here, (as the Schoolmen acutely) quiescimus in Desiderius, we Are fain to be contented with Desires of rest:
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there, shall be desideriorum quies; an absolute and blessed rest of all desires. We come now to the next verse;
there, shall be desideriorum quies; an absolute and blessed rest of all Desires. We come now to the next verse;
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in which, and in the two following, are set down the Consequents of this marriage of Abraham and Sarah First, her conception.
in which, and in the two following, Are Set down the Consequents of this marriage of Abraham and Sarah First, her conception.
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Secondly, her insolent carriage upon her conceiving. Thirdly, the expostulation of Sarah with her husband. Fourthly, Abrahams yeelding of the power into Sarahs hand.
Secondly, her insolent carriage upon her conceiving. Thirdly, the expostulation of Sarah with her husband. Fourthly, Abrahams yielding of the power into Sarahs hand.
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Fifthly, Sarahs correcting of Hagar; together with her flight. For the first, He went in to her, and she conceived.
Fifthly, Sarahs correcting of Hagar; together with her flight. For the First, He went in to her, and she conceived.
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For the phrase of going in unto her, we spake of it before, at the second verse.
For the phrase of going in unto her, we spoke of it before, At the second verse.
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For the other clause, and she conceived, this may be observed; That evil actions oftentimes take effect, and prosper:
For the other clause, and she conceived, this may be observed; That evil actions oftentimes take Effect, and prosper:
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that is, attain that end which the plotters and contrivers aim at. Satan, at first, laid his bait, and it took with our first parents:
that is, attain that end which the plotters and contrivers aim At. Satan, At First, laid his bait, and it took with our First Parents:
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And Cain, his first-born, accomplished what he intended; he had his brothers life. And so the brethren of Joseph succeeded in their enterprise against their brother. Ziba prospereth in his cheat; and Gehazi in his attempt. The ambitious mans lines hold;
And Cain, his firstborn, accomplished what he intended; he had his Brother's life. And so the brothers of Joseph succeeded in their enterprise against their brother. Ziba prospereth in his cheat; and Gehazi in his attempt. The ambitious men lines hold;
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and the man that useth unjust courses, heapeth up wealth.
and the man that uses unjust courses, heapeth up wealth.
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And the slanderer findeth such as receive his defamations, and are wrought into an ill conceit of their brethren, by such incendiaries.
And the slanderer finds such as receive his defamations, and Are wrought into an ill conceit of their brothers, by such incendiaries.
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The revengeful man fulfilleth his own desire of touchiness:
The revengeful man fulfilleth his own desire of touchiness:
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And the voluptuous man, having laid his plot, satisfieth himself, and catcheth that he fished for.
And the voluptuous man, having laid his plot, Satisfieth himself, and Catches that he fished for.
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And God permitteth it to be thus: for, though non vult peccatum, God willeth not sin; And God permitteth it to be thus: for, though non vult peccatum, God wills not since;
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yet permittit volens, & non invitus; that God permitteth sin freely, and not unwilling: Yet his permission and his will, have two several objects.
yet Permittit volens, & non Unwillingly; that God permitteth since freely, and not unwilling: Yet his permission and his will, have two several objects.
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His permission is referred to the sin it self;
His permission is referred to the since it self;
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his will, to that good end that (by his wisdom) he is able to bring out of it.
his will, to that good end that (by his Wisdom) he is able to bring out of it.
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Certain it is, (saith Saint Augustine) non fit aliquid, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo: Certain it is, (Says Faint Augustine) non fit Aliquid, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo:
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nothing is done, unless the Almighty will it to be done, either by suffering it to be done, or doing of it himself.
nothing is done, unless the Almighty will it to be done, either by suffering it to be done, or doing of it himself.
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And again, secondly, non dubitandum est Deum facere benè, etiam sinendo fieri quaecunque fiunt malè:
And again, secondly, non dubitandum est God facere benè, etiam sinendo fieri quaecunque Fluent malè:
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'tis not to be doubted (saith he) but God doth well, even in permitting those things to be done, that are done ill.
it's not to be doubted (Says he) but God does well, even in permitting those things to be done, that Are done ill.
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And thirdly, the good God would not suffer it, unless he knew how to fetch good out of it.
And Thirdly, the good God would not suffer it, unless he knew how to fetch good out of it.
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Man may censure him for this permission of evil to be done, and to take effect, that he is the author of sin.
Man may censure him for this permission of evil to be done, and to take Effect, that he is the author of since.
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Just reasons there be (as you have been taught heretofore) why God doth not hinder the wicked in their course;
Just Reasons there be (as you have been taught heretofore) why God does not hinder the wicked in their course;
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yea, letteth them prosper in their evil actions. For the Use of this: Let us learn, never to justifie an evil action, because of the event.
yea, lets them prosper in their evil actions. For the Use of this: Let us Learn, never to justify an evil actium, Because of the event.
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Hagar here conceiveth; and so many a base woman hath children, as soon, and with more easie labour then those that came honestly by them:Hagar Here conceiveth; and so many a base woman hath children, as soon, and with more easy labour then those that Come honestly by them:
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Shall they, therefore, justifie their unclean mixture? A thief prospereth: but this justifieth not his course.
Shall they, Therefore, justify their unclean mixture? A thief prospereth: but this Justifieth not his course.
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Good purposes and intendments do oftentimes fail; they must not be condemned for that: no more must wicked actions, for their success, be justified.
Good Purposes and intendments do oftentimes fail; they must not be condemned for that: no more must wicked actions, for their success, be justified.
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Careat successibus opto, quisquis ab eve•ti• facta not•nda putat: May he want success, that draweth his conclusions from events.Care at successibus opto, quisquis ab eve•ti• facta not•nda putat: May he want success, that draws his conclusions from events.
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It is a thing that swayeth much with carnal mindes, that if they prosper in their ill way,
It is a thing that swayeth much with carnal minds, that if they prosper in their ill Way,
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and they have that which they aim at, they think it is a blessing; and hence are apt to justifie their actions.
and they have that which they aim At, they think it is a blessing; and hence Are apt to justify their actions.
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Foelix scel•• virtus vocatur (saith the Heathen.) And Dionysius having a fair winde;Felix scel•• virtus vocatur (Says the Heathen.) And Dionysius having a fair wind;
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after he had robbed the temple of Aesculapius, stuck not to say, That the gods did approve sacriledge.
After he had robbed the temple of Aesculapius, stuck not to say, That the God's did approve sacrilege.
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It may be, it made Jeroboam think the better of his idolatry, because the Prophet that spake against the altar at Bethel, was destroyed by a lion.
It may be, it made Jeroboam think the better of his idolatry, Because the Prophet that spoke against the altar At Bethel, was destroyed by a Lion.
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And those in Jerem. 44. justified themselves in offering cakes to the queen of heaven, by the plenty that they had upon it.
And those in Jeremiah 44. justified themselves in offering cakes to the queen of heaven, by the plenty that they had upon it.
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Antonius, Archbishop of Florence, telleth of the mother of Peter Lombard, and Petrus Commestor, and Gratian; (the first, the compiler of the Sentences; Antonius, Archbishop of Florence, Telleth of the mother of Peter Lombard, and Peter Commestor, and Gratian; (the First, the compiler of the Sentences;
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the second, of the Scholastical History; the third, of the Decrees:) being all children born in adultery and uncleanness;
the second, of the Scholastical History; the third, of the Decrees:) being all children born in adultery and uncleanness;
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That when she came to confession, she told the Priest, she could not repent her of her adultery,
That when she Come to Confessi, she told the Priest, she could not Repent her of her adultery,
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because of the good success of it, having brought into the world three such worthy men.
Because of the good success of it, having brought into the world three such worthy men.
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And still this raigneth in mens mindes, that so far as they prosper in ill ways,
And still this Reigneth in men's minds, that so Far as they prosper in ill ways,
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so far they are blessed of God. I will shut up this Point with one known thing.
so Far they Are blessed of God. I will shut up this Point with one known thing.
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Many men and women commit foul acts, and it pleaseth God to suspend his judgements,
Many men and women commit foul acts, and it Pleases God to suspend his Judgments,
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nay to suffer them to thrive and prosper, and to live in all possible jollity, without the controlment of any the least judgement:
nay to suffer them to thrive and prosper, and to live in all possible jollity, without the controlment of any the least judgement:
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O how do they bless themselves in this, and think themselves in better estate, by far, then Preachers would make them!
Oh how do they bless themselves in this, and think themselves in better estate, by Far, then Preachers would make them!
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But, if they would look into Gods book, they should finde, that it is one of the greatest judgements that God layeth upon man in this life,
But, if they would look into God's book, they should find, that it is one of the greatest Judgments that God Layeth upon man in this life,
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than he suffereth them to thrive in sin.
than he suffers them to thrive in since.
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He telleth the people, Ezek. 16. that he will make his fury to rest, and his jealousie to depart from them, and he will be quiet:
He Telleth the people, Ezekiel 16. that he will make his fury to rest, and his jealousy to depart from them, and he will be quiet:
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Which when Saint Augustine, upon occasion, took into consideration, he crieth out, Qu••ta poena vulla poena! How great a judgement is no punishment!
Which when Saint Augustine, upon occasion, took into consideration, he cries out, Qu••ta poena vulla poena! How great a judgement is no punishment!
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And, Hosea 4. he saith, he will not punish their daughters when they commit whoredom,
And, Hosea 4. he Says, he will not Punish their daughters when they commit whoredom,
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nor their spouses when they commit adultery ▪ And a Father, as wise as he was devout, crieth out, Nulo hanc misericordiam, Domine; nor their Spouses when they commit adultery ▪ And a Father, as wise as he was devout, cries out, Nulo hanc misericordiam, Domine;
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I shew me no such mercy, Lord. For there is Terribilis lenitas, a terrible clemency; and Parcens orudelitas, a merciful cruelty:
I show me no such mercy, Lord. For there is Terrible lenitas, a terrible clemency; and Grieving orudelitas, a merciful cruelty:
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for God, oftentimes, maketh such way for the sinner, as he did for Pharaohs chariots, even till her came into the midst of the sea;
for God, oftentimes, makes such Way for the sinner, as he did for Pharaohs chariots, even till her Come into the midst of the sea;
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and then he glorifieth himself in his destruction. Well then, though Hagar conceived, it justifieth not her fact:
and then he Glorifieth himself in his destruction. Well then, though Hagar conceived, it Justifieth not her fact:
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We must not make this a rule, to justifie an action simply from the success of it.
We must not make this a Rule, to justify an actium simply from the success of it.
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The next Consequent is, Hagars insolency: When she saw she hid conceived, her mistress was despised in her eyes. Where, first, we may observe,
The next Consequent is, Hagars insolency: When she saw she hid conceived, her mistress was despised in her eyes. Where, First, we may observe,
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How the pride of our hearts sheweth it self, upon the least start or precedency we have of others. How the pride of our hearts shows it self, upon the least start or precedency we have of Others.
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This handmaid hath a childe, and her mistress hath none; and she despiseth her. So it is in regard of wealth;
This handmaid hath a child, and her mistress hath none; and she despises her. So it is in regard of wealth;
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the old proverb is, The Blood riseth with the Goods.
the old proverb is, The Blood Riseth with the Goods.
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David speaketh of the scorning of those that be at ease, or wealthy, Psal. 123. And Solomon saith, Prov. 18. The rich answereth roughly, because he hath an high conceit of himself. David speaks of the scorning of those that be At ease, or wealthy, Psalm 123. And Solomon Says, Curae 18. The rich Answers roughly, Because he hath an high conceit of himself.
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And Chap. 22. 5. The rich ruleth over the poor:
And Chap. 22. 5. The rich Ruleth over the poor:
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he thinketh he may command him as his underling, yea, may take any thing from him,
he Thinketh he may command him as his underling, yea, may take any thing from him,
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and he must hold his peace;
and he must hold his peace;
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as the rich man, in Nathans parable, took the sheep from the poor man. And therefore well did Agur, Prov. 30. pray against superfluity of riches, lest he should be proud. Saint Paul saith, Charge rich men, that they be not high minded, 1 Tim. 6.17. for, (saith Saint Augustine ) As each fruit hath a worm growing out of it; as the rich man, in Nathans parable, took the sheep from the poor man. And Therefore well did Agur, Curae 30. pray against superfluity of riches, lest he should be proud. Saint Paul Says, Charge rich men, that they be not high minded, 1 Tim. 6.17. for, (Says Faint Augustine) As each fruit hath a worm growing out of it;
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so vermis divitiarum superbia, Pride is the worm of riches. so vermis divitiarum superbia, Pride is the worm of riches.
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And how stately do some men carry themselves towards others, if they have more of this worlds wealth then others! So for honour:
And how stately do Some men carry themselves towards Others, if they have more of this world's wealth then Others! So for honour:
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if a man be exalted, how he bussles! (as in Haman: ) nay, if he have but the meanest office, we see how he is blown up. So for Knowledge:
if a man be exalted, how he bussles! (as in Haman:) nay, if he have but the Meanest office, we see how he is blown up. So for Knowledge:
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certain it is, the property of that is, to puff up, 1 Cor. 8. and they that have a greater measure then others, scorn others (as the Pharisees did the people; certain it is, the property of that is, to puff up, 1 Cor. 8. and they that have a greater measure then Others, scorn Others (as the Pharisees did the people;
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) they scorn them as ignorant, and those that know not the Law: ) they scorn them as ignorant, and those that know not the Law:
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And Caiaphas telleth the chief Priest and the Pharisees, that they know nothing at all, John 4. If a woman hath more beauty, she despiseth her that hath less:
And Caiaphas Telleth the chief Priest and the Pharisees, that they know nothing At all, John 4. If a woman hath more beauty, she despises her that hath less:
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nay, even a better garb of clothes, (that case of rottenness) is a ground of quarrel.
nay, even a better garb of clothes, (that case of rottenness) is a ground of quarrel.
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I may extend it further, even unto spiritual gifts; those also are haunted with this evil spirit of Pride:
I may extend it further, even unto spiritual Gifts; those also Are haunted with this evil Spirit of Pride:
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and they that have a greater measure of them, as they think, then others, they are not onely proud in themselves, (as we see in the Church of Laodicea, Rev. 3. that said she was rich; and Saint Paul had the messenger of Satan sent, on purpose to buffet him, that he should not be exalted above measure with his revelations:
and they that have a greater measure of them, as they think, then Others, they Are not only proud in themselves, (as we see in the Church of Laodicea, Rev. 3. that said she was rich; and Saint Paul had the Messenger of Satan sent, on purpose to buffet him, that he should not be exalted above measure with his revelations:
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) but exalt themselves above others, and despise them; ) but exalt themselves above Others, and despise them;
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as we see in those, Isai. 65. that say, Stand by thy self, come not neer me;
as we see in those, Isaiah 65. that say, Stand by thy self, come not near me;
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for I am holier then thou: and in that Pharisee, Luke 10. that preferred himself before the Publican;for I am Holier then thou: and in that Pharisee, Lycia 10. that preferred himself before the Publican;
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yea, spake of him with scorn;
yea, spoke of him with scorn;
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as this publican. And I fear, the world is too full of This, in these last and worst times:as this publican. And I Fear, the world is too full of This, in these last and worst times:
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For people are blown up with such a conceit of their own Knowledge and Sanctity, that they despise others the dear servants of God, it may be short,
For people Are blown up with such a conceit of their own Knowledge and Sanctity, that they despise Others the dear Servants of God, it may be short,
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though not in truth, yet in degrees; and so prove (at once) both proud and uncharitable. For the Use of this:
though not in truth, yet in Degrees; and so prove (At once) both proud and uncharitable. For the Use of this:
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Let us watch over ourselves, and pray to God for his grace, that if God shall be pleased to advance us in any thing above others, Let us watch over ourselves, and pray to God for his grace, that if God shall be pleased to advance us in any thing above Others,
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yet our hearts be not lifted up. God would not have the Kings heart lifted up above his brethren, Deut. 17.10. Let not these outward things, (these trappings) make us disdainful towards others:
yet our hearts be not lifted up. God would not have the Kings heart lifted up above his brothers, Deuteronomy 17.10. Let not these outward things, (these trappings) make us disdainful towards Others:
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they be but Pompatica & volatica, but phancies and accoutrements; and God can soon unplume us, and take away that which swelleth us so.
they be but Pompatica & volatica, but fancies and accoutrements; and God can soon unplume us, and take away that which Swells us so.
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Nor, in regard of spiritual things, let us be lifted up, over-weening our selves, and despising our brethren.
Nor, in regard of spiritual things, let us be lifted up, overweening our selves, and despising our brothers.
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The most loaden tree boweth it self; and the heaviest ear hangs down the head; the Sun casteth the least shadow, when it is at the highest;
The most loaded tree boweth it self; and the Heaviest ear hangs down the head; the Sun Cast the least shadow, when it is At the highest;
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the violet hideth it self with its own leaves, and groweth lowe, though it smelleth sweet.
the violet Hideth it self with its own leaves, and grows low, though it smelleth sweet.
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And I would wish all people to take heed of this pride; for this smoke may be in a cottage, as well as a palace:
And I would wish all people to take heed of this pride; for this smoke may be in a cottage, as well as a palace:
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the bramble hath proud thoughts, as if he were fit to be King;
the bramble hath proud thoughts, as if he were fit to be King;
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and the thistle sideth with the cedar of Libanus: And therefore let all strive against pride, all mortifie this sinful lust;
and the thistle sideth with the cedar of Lebanon: And Therefore let all strive against pride, all mortify this sinful lust;
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and let nothing in the world puff us up: for, in true judgement, it is pride without wit;
and let nothing in the world puff us up: for, in true judgement, it is pride without wit;
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yea, without grace, without true piety. Again, Observe an instance of a servile disposition: Here is a poor hand-maide, in the condition of a bond-woman;
yea, without grace, without true piety. Again, Observe an instance of a servile disposition: Here is a poor handmaid, in the condition of a bondwoman;
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and now having gotten the start, how copped she is! how malepert and insolent!
and now having got the start, how copped she is! how malepert and insolent!
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And so it is often seen, that those that are raised from a flatt ground, they are the most proud and scornful, of all others, when they get aloaft:
And so it is often seen, that those that Are raised from a flat ground, they Are the most proud and scornful, of all Others, when they get aloft:
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NONLATINALPHABET (saith Saint Chrysostom: ) for this is commonly the manner of servants, that when a little liberty or emolument is indulged to them;
(Says Faint Chrysostom:) for this is commonly the manner of Servants, that when a little liberty or emolument is indulged to them;
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they quickly presume (saith he) NONLATINALPHABET; They can scarce contain themselves;
they quickly presume (Says he); They can scarce contain themselves;
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within domestical limits, but forgetting their condition, run into ingratitude: (as it was here with Hagar. ) It is wont to be said, asperius nihil est humili cum surgit in altum:
within domestical Limits, but forgetting their condition, run into ingratitude: (as it was Here with Hagar.) It is wont to be said, Asperius nihil est humili cum Surgit in altum:
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Nothing is harsher, then a prostrate man exalted: and it is well expressed in our english proverb;
Nothing is harsher, then a prostrate man exalted: and it is well expressed in our english proverb;
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set a begger on horse-back, and he wil gallop, to come from one extream to an other;
Set a beggar on horseback, and he will gallop, to come from one extreme to an other;
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and 'tis well where moderation is kept:
and it's well where moderation is kept:
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preferment to one of mean condition, raised from the dunghil, to sit with great ones, it is like strong drink, it maketh him gyddy.
preferment to one of mean condition, raised from the dunghill, to fit with great ones, it is like strong drink, it makes him gyddy.
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Well might Agur reckon these amongst those things which did disquiet the earth, and which the earth could not bear;
Well might Agur reckon these among those things which did disquiet the earth, and which the earth could not bear;
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Prov. 30. A fervant when heraigneth, and an handmaide heir to her mistress. Jeroboham rose from a mean condition; Curae 30. A fervant when heraigneth, and an handmaid heir to her mistress. Jeroboam rose from a mean condition;
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and we see how insolent he was: 1 Kings. 11. So Zimry, of a captain becoming a King, how proud and cruel he was!
and we see how insolent he was: 1 Kings. 11. So Zimri, of a captain becoming a King, how proud and cruel he was!
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1 Kings 16. And Haman was but mean at first, yet when he got up, the sun never looked upon a prouder courtier, and a more insolent favorite:
1 Kings 16. And Haman was but mean At First, yet when he god up, the sun never looked upon a Prouder courtier, and a more insolent favourite:
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And Zonares telleth of Michael Balbus, servant to Leo Armenius, how base a servant he was; yea doomed to execution;
And Zonares Telleth of Michael Balbus, servant to Leo Armenius, how base a servant he was; yea doomed to execution;
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and his death being adjourned, through the means of the Empress, because it was the feast of the nativity, the Emperour that night was slain,
and his death being adjourned, through the means of the Empress, Because it was the feast of the Nativity, the Emperor that night was slave,
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and this wicked servant proclaymed Emperour;
and this wicked servant proclaimed Emperor;
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and no sooner possessed the chayre of Majesty, but he was proud and cruel, towards both the Empress, and others.
and no sooner possessed the chair of Majesty, but he was proud and cruel, towards both the Empress, and Others.
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I do not say, it always holdeth;
I do not say, it always holds;
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for we have examples of those that have risen from a mean fortune, and yet have carryed themselves in their preferment, humbly and wisely;
for we have Examples of those that have risen from a mean fortune, and yet have carried themselves in their preferment, humbly and wisely;
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as we see in David, that was taken from the sheep-fold, from following the ewes great with young: And Elisha from the •ough; and Amos from the herds;
as we see in David, that was taken from the sheepfold, from following the ewes great with young: And Elisha from the •ough; and Amos from the herds;
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in Hester, Ruth, and divers others:
in Esther, Ruth, and diverse Others:
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But it too too often falleth out, that those that be taken from a mean estate,
But it too too often falls out, that those that be taken from a mean estate,
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and have been promoted in the world, they have quickly forgotten the rock out of which they were hewen,
and have been promoted in the world, they have quickly forgotten the rock out of which they were hewn,
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and the pit out of which they were digged;
and the pit out of which they were dug;
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they have forgotten their old acquaintance, yea have even scorned their mean kindred, and proved insufferably supercilious, and stately:
they have forgotten their old acquaintance, yea have even scorned their mean kindred, and proved insufferably supercilious, and stately:
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as Plinius Secundus saith, of Largius the Macedonian; that he was Superbus dominus & saevus, qui servi isse patrem suum parum meminit;
as Pliny Secundus Says, of Largius the Macedonian; that he was Superbus dominus & Saevus, qui servi isse patrem suum Parum Meminit;
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that he was an haughty and a cruel master, and one that would not remember, his Father to have been a servant. For the Use of this:
that he was an haughty and a cruel master, and one that would not Remember, his Father to have been a servant. For the Use of this:
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If this be so incident to those of a servile condition, when they are promoted, to be so proud;
If this be so incident to those of a servile condition, when they Are promoted, to be so proud;
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let people labour to subdue this proud humour by grace;
let people labour to subdue this proud humour by grace;
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and let the thought of their unde, of their mean beginnings, be as the ballast to poyse them, and make them steady:
and let the Thought of their unde, of their mean beginnings, be as the ballast to poise them, and make them steady:
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when with Jacob, they look upon their two bands; let them with him remember their staff, with which they went over Jordan:
when with Jacob, they look upon their two bans; let them with him Remember their staff, with which they went over Jordan:
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It is said of Agathocles, that being by birth but a Potters son, and having attained to be King of his own country, he caused his cupboard to be fournished with earthen cups,
It is said of Agathocles, that being by birth but a Potters son, and having attained to be King of his own country, he caused his cupboard to be furnished with earthen cups,
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and his table to be served with earthen dishes; that he might thereby be put in minde of his mean and poor parentage:
and his table to be served with earthen Dishes; that he might thereby be put in mind of his mean and poor parentage:
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En quis es (saith Bernard to Eugenius the Pope:) sed noli oblivisci etiam quid fueris, opportune nimirum cum eo quod es, etiam quod ante eras, consideras; En quis es (Says Bernard to Eugenius the Pope:) said noli Oblivion etiam quid fueris, opportune Nimirum cum eo quod es, etiam quod ante eras, consideras;
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haec te confidenter teneat intra te, nec avolire sinat ate. Behold who now thou art, but with all forget not what thou hast been;haec te Confidently Tenet intra te, nec avolire sinat ate. Behold who now thou art, but with all forget not what thou hast been;
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seasonably now with what thou art, mayest thou consider what thou were:
seasonably now with what thou art, Mayest thou Consider what thou were:
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Let this consideration anchor thee within, and not suffer thee to flote from thy self, abroad:
Let this consideration anchor thee within, and not suffer thee to float from thy self, abroad:
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by this we shall be moved to thankfulness for what we have, to humility, modesty, and lowness of minde:
by this we shall be moved to thankfulness for what we have, to humility, modesty, and lowness of mind:
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and to carry our selves moderately to those that are yet, as we were, sometimes: I know no one peice of morality, fitter to be taught many in this city, then this;
and to carry our selves moderately to those that Are yet, as we were, sometime: I know no one piece of morality, fitter to be taught many in this City, then this;
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who being raised from nothing to great, both wealth and dignity, love not to look back,
who being raised from nothing to great, both wealth and dignity, love not to look back,
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but carry themselves in that stately and proud manner, that they are hated while they stand,
but carry themselves in that stately and proud manner, that they Are hated while they stand,
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and not pitied when they fall, nor bemoned when they are dead. Saint Chrysostom again here observeth the ingratitude of this bondwoman:
and not pitied when they fallen, nor bemoaned when they Are dead. Saint Chrysostom again Here observeth the ingratitude of this bondwoman:
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NONLATINALPHABET She over looketh all the long care and solicitude her mistress had shewed unto her:
She over looks all the long care and solicitude her mistress had showed unto her:
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what, had she taken such care to bring her from Egypt, and give her a liberal education thus long,
what, had she taken such care to bring her from Egypt, and give her a liberal education thus long,
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and now had yielded unto •e•, her place in her husbands bed;
and now had yielded unto •e•, her place in her Husbands Bed;
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and doth she thus requite her with scorn and disdain? this sin of ingratitude, I have divers times spoken of and therefore I will not offend your taste with coleworts twice sod;
and does she thus requite her with scorn and disdain? this since of ingratitude, I have diverse times spoken of and Therefore I will not offend your taste with coleworts twice sod;
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nor grate your cares, with drawing my saw the same way again; examples of it have been infinite in all times:
nor grate your Cares, with drawing my saw the same Way again; Examples of it have been infinite in all times:
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Men have suffered most from those of whom they have best deserved:
Men have suffered most from those of whom they have best deserved:
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the childe that hath been loved best, the servant that hath been most made of, the friend that hath lien nearest the heart, hath proved ungrateful and treacherous:
the child that hath been loved best, the servant that hath been most made of, the friend that hath lain nearest the heart, hath proved ungrateful and treacherous:
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Thus was Moses served from the Israelites, and David from the men of Keilah, and from Saul; and the children of Iehoiadah from Ioash; our Lord from the Iews;
Thus was Moses served from the Israelites, and David from the men of Keilah, and from Saul; and the children of Jehoiada from Joash; our Lord from the Iews;
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and Saint Paul, from those that went for brethren; and so successively; and it continueth to this day.
and Saint Paul, from those that went for brothers; and so successively; and it Continueth to this day.
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As one observeth, there be some beasts and birds that are only to be found in some countries;
As one observeth, there be Some beasts and Birds that Are only to be found in Some countries;
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and cert•in weeds grow up but at certain tim•s, and in certain places: but ingratitude is found out in all places, and at all times.
and cert•in weeds grow up but At certain tim•s, and in certain places: but ingratitude is found out in all places, and At all times.
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And when one asked, Why there was not a prison for such offenders; it was answered;
And when one asked, Why there was not a prison for such offenders; it was answered;
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Then every house must be made a prison. And certainly a gross sin it is, even against the light of nature:
Then every house must be made a prison. And Certainly a gross since it is, even against the Light of nature:
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nay, brute creatures have been observed to be thankful: the dull earth is responsory for that it receiveth: onely men are unthankful:
nay, brutus creatures have been observed to be thankful: the dull earth is responsory for that it receives: only men Are unthankful:
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But, Ingratum si di xeris, omnia dixe is: We need say no more; we can say no worse, then to call a man unthankful. For the Use:
But, Ungrateful si Die xeris, omnia Dixon is: We need say no more; we can say no Worse, then to call a man unthankful. For the Use:
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Let all men know themselves bound, both by Reason and Religion, where they have received courtesies and favours, to be thankful, according as they have ability and opportunity. Let all men know themselves bound, both by Reason and Religion, where they have received courtesies and favours, to be thankful, according as they have ability and opportunity.
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It is sordid in him that doth a favour for thanks; and it is base in him that receiveth a courtesie, and is not thankful.
It is sordid in him that does a favour for thanks; and it is base in him that receives a courtesy, and is not thankful.
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Let us ever take heed of being unthankful towards God, our best benefactor. It is to be feared, we are sick of ingratitude;
Let us ever take heed of being unthankful towards God, our best benefactor. It is to be feared, we Are sick of ingratitude;
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we forget Gods favours, or we thank our selves for them, or we prize them not as we should do;
we forget God's favours, or we thank our selves for them, or we prize them not as we should do;
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nay, in stead of being thankful for his benefits, we anger and provoke him, and turn the edge of his blessings against himself,
nay, in stead of being thankful for his benefits, we anger and provoke him, and turn the edge of his blessings against himself,
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and dishonour him with his own gifts: we heap up sins, and pile up iniquities, in stead of thanks.
and dishonour him with his own Gifts: we heap up Sins, and pile up iniquities, in stead of thanks.
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Haeccine reddis Domino, popule stulte & insipiens? Do ye so reward the Lord, O foolish people and unwise? Is it a soloecism in manners, amongst men, to be unthankful? and is it not a foul fault in the eyes of God? Are we weary of his blessings? The way to forfeit them, is to be unthankful:Haeccine reddis Domino, popule Stulte & Insipiens? Do you so reward the Lord, Oh foolish people and unwise? Is it a solecism in manners, among men, to be unthankful? and is it not a foul fault in the eyes of God? are we weary of his blessings? The Way to forfeit them, is to be unthankful:
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the way to continue them, is Thankfulness: like the well that Solinus telleth of; that while men sing and play, it floweth;
the Way to continue them, is Thankfulness: like the well that Solinus Telleth of; that while men sing and play, it flows;
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but when they cease, it falleth as fast: So the fountain of Gods favours. The vapours that are exhaled from the earth, are restored again in sweet showers:
but when they cease, it falls as fast: So the fountain of God's favours. The vapours that Are exhaled from the earth, Are restored again in sweet showers:
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and so our thanks and praises for Gods blessings, produce more;
and so our thanks and praises for God's blessings, produce more;
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and make God delight to do us good, yea ever to continue to do us good.
and make God delight to do us good, yea ever to continue to do us good.
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THE SIXTH SERMON. GEN. 16.5. And Sarah said to Abraham, My wrong be upon thee: I have given my maid, &c. THe next Consequent of Abrahams marriage with Hagar is, Sarahs expostulation with her husband;
THE SIXTH SERMON. GEN. 16.5. And Sarah said to Abraham, My wrong be upon thee: I have given my maid, etc. THe next Consequent of Abrahams marriage with Hagar is, Sarahs expostulation with her husband;
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wherein she challengeth him with doing her wrong, and maketh him the cause that she was despised by Hagar.
wherein she Challengeth him with doing her wrong, and makes him the cause that she was despised by Hagar.
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2. She challengeth him with ingratitude: she had given her maid into his bosom, and she is contemned by her:
2. She Challengeth him with ingratitude: she had given her maid into his bosom, and she is contemned by her:
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wherein she taketh it for granted, that he did soment it. 3. She breaketh out into a kinde of imprecation;
wherein she Takes it for granted, that he did soment it. 3. She breaks out into a kind of imprecation;
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The Lord judge between me and thee; that is, The Lord reward thee according to that I unjustly suffer from thee.The Lord judge between me and thee; that is, The Lord reward thee according to that I unjustly suffer from thee.
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But before we come to these particulars, we will premise some things: First, observe we, with Musculus, Quomodo cedant humana consilia, citra Verbum Dei praesumpta:
But before we come to these particulars, we will premise Some things: First, observe we, with Musculus, Quomodo cedant Humana consilia, citra Verbum Dei praesumpta:
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How plots and projects succeed, wherein God is not consulted. You know the plot that Sarah had, and how she did accomplish it;
How plots and projects succeed, wherein God is not consulted. You know the plot that Sarah had, and how she did accomplish it;
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and she expected no little comfort from it: and behold, in stead of comfort, she meeteth with contempt and scorn.
and she expected no little Comfort from it: and behold, in stead of Comfort, she meeteth with contempt and scorn.
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And again, it proveth an occasion of a difference between her and her husband, who had hitherto lived so sweetly together, that there had not been the least touch or tang of discontentment between them.
And again, it Proves an occasion of a difference between her and her husband, who had hitherto lived so sweetly together, that there had not been the least touch or tang of discontentment between them.
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Our own contrivements, when God is not called to counsel, no wonder though, like an ill-charged Peece, they recoil upon our selves:
Our own contrivements, when God is not called to counsel, no wonder though, like an ill-charged Piece, they recoil upon our selves:
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Just like that staff of reed, Isai. 36. which doth not onely fail a man, but runneth into his hand, and doth him hurt.
Just like that staff of reed, Isaiah 36. which does not only fail a man, but Runneth into his hand, and does him hurt.
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The builders of Babel joyn heads and hands for the erecting of that tower;
The Builders of Babel join Heads and hands for the erecting of that tower;
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and their aim was, 1. To get them a name: 2. To prevent their scattering upon the face of the earth. The failed in both:
and their aim was, 1. To get them a name: 2. To prevent their scattering upon the face of the earth. The failed in both:
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for they reaped reproach from this attempt; and they were the sooner scattered abroad one from another.
for they reaped reproach from this attempt; and they were the sooner scattered abroad one from Another.
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There was nothing of God in that plot of Josephs brethren against him; and therefore it succeeded accordingly, on their part:
There was nothing of God in that plot of Josephs brothers against him; and Therefore it succeeded accordingly, on their part:
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for they hasten that promotion of his, which they would have prevented; and they treasure up for themselves matter of sorrow and repentance:
for they hasten that promotion of his, which they would have prevented; and they treasure up for themselves matter of sorrow and Repentance:
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For we know what perplexity they are in in Egypt, when they reflect upon this unnatural fact of theirs;
For we know what perplexity they Are in in Egypt, when they reflect upon this unnatural fact of theirs;
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and how jealous of their brother, when he hath discovered himself, lest he should pay the old score.
and how jealous of their brother, when he hath discovered himself, lest he should pay the old score.
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What a plot had Pharaoh upon the people of Israel! Come, (saith he) let us work wisely: He oppressed them with hard labor, thereby to exhaust their strength, that they might be disabled from generation,
What a plot had Pharaoh upon the people of Israel! Come, (Says he) let us work wisely: He oppressed them with hard labour, thereby to exhaust their strength, that they might be disabled from generation,
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and so he might prevent their multiplication:
and so he might prevent their multiplication:
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and behold, the more they were oppressed, the more they were increased, even as the fishes of the sea:
and behold, the more they were oppressed, the more they were increased, even as the Fish of the sea:
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he was disappointed in that which he aimed at, and, no doubt, vexed to see himself so disappointed.
he was disappointed in that which he aimed At, and, no doubt, vexed to see himself so disappointed.
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Saul did not ask counsel of God, when he laid that plot against David, that he should marry his daughter,Saul did not ask counsel of God, when he laid that plot against David, that he should marry his daughter,
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and give an hundred foreskins of the Philistims, for a dowry:
and give an hundred foreskins of the philistines, for a dowry:
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his aim was, that he might be cut off, but see, he reapeth nothing from his plot,
his aim was, that he might be Cut off, but see, he reapeth nothing from his plot,
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but that which grieveth his heart, the improvement of his honour whom he hated.
but that which Grieveth his heart, the improvement of his honour whom he hated.
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Jeroboam had a plot for the strengthening himself in his usurpation, That he would erect two calves in Dan and Bethel, and so keep the people from going to Jerusalem to worship;Jeroboam had a plot for the strengthening himself in his usurpation, That he would erect two calves in Dan and Bethel, and so keep the people from going to Jerusalem to worship;
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and This the very means of the destruction of him and his posterity. The world ringeth of the plot that Haman had against the Jews:
and This the very means of the destruction of him and his posterity. The world ring of the plot that Haman had against the jews:
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and you know the issue of it; the Jews are preserved, and himself is executed.
and you know the issue of it; the jews Are preserved, and himself is executed.
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Jonah had a plot to subterfuge his employment to Nineveh; he will flee to Tarshish; and applaudeth himself in that quietness he shall enjoy at such a distance: But see the issue;Jonah had a plot to subterfuge his employment to Nineveh; he will flee to Tarshish; and applaudeth himself in that quietness he shall enjoy At such a distance: But see the issue;
np1 vhd dt n1 p-acp n1 po31 n1 p-acp np1; pns31 vmb vvi p-acp np1; cc vvz px31 p-acp d n1 pns31 vmb vvi p-acp d dt n1: cc-acp vvb dt n1;
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God dispatcheth a message after him, in the mouth of a whirlwinde, and he is thrown into the sea.
God dispatcheth a message After him, in the Mouth of a whirlwind, and he is thrown into the sea.
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The plot of the high-Priests and the Rulers, was, to take away Christs authority.
The plot of the High priests and the Rulers, was, to take away Christ Authority.
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And those husbandmen to whom the vineyard was let out, Matth. 21. and when Christ came among them, they said, This is the heir: come, let us kill him,
And those husbandmen to whom the vineyard was let out, Matthew 21. and when christ Come among them, they said, This is the heir: come, let us kill him,
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and the inheritance shall be ours.
and the inheritance shall be ours.
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Occidistis eum, & tamen haereditas non est vestra, (saith Saint Augustine: ) You have killed him, and yet the inheritance is none of yours: Occidistis Eum, & tamen Hereditas non est Vestra, (Says Faint Augustine:) You have killed him, and yet the inheritance is none of yours:
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Nay, that which they were so studious to prevent, they hastened by this means: for, the Romans came, and took away their kingdom;
Nay, that which they were so studious to prevent, they hastened by this means: for, the Roman Come, and took away their Kingdom;
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they were scattered abroad, and under that miserable dispersion they yet lie; and the blood of our Lord is upon them, and their children, unto this day.
they were scattered abroad, and under that miserable dispersion they yet lie; and the blood of our Lord is upon them, and their children, unto this day.
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And are not we able to seal to this in our own experience? How the lustful, covetous, revengeful plots of men, have not onely failed,
And Are not we able to seal to this in our own experience? How the lustful, covetous, revengeful plots of men, have not only failed,
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but brought much grief and danger to the contrivers: that as the bird is limed with that which groweth out of its own excretion;
but brought much grief and danger to the contrivers: that as the bird is limed with that which grows out of its own excretion;
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so they have reaped the sorry fruit of their own way; and their own projects have been their punishments.
so they have reaped the sorry fruit of their own Way; and their own projects have been their punishments.
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And who can expect it should be otherwise? For, can any thing prosper without God? Nay, doth he not denounce a wo against Those that ask counsel, but not of him? Isai. 30.
And who can expect it should be otherwise? For, can any thing prosper without God? Nay, does he not denounce a woe against Those that ask counsel, but not of him? Isaiah 30.
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Secondly, doth he not say to the Prophet, (Chap. 8.) Take counsel together, and it shall be brought to nought? Doth he not say, Chap. 19. that the spirit of Egypt shall fail in the midst of it, and he will destroy the counsel thereof? Doth he not say, that Israel shall be ashamed of his own counsel? Hos. 10.6. For the Use of this:
Secondly, does he not say to the Prophet, (Chap. 8.) Take counsel together, and it shall be brought to nought? Does he not say, Chap. 19. that the Spirit of Egypt shall fail in the midst of it, and he will destroy the counsel thereof? Does he not say, that Israel shall be ashamed of his own counsel? Hos. 10.6. For the Use of this:
ord, vdz pns31 xx vvi p-acp dt n1, (np1 crd) vvb n1 av, cc pn31 vmb vbi vvn p-acp pix? vdz pns31 xx vvi, np1 crd d dt n1 pp-f np1 vmb vvi p-acp dt n1 pp-f pn31, cc pns31 vmb vvi dt n1 av? vdz pns31 xx vvi, cst np1 vmb vbi j pp-f po31 d n1? np1 crd. p-acp dt n1 pp-f d:
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Let us, in all our intendments and purposes, advise with God, and project nothing but what we have warrant for from him. Let us, in all our intendments and Purposes, Advice with God, and project nothing but what we have warrant for from him.
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If it be of God, (as Gamaliel sometime said) it will stand: but if it be onely of mans own brain, it will come to nought, and not onely fail us, but foil us;If it be of God, (as Gamaliel sometime said) it will stand: but if it be only of men own brain, it will come to nought, and not only fail us, but foil us;
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prove a detriment and grief unto us;
prove a detriment and grief unto us;
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and the more vexatious, because we owe it to our selves, as the authors of it.
and the more vexatious, Because we owe it to our selves, as the Authors of it.
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I, (but will some say) We have known men that have laid their plots, and they have prospered;
I, (but will Some say) We have known men that have laid their plots, and they have prospered;
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and they have found that contentment in it which they promised themselves. As for instance:
and they have found that contentment in it which they promised themselves. As for instance:
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a man that hath had his plots for the hooking in of great means, by untoward ways; his lines have held;
a man that hath had his plots for the hooking in of great means, by untoward ways; his lines have held;
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he hath lived jovially, and left this estate to his heirs, and setled it as sure as Law could make it.
he hath lived jovially, and left this estate to his Heirs, and settled it as sure as Law could make it.
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And do you call this Prosperity? Lucrum in arca, & damnum in conscientia, (saith that Father:) Gain in the coffer, and loss in the conscience. And do you call this Prosperity? Lucrum in arca, & damnum in conscientia, (Says that Father:) Gain in the coffer, and loss in the conscience.
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What? a man to go to hell, to make his son rich? Is there any comparison between winning of the whole world, and the loss of the soul? NONLATINALPHABET:
What? a man to go to hell, to make his son rich? Is there any comparison between winning of the Whole world, and the loss of the soul?:
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sure, nothing is of equal value with that.
sure, nothing is of equal valve with that.
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Besides, hath he not treasured up a curse for posterity? For, how have we known such estates moulder away to nothing, in a generation or two!
Beside, hath he not treasured up a curse for posterity? For, how have we known such estates moulder away to nothing, in a generation or two!
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I, but (it will be said again) even the best projects, and those which be according to Gods will, yet always succeed not;
I, but (it will be said again) even the best projects, and those which be according to God's will, yet always succeed not;
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nay, sometimes men are damnified by them. It may be so in the outward man, which God, in his wisdom, may suffer;
nay, sometime men Are damnified by them. It may be so in the outward man, which God, in his Wisdom, may suffer;
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as we see in the children of Israel, that were twice discomfited by the Benjamites, and overthrown with a great slaughter, (though, both times, God commanded them to go out) for the exercise of their patience,
as we see in the children of Israel, that were twice discomfited by the Benjamites, and overthrown with a great slaughter, (though, both times, God commanded them to go out) for the exercise of their patience,
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and punishment of their sins, to move them to servent humiliation and invocation. I say, It may be thus in the outward man;
and punishment of their Sins, to move them to servient humiliation and invocation. I say, It may be thus in the outward man;
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but never in the inward man, as not damnified there, because he hath his conscience to witness unto him, that he hath done things uprightly and lawfully:
but never in the inward man, as not damnified there, Because he hath his conscience to witness unto him, that he hath done things uprightly and lawfully:
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and this testimony is a good harbour, in the miscarrying of any business. I renew then my Exhortation:
and this testimony is a good harbour, in the miscarrying of any business. I renew then my Exhortation:
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Let us not look for comfort in any business, wherein we do not ask Gods counsel, be our helps and means as probable and likely as may be.
Let us not look for Comfort in any business, wherein we do not ask God's counsel, be our helps and means as probable and likely as may be.
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Let us look, non confirmari, sed infirmari, (as one saith:) not to be strengthened unto the end, but weakned therewith:
Let us look, non Confirmed, sed infirmari, (as one Says:) not to be strengthened unto the end, but weakened therewith:
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expect God to cross us, to give us mourning, in stead of all the mirth we looked for; penury, in stead of plenty; ignominy, in stead of dignity; contempt, in stead of comfort:
expect God to cross us, to give us mourning, in stead of all the mirth we looked for; penury, in stead of plenty; ignominy, in stead of dignity; contempt, in stead of Comfort:
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as we see here in Sarah, whose plot is paid home, with the insolencie and pride of her servant, that she had preferred to her husband.
as we see Here in Sarah, whose plot is paid home, with the insolency and pride of her servant, that she had preferred to her husband.
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Which are two things further that we are to consider of, as those which did edge her expostulation with her husband.
Which Are two things further that we Are to Consider of, as those which did edge her expostulation with her husband.
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First, the ingratitude of her maide I told you of the last day, how ill it was in Hagar: now let me tell you,
First, the ingratitude of her maid I told you of the last day, how ill it was in Hagar: now let me tell you,
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how deep it cut her mistress: that she, whom she had loved and dignified, should be thus malepert against her;
how deep it Cut her mistress: that she, whom she had loved and dignified, should be thus malepert against her;
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and certainly, ingratitude after good and great deservings, will affect much: Joseph thought with himself, how ill his master must take it from him;
and Certainly, ingratitude After good and great deservings, will affect much: Joseph Thought with himself, how ill his master must take it from him;
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that he, whom he had so respected and advanced, should wrong his bed: we know what David had done for Keilah; he had saved it from the Philistims;
that he, whom he had so respected and advanced, should wrong his Bed: we know what David had done for Keilah; he had saved it from the philistines;
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those ingrateful ones, for all that, had a purpose to deliver him into Sauls hand; it much troubleth him, insomuch that he asketh God, once, and the second time;
those ingrateful ones, for all that, had a purpose to deliver him into Saul's hand; it much Troubles him, insomuch that he asks God, once, and the second time;
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will the men of Keilah deliver me? Can they be so unthankful for a benefit so fresh in their remembrance? 1 Sam. 23. David knew well what he had done for Nabal, how he had saved his flocks; will the men of Keilah deliver me? Can they be so unthankful for a benefit so fresh in their remembrance? 1 Sam. 23. David knew well what he had done for Nabal, how he had saved his flocks;
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and therefore, when he forgetteth his kindness, and sendeth him such a churlish answer to so modest a motion;
and Therefore, when he forgetteth his kindness, and sends him such a churlish answer to so modest a motion;
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he is put into a passion, is much troubled, and resolveth upon a speedy and sharp revenge, 1 Sam. 25. You shall see how the same David bemoaneth himself; Psal. 41.9.
he is put into a passion, is much troubled, and resolves upon a speedy and sharp revenge, 1 Sam. 25. You shall see how the same David bemoaneth himself; Psalm 41.9.
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that his familiar friend in whom he trusted, and who did eat of his bread, whom he put in his bosome, He lift up his heel against him: (and as he saith else where,) had it been a stranger,
that his familiar friend in whom he trusted, and who did eat of his bred, whom he put in his bosom, He lift up his heel against him: (and as he Says Else where,) had it been a stranger,
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or an adversary, he could have born it;
or an adversary, he could have born it;
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but from such an one as he had loved, and done good unto this grieved him:
but from such an one as he had loved, and done good unto this grieved him:
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there is much Emphasis in that one word of Christ to Judas, betrayest thou the son of man with a kiss? Thou, my Domestick!
there is much Emphasis in that one word of christ to Judas, Betrayest thou the son of man with a kiss? Thou, my Domestic!
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thou that hast been so neer unto me, yea whom I trusted to be my pursebearer! Thou betray me!
thou that hast been so near unto me, yea whom I trusted to be my pursebearer! Thou betray me!
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and when Caesar was slain in the Senate, all the wounds he received from the rest of the conspiratours, were not so grievous unto him, as that of Brutus, NONLATINALPHABET; what, thou my son!
and when Caesar was slave in the Senate, all the wounds he received from the rest of the conspirators, were not so grievous unto him, as that of Brutus,; what, thou my son!
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a cold winde from the South is most unnatural; and unkindness from those that we have most favoured, is intolerable.
a cold wind from the South is most unnatural; and unkindness from those that we have most favoured, is intolerable.
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Now for the Use of it:
Now for the Use of it:
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Because we may be exercised with this trial among others, and that we may finde people ungrateful unto us;
Because we may be exercised with this trial among Others, and that we may find people ungrateful unto us;
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and those most, of whom we have deserved best; and because, it is a thing apt to work upon us, and disturb us;
and those most, of whom we have deserved best; and Because, it is a thing apt to work upon us, and disturb us;
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let us fortifie our selves against it, by these things. First, let us consider the vitiousness and depravedness of mans nature;
let us fortify our selves against it, by these things. First, let us Consider the viciousness and depravedness of men nature;
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as there is in man a NONLATINALPHABET, a seed-plot and seminary of all sin; and among the rest, he is apt to be guilty of ingratitude;
as there is in man a, a seed-plot and seminary of all since; and among the rest, he is apt to be guilty of ingratitude;
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we should therefore wonder no more at this then at other sins;
we should Therefore wonder no more At this then At other Sins;
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for the fire will burn, and the fountain will bubble up, and corrupt Nature will shew it self;
for the fire will burn, and the fountain will bubble up, and corrupt Nature will show it self;
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every thing will doe according to its kinde. Secondly, to pacifie us, let us know we are not alone in this;
every thing will do according to its kind. Secondly, to pacify us, let us know we Are not alone in this;
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in all times men have had experience of others unthankfulness. Moses from the people, to whom he did so many good offices;
in all times men have had experience of Others unthankfulness. Moses from the people, to whom he did so many good Offices;
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the Egyptians soon forgot Joseph, who, when time was, was only, under God, the preserver of their Country:
the egyptians soon forgotten Joseph, who, when time was, was only, under God, the preserver of their Country:
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Israel shewed not kindeness to Gideon according to all the goodness that he had shewed to Israel;
Israel showed not kindness to gideon according to all the Goodness that he had showed to Israel;
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Judg. 8. our Lord suffered in this kinde from the Jews, yea from Judas his own Disciple; Judges 8. our Lord suffered in this kind from the jews, yea from Judas his own Disciple;
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and who are we, that we should be exempted from this tryal?
and who Are we, that we should be exempted from this trial?
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Thirdly, let us think often of our carriage towards God, how he hath heaped up blessings upon us;
Thirdly, let us think often of our carriage towards God, how he hath heaped up blessings upon us;
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yea, tyled one favour upon another: and that NONLATINALPHABET, that is, day by day, every morning, his mercies are renewed;
yea, tiled one favour upon Another: and that, that is, day by day, every morning, his Mercies Are renewed;
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he doth not only prevent us with them, and follow us with them; but even compasseth us with them:
he does not only prevent us with them, and follow us with them; but even Compasseth us with them:
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we are as a Center, wherein the lines of his blessings from every part of the Circumference, do meet:
we Are as a Centre, wherein the lines of his blessings from every part of the Circumference, do meet:
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and yet how unthankful are we! every day provoking him, every moment sinning against him; as if we would out-vie his mercies, with our sins:
and yet how unthankful Are we! every day provoking him, every moment sinning against him; as if we would outvie his Mercies, with our Sins:
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as if like the Sycamour tree, we were the more barren for the oftner watering;
as if like the Sycamore tree, we were the more barren for the oftener watering;
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it should less trouble us therefore, when men are unthankful unto us, when we consider the measure we offer to God;
it should less trouble us Therefore, when men Are unthankful unto us, when we Consider the measure we offer to God;
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nay, we should take it as a just punishment of our ingratitude towards him.
nay, we should take it as a just punishment of our ingratitude towards him.
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Fourthly, we should not do good turns to others for thanks, or to oblieg them unto us;
Fourthly, we should not do good turns to Others for thanks, or to oblieg them unto us;
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but we should do, what we do, ingenuously, out of a conscience of Gods commandment;
but we should do, what we do, ingenuously, out of a conscience of God's Commandment;
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that tyeth us to do good offices to them, out of a sence of our brothers necessities;
that tyeth us to do good Offices to them, out of a sense of our Brother's necessities;
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or out of a feeling of what true friendship and charity requireth of us:
or out of a feeling of what true friendship and charity requires of us:
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For when we aym at thanks, in the collation of favours, and think to binde men unto us, it more affecteth us when they prove unthankful.
For when we aim At thanks, in the collation of favours, and think to bind men unto us, it more affects us when they prove unthankful.
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Lastly, the best way is to leave such persons to God, who is a sure pay-master to those that are guilty of this moral defect, this breach of good manners;
Lastly, the best Way is to leave such Persons to God, who is a sure paymaster to those that Are guilty of this moral defect, this breach of good manners;
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in experience, he hath seldom suffered ingratitude, even in men towards men, to go unpunished;
in experience, he hath seldom suffered ingratitude, even in men towards men, to go unpunished;
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now if God will revenge it, why should we afflict our selves with it? Idoneus Sequester, Is (saith Tertullian in this case:) He wil remember it, when we have forgotten it.
now if God will revenge it, why should we afflict our selves with it? Idoneus Sequester, Is (Says Tertullian in this case:) He will Remember it, when we have forgotten it.
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A second thing that edgeth Sarah, is, contempt and disdain, that she findeth of her self, in her servant;
A second thing that edgeth Sarah, is, contempt and disdain, that she finds of her self, in her servant;
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she was despised in her eyes: and it cannot be denyed but that was a shrewd temptation;
she was despised in her eyes: and it cannot be denied but that was a shrewd temptation;
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it was not so much by far, to be unthankful, as to add scorn unto it:
it was not so much by Far, to be unthankful, as to add scorn unto it:
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the generous nature of man doth doubtfully conflict with this; and it can brook any thing rather then contempt:
the generous nature of man does doubtfully conflict with this; and it can brook any thing rather then contempt:
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above hell there is not a greater punishment, then to become a Sannio, a subject of scorn:
above hell there is not a greater punishment, then to become a Sannio, a Subject of scorn:
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Samson more patiently endureth the boring out of his eyes, then the Iudibrious scoffs of the Philistims: samson more patiently Endureth the boring out of his eyes, then the Iudibrious scoffs of the philistines:
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the insultation of her colleague, was that which vexed the soul of Hannah; David bemoaneth himself to God, Psal. 69. Thou hast known my reproaah,
the insultation of her colleague, was that which vexed the soul of Hannah; David bemoaneth himself to God, Psalm 69. Thou hast known my reproaah,
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and my shame, and my dishonour: and verse 20. that you may see how it affected him, (he saith) reproach hath broken mine heart; and Psal. 119.39. he prayeth God to turn away the reproach which he so feared; and Psal. 123.10. he saith, our soul is filled with the scorning of those that are at ease:
and my shame, and my dishonour: and verse 20. that you may see how it affected him, (he Says) reproach hath broken mine heart; and Psalm 119.39. he Prayeth God to turn away the reproach which he so feared; and Psalm 123.10. he Says, our soul is filled with the scorning of those that Are At ease:
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Alexander did profess that neither the proscription of his goods, nor his banishment nor the wounds received in his body;Alexander did profess that neither the proscription of his goods, nor his banishment nor the wounds received in his body;
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were so grievious unto him, as one scornful word of his enemy Ctesiphon: and when the height of Gods anger is set down against the wicked, He is said, to laugh them to scorn;
were so grievious unto him, as one scornful word of his enemy Ctesiphon: and when the height of God's anger is Set down against the wicked, He is said, to laugh them to scorn;
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Psal. 2. and amongst his sorest punishments, he threatneth to make wicked men a scorn, and hissing, and a shame and reproach to others. For the Use of it:
Psalm 2. and among his Sorest punishments, he threatens to make wicked men a scorn, and hissing, and a shame and reproach to Others. For the Use of it:
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This may befal us, (who had rather suffer a blow then a jeer, a wound then a word of disgrace;) and therefore we must arm our selves against it, by considering,
This may befall us, (who had rather suffer a blow then a jeer, a wound then a word of disgrace;) and Therefore we must arm our selves against it, by considering,
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First, that others, and those dear Saints of God, have suffered the like; how was Joseph scorned by his bretheren? they stile him, in contempt, the dreamer;
First, that Others, and those dear Saints of God, have suffered the like; how was Joseph scorned by his brethren? they style him, in contempt, the dreamer;
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and how was Moses used by the people? as for this Moses, we know not what is become of him;
and how was Moses used by the people? as for this Moses, we know not what is become of him;
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which Saint Chrysostom saith, was spoken NONLATINALPHABET; in way of contempt, and contumely: and so we see how Job was despised when he was down the weather; which Saint Chrysostom Says, was spoken; in Way of contempt, and contumely: and so we see how Job was despised when he was down the weather;
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yea, even by those, whom, when he prospered, he would scarce have set with the dogs of his flock:
yea, even by those, whom, when he prospered, he would scarce have Set with the Dogs of his flock:
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and David was fully exercised in this kinde, the very abjects despised him, and the drunkards made Songs of him:
and David was Fully exercised in this kind, the very abjects despised him, and the drunkards made Songs of him:
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and Jeremy complaineth, Chapter 20. J am in derision daily, and every one mocketh me: how was our blessed Saviour despised, and rejected of men!
and Jeremiah Complaineth, Chapter 20. J am in derision daily, and every one mocks me: how was our blessed Saviour despised, and rejected of men!
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as it was prophesied, Isa. 53. they vilified him in his life, and gave him base language;
as it was prophesied, Isaiah 53. they vilified him in his life, and gave him base language;
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he was a sinner (in their mouthes) a friend of publicans and sinners; he was a Samaritan, and had a divel:
he was a sinner (in their mouths) a friend of Publicans and Sinners; he was a Samaritan, and had a Devil:
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and in his death, he that was Clarus imperio, was plenus opprobrio, (as the Father speaks,) he that was bright in Majesty, was ful of ignominy;
and in his death, he that was Clear Imperial, was plenus opprobrio, (as the Father speaks,) he that was bright in Majesty, was full of ignominy;
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he was undervalued to a wicked murtherer, he suffered between two theeves; and when he was upon the Cross, one of them reviled him:
he was undervalved to a wicked murderer, he suffered between two thieves; and when he was upon the Cross, one of them reviled him:
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and those that passed by flouted him, and wagged their heads saying, Thou that destroyest the Temple,
and those that passed by flouted him, and wagged their Heads saying, Thou that destroyest the Temple,
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and buildest it up in three dayes, save thy self; and buildest it up in three days, save thy self;
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how were the Apostles contemned? thought to be full of new wine; and so Saint Paul amongst the rest, disparaged as a babler by the Athenians,
how were the Apostles contemned? Thought to be full of new wine; and so Saint Paul among the rest, disparaged as a babbler by the Athenians,
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as a pestilent fellow, by Tertullus, as a mad man by Festus.
as a pestilent fellow, by Tertullus, as a mad man by Festus.
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Why then, let not contempt and scorn afflict us too much, seeing we have such partners in it.
Why then, let not contempt and scorn afflict us too much, seeing we have such partners in it.
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Secondly, to stay us, let us consider of Gods hand in it;
Secondly, to stay us, let us Consider of God's hand in it;
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we suffer according to the will of God, 1 Pet. 4. and David stayed himself with this, that God bid Shimei rail, 2 Sam. 16. God hath many rods, to scourge us withal;
we suffer according to the will of God, 1 Pet. 4. and David stayed himself with this, that God bid Shimei rail, 2 Sam. 16. God hath many rods, to scourge us withal;
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and if he please to take this of Contempt, who are we, that we should murmure?
and if he please to take this of Contempt, who Are we, that we should murmur?
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2. God doth it for good ends: First, to exercise our patience. Secondly, to keep us from seeking the praises of men.
2. God does it for good ends: First, to exercise our patience. Secondly, to keep us from seeking the praises of men.
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Thirdly, to assure us that we are in the right way that other of his servants have been in:
Thirdly, to assure us that we Are in the right Way that other of his Servants have been in:
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for they have gone thorow good report, and bad report, 2 Cor. 6. 3. A third thing that I prescribe, for the better bearing of Contempt, is, to labour the subduing of that pride which is in our hearts:
for they have gone thorough good report, and bad report, 2 Cor. 6. 3. A third thing that I prescribe, for the better bearing of Contempt, is, to labour the subduing of that pride which is in our hearts:
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for, because we think too well of our selves, and have an over-weening of our own parts, we are impatient of the least scorn.
for, Because we think too well of our selves, and have an overweening of our own parts, we Are impatient of the least scorn.
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Haman was a proud man, and therefore it brake his heart, almost, to finde disrespect but from one poor Jew.Haman was a proud man, and Therefore it brake his heart, almost, to find disrespect but from one poor Jew.
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The Pharisees were proud, and highly conceited of themselves;
The Pharisees were proud, and highly conceited of themselves;
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and therefore we see how they scorn the man that had been blinde, and think themselves disparaged that he should teach them.
and Therefore we see how they scorn the man that had been blind, and think themselves disparaged that he should teach them.
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4 We should be often in the meditation of our sins:
4 We should be often in the meditation of our Sins:
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for when a man seriously considereth of them, and groaneth under them, he maketh nothing of mens taunts and reproaches.
for when a man seriously Considereth of them, and Groaneth under them, he makes nothing of men's taunts and Reproaches.
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When Sin lieth heavie, Contempt lieth light: but where sin lieth light, every disgraceful passage is a burden.
When since lies heavy, Contempt lies Light: but where since lies Light, every disgraceful passage is a burden.
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David saith, Psal. 38. being exercised with a sight of his sin, when his enemies did vent their scorn and reproaches against him, he was as a man that heard not, and in whose mouth were no reproofs. David Says, Psalm 38. being exercised with a sighed of his since, when his enemies did vent their scorn and Reproaches against him, he was as a man that herd not, and in whose Mouth were no reproofs.
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5. Lastly, let us seek, in all things, to approve our selves to God, and then we shall be able to say, with Saint Paul, I pass not to be judged of you, 1 Cor: 4. as knowing, that he is not commended, whom man praiseth,
5. Lastly, let us seek, in all things, to approve our selves to God, and then we shall be able to say, with Saint Paul, I pass not to be judged of you, 1 Cor: 4. as knowing, that he is not commended, whom man Praiseth,
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but whom God commendeth, 2 Cor. 10.18.
but whom God commends, 2 Cor. 10.18.
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While a man knoweth that he is in Gods books, what need he care for the Contempt that the world putteth upon him? A Pearl loseth not its value,
While a man Knoweth that he is in God's books, what need he care for the Contempt that the world putteth upon him? A Pearl loses not its valve,
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because it is tumbled in the dust:
Because it is tumbled in the dust:
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I will be base in my own sight, saith David. It will appear, another day, of what high account God maketh his despised servants;I will be base in my own sighed, Says David. It will appear, Another day, of what high account God makes his despised Servants;
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and they shall have glory for that scorn they have suffered:
and they shall have glory for that scorn they have suffered:
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and our blessed Lord despised the shame, for the glory that was set before him, Heb. 12.
and our blessed Lord despised the shame, for the glory that was Set before him, Hebrew 12.
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But now to come to the Expostulation: First, she challengeth her husband of doing her wrong: and we may observe,
But now to come to the Expostulation: First, she Challengeth her husband of doing her wrong: and we may observe,
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1. How bitter and vehement she is in her language. 2. How unjust her challenge was. She was bitter.
1. How bitter and vehement she is in her language. 2. How unjust her challenge was. She was bitter.
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These were harsh terms for a woman, but especially for a wife, and to such a husband as Abraham was to her. But, as Chrysostom saith, NONLATINALPHABET:
These were harsh terms for a woman, but especially for a wife, and to such a husband as Abraham was to her. But, as Chrysostom Says,:
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the words of a woman right, and of the weakness of that sex; a womans words transported with passion:
the words of a woman right, and of the weakness of that sex; a woman's words transported with passion:
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which is a thing that often befalleth those of that corporation; they are not onely acrimonious and sharp, but bitter in their language.
which is a thing that often befalls those of that corporation; they Are not only acrimonious and sharp, but bitter in their language.
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There was too much bitterness in that speech of Zipporah to Moses, Exod. 4.25. Surely a bloody husband thou art unto me:
There was too much bitterness in that speech of Zipporah to Moses, Exod 4.25. Surely a bloody husband thou art unto me:
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and she goeth over it again: (for the clack, when it is once a going, doth not soon cease:) a bloody husband thou art unto me.
and she Goes over it again: (for the clack, when it is once a going, does not soon cease:) a bloody husband thou art unto me.
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And what a bitter word was that of Michal to David, and mingled with much scorn!
And what a bitter word was that of Michal to David, and mingled with much scorn!
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How glorious was the king of Israel to day, who uncovered himself in the eyes of the handmaids of his servants, How glorious was the King of Israel to day, who uncovered himself in the eyes of the handmaids of his Servants,
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as one of the vain fellows uncovereth himself! She maketh him not onely uncivil, but no better then a fool, 2 Sam. 6.20.as one of the vain Fellows uncovereth himself! She makes him not only Uncivil, but no better then a fool, 2 Sam. 6.20.
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And was not that speech as bitter, of Jezebel to Ahab, when he lay sick upon his bed,
And was not that speech as bitter, of Jezebel to Ahab, when he lay sick upon his Bed,
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because Naboth had denied him his vineyard? 1 Kings 21. Dost thou now govern the kingdom of Israel? As if she should have said, I am ashamed that thou shouldst be called a King, that art of so poor a spirit, to afflict thy self for the denial of that which thou mayest command:
Because Naboth had denied him his vineyard? 1 Kings 21. Dost thou now govern the Kingdom of Israel? As if she should have said, I am ashamed that thou Shouldst be called a King, that art of so poor a Spirit, to afflict thy self for the denial of that which thou Mayest command:
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if thou canst not have it by fair means, extort it by force. She doth upbraid him with pusillanimity.
if thou Canst not have it by fair means, extort it by force. She does upbraid him with pusillanimity.
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And as bitter a speech was that of Jobs wife to her husband, Job 2.9. Dost thou still retain thine integrity? Art thou so vain, to serve that God that thus afflicteth thee? Art thou so in love with blowes? Much good do thee with thy Religion.
And as bitter a speech was that of Jobs wife to her husband, Job 2.9. Dost thou still retain thine integrity? Art thou so vain, to serve that God that thus afflicts thee? Art thou so in love with blows? Much good do thee with thy Religion.
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She maketh him even sensless and foolish, that would endure so much, and not rid himself of life.
She makes him even senseless and foolish, that would endure so much, and not rid himself of life.
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And some such wives hath the world known, (I would it did not still know) that are bitter in their speeches upon occasion, that a man may judge the poison of asps to be under their lips;
And Some such wives hath the world known, (I would it did not still know) that Are bitter in their Speeches upon occasion, that a man may judge the poison of asps to be under their lips;
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their tongues cutting like a sharp razor: So sharp is their language, that many a Xantippe putteth Socrates to the practice of his best Philosophy:
their tongues cutting like a sharp razor: So sharp is their language, that many a Xantippe putteth Socrates to the practice of his best Philosophy:
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So sharp, that Solomon compareth them to a continual dropping, Prov. 19. Yea, he saith, Chap. 21. It is better to dwell in the wilderness,
So sharp, that Solomon compareth them to a continual dropping, Curae 19. Yea, he Says, Chap. 21. It is better to dwell in the Wilderness,
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then with a contentious and angry woman. then with a contentious and angry woman.
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Some men have reason to wish, either their wives quieter, or their houses larger: (women being all Linguists,
some men have reason to wish, either their wives quieter, or their houses larger: (women being all Linguists,
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but some more nimble then others, of everlasting motion.) Yea, Saint Augustine findeth none so fit a resemblance of an ill conscience, as a scolding woman.
but Some more nimble then Others, of everlasting motion.) Yea, Saint Augustine finds none so fit a resemblance of an ill conscience, as a scolding woman.
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God help the man that is so vexed; he hath his purgatory in this life:
God help the man that is so vexed; he hath his purgatory in this life:
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And some of the Hebrews had a conceit, that such an one should never come into Judgement,
And Some of the Hebrews had a conceit, that such an one should never come into Judgement,
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because he had a sufficient punishment here. For the Use: Let wives take heed of the waspish stinging tongue:
Because he had a sufficient punishment Here. For the Use: Let wives take heed of the waspish stinging tongue:
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let them not use sharp and provoking language: let them labour for that which Saint Peter maketh a chief ornament of that sex, let them not use sharp and provoking language: let them labour for that which Saint Peter makes a chief ornament of that sex,
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and to be of great price in the sight of God;
and to be of great price in the sighed of God;
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and that is, a meek and a quiet spirit, 1 Pet. 3. Let them control their passions,
and that is, a meek and a quiet Spirit, 1 Pet. 3. Let them control their passion,
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and never suffer them to break out into intemperate speeches, to the kindling of such a fire,
and never suffer them to break out into intemperate Speeches, to the kindling of such a fire,
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as God knows when it may be quenched. The Rabbins observe, that in the holy Tongue, NONLATINALPHABET signifieth a man, and, NONLATINALPHABET a woman:
as God knows when it may be quenched. The Rabbis observe, that in the holy Tongue, signifies a man, and, a woman:
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the first and the last letter make NONLATINALPHABET, which is as much as NONLATINALPHABET, God: but take away those two letters, and then remaineth nothing but NONLATINALPHABET, and that is fire.
the First and the last Letter make, which is as much as, God: but take away those two letters, and then remains nothing but, and that is fire.
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Where God is not, to rule the passions, and to control the corrupt affections; there is nothing but fire;
Where God is not, to Rule the passion, and to control the corrupt affections; there is nothing but fire;
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and such a fire, as will quickly burn up the family. Secondly, observe, that as she was vehement and bitter, so she challengeth her husband unjustly:
and such a fire, as will quickly burn up the family. Secondly, observe, that as she was vehement and bitter, so she Challengeth her husband unjustly:
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for how was he in fault? nay, she knoweth not;
for how was he in fault? nay, she Knoweth not;
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she hath not yet examined, whether Abraham gave any encouragement to Hagar to be thus malepert; she onely supposeth it.
she hath not yet examined, whither Abraham gave any encouragement to Hagar to be thus malepert; she only Supposeth it.
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An untoward and sinful thing it is (though it is too common) to challenge another without true ground. an untoward and sinful thing it is (though it is too Common) to challenge Another without true ground.
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Rachel speaketh passionately to her husband, Give me children, or else I die, Gen. 30.1. as if he were in the fault that she had none.Rachel speaks passionately to her husband, Give me children, or Else I die, Gen. 30.1. as if he were in the fault that she had none.
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He presently let her see her errour:
He presently let her see her error:
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Am I in Gods stead, (saith he) that hath withheld from thee the fruit of the womb? The wife of Potiphar seemeth to accuse her husband in the presence of her servants, that he had brought in an Hebrew to mock her:Am I in God's stead, (Says he) that hath withheld from thee the fruit of the womb? The wife of Potiphar seems to accuse her husband in the presence of her Servants, that he had brought in an Hebrew to mock her:
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and so Zipporah challengeth her husband that he was the cause of that act that was so horrid unto her; the circumcising of the childe.
and so Zipporah Challengeth her husband that he was the cause of that act that was so horrid unto her; the circumcising of the child.
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David saith, they layd to his charge things that he knew not;David Says, they laid to his charge things that he knew not;
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and we finde how Shimei charged him with that, that he was altogether innocent of, bloodiness against the house of Saul: And so we see what a jealousy the servants of Ammon put into his head concerning Davids Messengers, that they were purposely sent to spy out the weakness of the land.
and we find how Shimei charged him with that, that he was altogether innocent of, bloodiness against the house of Saul: And so we see what a jealousy the Servants of Ammon put into his head Concerning Davids Messengers, that they were purposely sent to spy out the weakness of the land.
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Jeremy was challenged, to stand on the Chaldeans part:Jeremiah was challenged, to stand on the Chaldeans part:
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our blessed Lord was challenged for an enemy to Caesar; and so were his Apostles, falsly accused:
our blessed Lord was challenged for an enemy to Caesar; and so were his Apostles, falsely accused:
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1612
and so were those Primitive Christians, that in their antelucani Coetus; their early devotions, they did practise a promiscuous uncleanness, that they worshipped an Asses head;
and so were those Primitive Christians, that in their antelucani Coetus; their early devotions, they did practise a promiscuous uncleanness, that they worshipped an Asses head;
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that they did sacrifice their own children; all which, even Plinius Secundus himself doth acquit them of For the Use of it:
that they did sacrifice their own children; all which, even Pliny Secundus himself does acquit them of For the Use of it:
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1614
Let us take heed of this precipice, of accusing others falsly; it is the devils trade: he is NONLATINALPHABET; Let us take heed of this precipice, of accusing Others falsely; it is the Devils trade: he is;
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and he hath that name, for accusing;
and he hath that name, for accusing;
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and false accusers, as his own children, are called NONLATINALPHABET, Titus. 2. challengers of others falsly, without just ground; and that argueth; First, want of wisdom;
and false accusers, as his own children, Are called, Titus. 2. challengers of Others falsely, without just ground; and that argue; First, want of Wisdom;
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1617
for a wise man will be assured of the fault, before he challenge one for it.
for a wise man will be assured of the fault, before he challenge one for it.
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1618
Secondly, want of charity, for love will rather cover a fault, when it is known, then pick an hole where there is none.
Secondly, want of charity, for love will rather cover a fault, when it is known, then pick an hold where there is none.
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1619
Thirdly, it is the next way to make one that is a friend, to be an enemy;
Thirdly, it is the next Way to make one that is a friend, to be an enemy;
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for it is harsh to any ingenuous nature, to be challenged for that which he is not guilty of,
for it is harsh to any ingenuous nature, to be challenged for that which he is not guilty of,
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as we see in Ishbosheth, who challenging Abner for going in to his fathers concubin, (of which some think he was guiltless;
as we see in Ishbosheth, who challenging Abner for going in to his Father's concubine, (of which Some think he was guiltless;
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1622
and it was only Ishbosheths suspition, ) he made him fall off from him, to the house of David; 2 Sam. 3. Again, we may learn here, that if jealousies and ungrounded suspitions, do work such ill abroad;
and it was only Ishbosheths suspicion,) he made him fallen off from him, to the house of David; 2 Sam. 3. Again, we may Learn Here, that if jealousies and ungrounded suspicions, do work such ill abroad;
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what will they do in the Family, and in the man and wife between whom there is the straitest relation;
what will they do in the Family, and in the man and wife between whom there is the straitest Relation;
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when they only suspect one another, and thereupon fall to challenging each other without sure ground, oh, what a distraction it worketh,
when they only suspect one Another, and thereupon fallen to challenging each other without sure ground, o, what a distraction it works,
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1625
and how it doth sour that sweet estate of wedlock! maketh a disorder amongst the Children and Servants, and it may be, a siding;
and how it does sour that sweet estate of wedlock! makes a disorder among the Children and Servants, and it may be, a siding;
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and the breach is hardly made up again!
and the breach is hardly made up again!
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the purer the love is, and the less conscious of any just occasion, the more sensible:
the Purer the love is, and the less conscious of any just occasion, the more sensible:
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you may do that to a stone jugg, that you cannot do to a Venice glass; it must be used tenderly:
you may do that to a stone jug, that you cannot do to a Venice glass; it must be used tenderly:
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1629
I wish ever therefore that wisdom and charity between man and wife;
I wish ever Therefore that Wisdom and charity between man and wife;
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that they be not forward to suspect evil of each other and never to proceed to challenging of each other without apparent ground;
that they be not forward to suspect evil of each other and never to proceed to challenging of each other without apparent ground;
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and even then with that mildness and moderation of spirit, as becometh those that are so neer;
and even then with that mildness and moderation of Spirit, as Becometh those that Are so near;
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as we see in Joseph towards Mary, though but espoused. Thirdly, you have seen she was vehement and rough in this challenge:
as we see in Joseph towards Marry, though but espoused. Thirdly, you have seen she was vehement and rough in this challenge:
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1633
but suppose she had just cause, there had been more reason she should have charged her self before her husband; for saith Saint Chrysostom, NONLATINALPHABET;
but suppose she had just cause, there had been more reason she should have charged her self before her husband; for Says Saint Chrysostom,;
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1634
why doest thou oh woman, accuse him of doing the wrong? didst not thou lay the plot,
why dost thou o woman, accuse him of doing the wrong? didst not thou lay the plot,
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and perswade him by arguments, to go in unto the made? didst not thou bring her unto him;
and persuade him by Arguments, to go in unto the made? didst not thou bring her unto him;
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1636
and give her to him, to be his wife? did the just man ever seek her,
and give her to him, to be his wife? did the just man ever seek her,
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1637
or any other, save thy self, to have children by? nay, had he ever any such thought? We see then here, that which oftentimes falleth out in the world.
or any other, save thy self, to have children by? nay, had he ever any such Thought? We see then Here, that which oftentimes falls out in the world.
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1638
They that are most guilty are apt first to complain, and cry out of injury;
They that Are most guilty Are apt First to complain, and cry out of injury;
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1639
the mistress of Joseph that was all in the fault, yet cryeth out to her servants, that Joseph would have abused her;
the mistress of Joseph that was all in the fault, yet Cries out to her Servants, that Joseph would have abused her;
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1640
and as soon as her husband cometh home frameth a formal accusation against him: when the two Hebrews did contend, Saint Stephen noteth, Act. 7.27.
and as soon as her husband comes home frameth a formal accusation against him: when the two Hebrews did contend, Saint Stephen notes, Act. 7.27.
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1641
that he that did the wrong to his neighbour, is the most clamorous, and thrusteth Moses away, that he that did the wrong to his neighbour, is the most clamorous, and thrusts Moses away,
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1642
and will not endure to hear of a reconciliation; Zipporah sharpeneth her tongue against her husband, and calleth him bloody, because of the Circumcision,
and will not endure to hear of a reconciliation; Zipporah sharpeneth her tongue against her husband, and calls him bloody, Because of the Circumcision,
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whereas she was in the fault, and the cause that the Angel of God met Moses in the Inn, and would have killed him:
whereas she was in the fault, and the cause that the Angel of God met Moses in the Inn, and would have killed him:
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Saul complaineth against David, and David had more just cause of complaint against him: Ziba that playeth the knave with his Master, complaineth of his Master:Saul Complaineth against David, and David had more just cause of complaint against him: Ziba that plays the knave with his Master, Complaineth of his Master:
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and the Elders in Daniel complain of Susanna, when themselves were capital offenders: and the Elders in daniel complain of Susanna, when themselves were capital offenders:
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who hath not heard of Fimbria the Roman, his complaint against Scaevola, because he did not Totum telum recipere; receive the whole weapon into his body.
who hath not herd of Fimbria the Roman, his complaint against Scaevola, Because he did not Totum telum recipere; receive the Whole weapon into his body.
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1647
It is Saint Ambrose his saying, Festinat loqui, qui timet vinci; He maketh haste to complain, that hath the worst end of the staff:
It is Saint Ambrose his saying, Festinat loqui, qui timet Vinci; He makes haste to complain, that hath the worst end of the staff:
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and we have known it in Domestical quarrels, that the wife hath cryed out of injury,
and we have known it in Domestical quarrels, that the wife hath cried out of injury,
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1649
when her self hath been in the fault.
when her self hath been in the fault.
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1650
And so on the other side too, let not people be of that bold front to accuse others of that wherein they are most culpable; And so on the other side too, let not people be of that bold front to accuse Others of that wherein they Are most culpable;
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1651
for it is a fearful thing to go against the light of a mans own conscience:
for it is a fearful thing to go against the Light of a men own conscience:
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though they may get something with men by clamour, yet they offend God, and wrong their inward peace:
though they may get something with men by clamour, yet they offend God, and wrong their inward peace:
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1653
in stead of quarreling, they should say as Judah; she is more righteous then I.
in stead of quarreling, they should say as Judah; she is more righteous then I.
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1654
I am to blame, and therefore I have reason to challenge my self, rather then another.
I am to blame, and Therefore I have reason to challenge my self, rather then Another.
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1655
Secondly, It should teach those, to whom belongeth the hearing, and judging of causes;
Secondly, It should teach those, to whom belongeth the hearing, and judging of Causes;
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not to be too hasty in determining them, upon the first complaint, or to give credit to the first information:
not to be too hasty in determining them, upon the First complaint, or to give credit to the First information:
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For, as we say, one tale is good, till another be heard; and Solomon saith, Prov. 18. He that is first in his own tale seemeth righteous,
For, as we say, one tale is good, till Another be herd; and Solomon Says, Curae 18. He that is First in his own tale seems righteous,
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1658
but his neighbour cometh, and searcheth him out. It was the infirmity of David, that upon the information of Ziba, he passed sentence;but his neighbour comes, and Searches him out. It was the infirmity of David, that upon the information of Ziba, he passed sentence;
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•um verba mentientis audiant, Sententiam contra innocentem pronunciant, (saith Saint Gregory: ) while they hear the false accusation of the guilty, they pass sentence against the innocent. •um verba Mentientis Audient, Sententiam contra innocentem pronunciant, (Says Faint Gregory:) while they hear the false accusation of the guilty, they pass sentence against the innocent.
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On the other side, it was commendable in Alexander, that he professed he would keep one ear for the party accused:
On the other side, it was commendable in Alexander, that he professed he would keep one ear for the party accused:
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the Lords command is, Exod. 23. Thou shalt not countenance a poor man in his cause: the lords command is, Exod 23. Thou shalt not countenance a poor man in his cause:
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that is, saith Tostatus, praeter merita causae: Thou shalt not respect him in judicature, beside the strict demerit of his cause;
that is, Says Tostado, praeter Merita causae: Thou shalt not respect him in judicature, beside the strict demerit of his cause;
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and Calvin saith very well, major quandoque est pauperum audacia, & temeritas. Sometimes the poor are bold, and rash, and ready to do wrong, and still complain;
and calvin Says very well, Major quandoque est Pauperum audacia, & temeritas. Sometime the poor Are bold, and rash, and ready to do wrong, and still complain;
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1664
and to think they shall be heard because they are poor: whereas there is more reason, in such a case, they should be punished, then relieved:
and to think they shall be herd Because they Are poor: whereas there is more reason, in such a case, they should be punished, then relieved:
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I say therefore again, let those that are to decide controversies, be wise and diligent, and tractable, and weigh things equitably;
I say Therefore again, let those that Are to decide controversies, be wise and diligent, and tractable, and weigh things equitably;
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for they shall finde those that are most faulty, to be most forward to complain:
for they shall find those that Are most faulty, to be most forward to complain:
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even as it was here with Sarah, that had reason to have plucked her self by the sleeves;
even as it was Here with Sarah, that had reason to have plucked her self by the sleeves;
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and not have challenged her husband, for doing her wrong. Preached, Iune 9. 1641.
and not have challenged her husband, for doing her wrong. Preached, Iune 9. 1641.
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THE SEVENTH SERMON. GEN. 16.5. And Sarah said unto Abraham, My wrong be upon thee: I have given my maid into thy bosome.
THE SEVENTH SERMON. GEN. 16.5. And Sarah said unto Abraham, My wrong be upon thee: I have given my maid into thy bosom.
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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.
IF you do not Remember the Division was made of this Chapter when we entered upon it, I will again repeat it. It hath four Parts.
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In the first, is set down the marriage of Hagar and Abraham, in the three first verses.
In the First, is Set down the marriage of Hagar and Abraham, in the three First Verses.
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Secondly, the Consequents of it, in the three next;
Secondly, the Consequents of it, in the three next;
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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.
which Are, 1. Hagars conceiving. 2. Her insolency upon her conception. 3. The expostulation of Sarah with her husband. 4. Abrahams yielding of the handmaid into the power of Sarah. 5. Sarahs correcting of Hagar; together with her flight upon it.
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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,
In the third Part, is Set down the Angels meeting of Hagar, and his persuading of her, upon the discovery of the cause of her flight, to return to her mistress,
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and to submit her self unto her: and his prediction concerning the childe she went withal;
and to submit her self unto her: and his prediction Concerning the child she went withal;
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from the beginning of the seventh verse, to the end of the fifteenth.
from the beginning of the seventh verse, to the end of the fifteenth.
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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.
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.
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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:
We have quite dispatched the First Part, which Containeth the marriage of Abraham and Hagar; and Are entered into the second, which intreateth of the events of this Marriage:
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and two of them we have handled; Hagars conception, and insolency upon her conceiving:
and two of them we have handled; Hagars conception, and insolency upon her conceiving:
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And have in part touched the third, which is the expostulation of Sarah with Abraham, in this fifth verse.
And have in part touched the third, which is the expostulation of Sarah with Abraham, in this fifth verse.
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I must tell you what hath been observed, and then proceed to that which remaineth.
I must tell you what hath been observed, and then proceed to that which remains.
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First, more generally, we noted the ill success of plots and projects, wherein God is not consulted.
First, more generally, we noted the ill success of plots and projects, wherein God is not consulted.
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Secondly, more particularly, we shewed, how she challenged him for doing her wrong.
Secondly, more particularly, we showed, how she challenged him for doing her wrong.
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1684
Her words (as I told you) were, 1. Bit•e•. 2. Unj•••. 3. More unjust,
Her words (as I told you) were, 1. Bit•e•. 2. Unj•••. 3. More unjust,
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because (if there were cause) she had reason to have challenged her self, before she should have challenged her husband. Now we go on.
Because (if there were cause) she had reason to have challenged her self, before she should have challenged her husband. Now we go on.
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I gave my maid into thy bosom. I gave my maid into thy bosom.
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Which, at once, Commemorat, & quasi exprobat beneficium, (saith a learned Expositor upon my Text) doth commemorate,
Which, At once, Commemorat, & quasi exprobat beneficium, (Says a learned Expositor upon my Text) does commemorate,
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and withal challenge him for a courtesie.
and withal challenge him for a courtesy.
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If it were a kindness she had done him, she did upbraid him, and (as we say) cast him in the teeth with it.
If it were a kindness she had done him, she did upbraid him, and (as we say) cast him in the teeth with it.
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This humour seemeth to have been in the Sodomites, who, when Lot did disswade them from violating the Laws of hospitality, and offering injury to his guests;
This humour seems to have been in the Sodomites, who, when Lot did dissuade them from violating the Laws of hospitality, and offering injury to his guests;
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they say, Gen. 19. This fellow came in to sojourn, and he will needs be a Judge.
they say, Gen. 19. This fellow Come in to sojourn, and he will needs be a Judge.
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They upbraid him with that favour they had afforded him, in suffering him to inhabit amongst them, being but a stranger.
They upbraid him with that favour they had afforded him, in suffering him to inhabit among them, being but a stranger.
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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;
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;
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he saith to Moses, Exod. 2. Intendest thou to kill me, as thou killedst the Egyptian? As who should say, Meddle no further in this business;
he Says to Moses, Exod 2. Intendest thou to kill me, as thou killedest the Egyptian? As who should say, Meddle no further in this business;
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it is sufficient that I would have informed against thee for killing the Egyptian.
it is sufficient that I would have informed against thee for killing the Egyptian.
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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;
It is very likely that it was one reason why Saint Paul, when he was At Corinth, and took pains among them, would not be beholden to them for any contribution;
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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,
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,
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and have twitted him with it;
and have twitted him with it;
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and therefore he would rather labour with his hands, then 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.
and Therefore he would rather labour with his hands, then to be supplied by them, 2 Cor. 12. This exprobration is a solecism in good manners, and a foul Transgression against the virtue of Beneficence.
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Curtius telleth us, that it was the saying of Chilon the Lacedemonian, Dati beneficii decere oblivisci, accepti weminisse: Curtius Telleth us, that it was the saying of Chilon the Lacedaemonian, Dati Beneficii decere Oblivion, accepti weminisse:
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That it becometh a man to be forgetful of a benefit bestowed, and mindful of one received.
That it Becometh a man to be forgetful of a benefit bestowed, and mindful of one received.
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And so saith Seneca, Haec beneficii inter duos lex est, alter statim oblivisci debet dati, alter accepti nunquam:
And so Says Senecca, Haec Beneficii inter duos lex est, altar Immediately Oblivion debet Dati, alter accepti Never:
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This is the Law of beneficence between two, (saith he) that one presently forget the collation of a benefit, the other never the reception.
This is the Law of beneficence between two, (Says he) that one presently forget the collation of a benefit, the other never the reception.
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Quousque dices, (saith he) Ego te servavi, ego te eripui morti; admonitio taedium facit, exprobratio odium: How long dices, (Says he) Ego te servavi, ego te eripui morti; admonitio taedium facit, exprobratio odium:
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1705
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.
As long as thou shalt say, I have saved thee, I have snatched thee out of the Jaws of death; this admonition Causes irksomeness; this upbraiding, odiousness.
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Lacerat animum, & punit, frequens meritorum commemoratio: The oft mention of deservings, rendeth and teareth the minde of the obliged.Lacerat animum, & punit, Frequent meritorum Commemoration: The oft mention of deservings, rendeth and teareth the mind of the obliged.
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And as it dyeth the cheeks of him that hath received; so it spoileth the gift that hath been bestowed.
And as it Dies the cheeks of him that hath received; so it spoileth the gift that hath been bestowed.
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Datum offuscat, qui improperat, (saith the interlineary-Gloss:) He sullieth his gift, that upbraideth him to whom he hath given. Datum offuscat, qui improperat, (Says the interlineary-Gloss:) He sullieth his gift, that upbraideth him to whom he hath given.
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And Rabanus saith, Obfocat datum, qui in properio lacerat proximum: He choaketh his own credit, that giveth a favour and a jeer together.
And Rabanus Says, Obfocat datum, qui in properio lacerat Proximum: He choketh his own credit, that gives a favour and a jeer together.
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And there is never an ingenuous man in the world, but he is more troubled and grieved with upbraiding,
And there is never an ingenuous man in the world, but he is more troubled and grieved with upbraiding,
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then ever he was helped or delighted with that which was bestowed.
then ever he was helped or delighted with that which was bestowed.
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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:
Yea, the Heathen man Says, Beneficium in Injuriam Convertit; such an upbraider, turns his bred into a stone, his courtesy into an injury. For the Use of this:
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We should take heed of this foul, yet frequent fault in the world;
We should take heed of this foul, yet frequent fault in the world;
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which is, When men have done kindness to others, to nose them with it, and report it to others. which is, When men have done kindness to Others, to nose them with it, and report it to Others.
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The Wise-man maketh it an ill thing, to rate a man with harsh language, and then to bestow something upon him:
The Wiseman makes it an ill thing, to rate a man with harsh language, and then to bestow something upon him:
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such a gift may be thought rather Injuriae satisfactae, then Beneficii collati: to have more of satisfaction for that injury,
such a gift may be Thought rather Injuries satisfactae, then Beneficii collati: to have more of satisfaction for that injury,
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then of conferred kindness, in it: And so, after a benefit bestowed, to upbraid him with it.
then of conferred kindness, in it: And so, After a benefit bestowed, to upbraid him with it.
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Let us take heed of both: for, he that giveth with ill words, gives panem lapidosum, bread with gravel in it:
Let us take heed of both: for, he that gives with ill words, gives Bread lapidosum, bred with gravel in it:
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and he that upbraideth afterwards, he spoileth his gift, and loseth his thanks: 'Tis nimium liberalitatis, cùm exigit gratiam;
and he that upbraideth afterwards, he spoileth his gift, and loses his thanks: It's Nimium liberalitatis, cùm exigit gratiam;
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more bounty then was wished for, that extorteth thanks:
more bounty then was wished for, that extorteth thanks:
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and is far from the example of God, of whom it is said, James 1. that he giveth to all men liberally, and upbraideth not.
and is Far from the Exampl of God, of whom it is said, James 1. that he gives to all men liberally, and upbraideth not.
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Why, (but will some say) may not a man, at any time, tell a man what kindness he hath shewed him,
Why, (but will Some say) may not a man, At any time, tell a man what kindness he hath showed him,
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and tell others of it? Yes, if they shall be grossly ungrateful, either by forgetting or slighting the benefit received,
and tell Others of it? Yes, if they shall be grossly ungrateful, either by forgetting or slighting the benefit received,
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or by returning ill for good.
or by returning ill for good.
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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, what he had done for his vineyard: and Christ himself upbraideth those Cities wherein he had done most of his miracles,
As the Lord speaks much to Samuel, what he had done for Saul; and by the Mouth of Nathan, what he had done for David; and by Isaiah, what he had done for his vineyard: and christ himself upbraideth those Cities wherein he had done most of his Miracles,
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because they repented not, Matth. 11. 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.
Because they repented not, Matthew 11. And thus David Telleth what he had done for Nabal, when he saw him so ungrateful, that he would not gratify 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.
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But else, it is an unfitting and uncivil thing, for a man to upbraid another with the good he hath done him:
But Else, it is an unfitting and Uncivil thing, for a man to upbraid Another with the good he hath done him:
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he doth but put his brother to the blush, and even retract and make void his own benefits:
he does but put his brother to the blush, and even retract and make void his own benefits:
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And if he blowe his trumpet in the hearing of others, and tell, that this and that he hath done;
And if he blow his trumpet in the hearing of Others, and tell, that this and that he hath done;
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it argueth rather pride and vain-glory, then true beneficence and charity. One word more, of the phrase here used:
it argue rather pride and vainglory, then true beneficence and charity. One word more, of the phrase Here used:
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I gave my maid into thy bosome. I gave my maid into thy bosom.
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It is said, verse 3. that she gave her to her husband, to be his wife. From whence we may collect,
It is said, verse 3. that she gave her to her husband, to be his wife. From whence we may collect,
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What is the neerness and intimacy of the wife to the husband. She is the wife of his bosome; What is the nearness and intimacy of the wife to the husband. She is the wife of his bosom;
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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.
so often called in the Scripture: Deuteronomy 13 6. If the wife of thy bosom shall tempt thee. So, Deuteronomy 28.54. The wife of his bosom.
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By that sheep that lay in the poor mans bosome, 2 Sam. 12. is meant, the wife of Uriah, whom David had defiled,
By that sheep that lay in the poor men bosom, 2 Sam. 12. is meant, the wife of Uriah, whom David had defiled,
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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.
and taken to wife, After the slaughter of her husband: and, vers. 8. Nathan Telleth him, he gave him his rich wives into his bosom. So, micah 7.5. Keep the door of thy lips from her that lies in thy bosom.
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The Spouse saith of her Husbend, Cant. 2.6. His left hand was under her head, and his right hand did embrace her:
The Spouse Says of her Husbend, Cant 2.6. His left hand was under her head, and his right hand did embrace her:
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it argueth she lay in his bosome. I say, This argueth the neerness and intimacy of the wife to the husband:
it argue she lay in his bosom. I say, This argue the nearness and intimacy of the wife to the husband:
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And those familiar gestures, and loving dalliances that are often used, are but expressions of it.
And those familiar gestures, and loving dalliances that Are often used, Are but expressions of it.
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It is said, that Abimelech saw Isaac sporting with Rebekah, Gen. 26. in such a familiar,
It is said, that Abimelech saw Isaac sporting with Rebekah, Gen. 26. in such a familiar,
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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.
yet Sobrium and decent manner, that it persuaded 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.
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Now for the Use of this: Is she the wife of the bosome, and his own;
Now for the Use of this: Is she the wife of the bosom, and his own;
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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;
yea, his own Flesh? How comes it to pass, that many Are so strange to their wives? They can take more content in the company of Others, then their own;
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and express more mirth among strangers, then with their own wives: yea, thrust their wives from them, while they put others into their bosome.
and express more mirth among Strangers, then with their own wives: yea, thrust their wives from them, while they put Others into their bosom.
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I would they would but read and meditate upon that of Solomon, Prov. 5. who, speaking of the wife, giveth this advice:
I would they would but read and meditate upon that of Solomon, Curae 5. who, speaking of the wife, gives this Advice:
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Let her be as the loving hinde, and as the pleasant roe: Let her be as the loving hind, and as the pleasant roe:
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Let her brests satisfie thee at all times, and be thou ravished always with her love.
Let her breasts satisfy thee At all times, and be thou ravished always with her love.
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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.And why wilt thou be ravished with a strange woman, and embrace the bosom of a stranger? The harlot is the stranger, or the strange woman: a men wife is his own: and what if not so fair or wise as Another? yet she is his own.
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Nemo amit patriam quia magna, sed quia sua, (saith Seneca: ) No man loveth his Country because large, but because his own. Nemo amit Patriam quia Magna, sed quia sua, (Says Senecca:) No man loves his Country Because large, but Because his own.
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And men love their conceits, non quia vera, sed quia sua, (saith S. Aug. ) not as they are true, but as their own. She is his;
And men love their conceits, non quia vera, sed quia sua, (Says S. Aug.) not as they Are true, but as their own. She is his;
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and his love and affection must be confirmed to her. There is, oftentimes, as great a fault in the wife towards the husband:
and his love and affection must be confirmed to her. There is, oftentimes, as great a fault in the wife towards the husband:
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he is called the husband of her bosome also, Deut. 28.56.
he is called the husband of her bosom also, Deuteronomy 28.56.
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And yet some women can be free and familiar with other men, with the neglect (I had almost said contempt) of their own.
And yet Some women can be free and familiar with other men, with the neglect (I had almost said contempt) of their own.
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Job complaineth, that his breath was strange to his wife, Chap. 19. and he was then in affliction, Job Complaineth, that his breath was strange to his wife, Chap. 19. and he was then in affliction,
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when she ought most to have comforted him.
when she ought most to have comforted him.
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And there be many, that, both in prosperity, and adversity, set too light by their husbands.
And there be many, that, both in Prosperity, and adversity, Set too Light by their Husbands.
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Let man and wife take heed of this strangeness.
Let man and wife take heed of this strangeness.
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By this phrase, the wife of the bosome, and the husband of the bosome, is intimated their eerness,
By this phrase, the wife of the bosom, and the husband of the bosom, is intimated their eerness,
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and strictness of affection, that should be between them; that comfort, and contentment, and solace, that they should take in each other.
and strictness of affection, that should be between them; that Comfort, and contentment, and solace, that they should take in each other.
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The bosome is the place of warmth and refreshment;
The bosom is the place of warmth and refreshment;
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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;
and Therefore it is, (say Some) that Heaven is called Abrahams bosom; in which place those will hardly meet, that Are so Far from each Others Bosom, that they come not near each Others Bed or Board;
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nay, the same House or Town will not hold them:
nay, the same House or Town will not hold them:
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and may we think that, living and dying on these terms, the same Heaven will hold them? To go on:
and may we think that, living and dying on these terms, the same Heaven will hold them? To go on:
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She instanceth the carriage of her maid, and taxeth her both of Ingratitude, and Insolency.
She Instanceth the carriage of her maid, and Taxes her both of Ingratitude, and Insolency.
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In the last part of the verse, she desireth God to judge between her and her husband:
In the last part of the verse, she Desires God to judge between her and her husband:
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which some will have to be a simple referring of her self to God;
which Some will have to be a simple referring of her self to God;
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as if she had said, What now I sustain in this passage, let God judge it;
as if she had said, What now I sustain in this passage, let God judge it;
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I refer the cause to him.
I refer the cause to him.
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And if so, she setteth us a good example, That we should not revenge our selves,
And if so, she sets us a good Exampl, That we should not revenge our selves,
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but commit our cause to God.
but commit our cause to God.
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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, So did Joseph: when he was so hardly used by his brothers, that neither Prayers nor tears could prevail, he yields up all to God,
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and submitteth to the issue that God will give. And so did Moses: when his brother and sister murmured against him, he replieth not,
and submitteth to the issue that God will give. And so did Moses: when his brother and sister murmured against him, he Replieth not,
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nor seeketh any revenge against them;
nor seeks any revenge against them;
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but leaveth it to God, who quickly interposed for him, Num. 12. Thus David, when he had Saul in the cave,
but Leaveth it to God, who quickly interposed for him, Num. 12. Thus David, when he had Saul in the cave,
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and could have there paid him home, for all his unkindness towards him; he doth it not;
and could have there paid him home, for all his unkindness towards him; he does it not;
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he onely expostulateth with him, and closeth with this, 1 Sam. 24. The Lord be judge, and judge between me and thee;
he only expostulateth with him, and closeth with this, 1 Sam. 24. The Lord be judge, and judge between me and thee;
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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 see, and plead my cause, and deliver me out of thine hand. And so, Psalm 41.1. Judge me, Oh God, and plead my cause against an ungodly Nation.
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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.
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.
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Zachariah, the son of Jehoiadah the Priest, having reproved the people for their idolatry, at the commandment of that unthankful King, Joash, is stoned:Zachariah, the son of Jehoiada the Priest, having reproved the people for their idolatry, At the Commandment of that unthankful King, Joash, is stoned:
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and when he died, he said no more but this;
and when he died, he said no more but this;
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The Lord look upon it, and require it, 2 Chron. 24. And above is that exemplum indeficiens, (as the School calleth our Lord:) of whom Saint Peter saith, 1 Pet. 2. that when he was reviled, reviled not again; The Lord look upon it, and require it, 2 Chronicles 24. And above is that exemplum indeficiens, (as the School calls our Lord:) of whom Saint Peter Says, 1 Pet. 2. that when he was reviled, reviled not again;
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when he suffered, he threatned not; but committeth himself to him that judgeth righteously. Now for the Use of this:when he suffered, he threatened not; but Committeth himself to him that Judgeth righteously. Now for the Use of this:
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It meeteth with those hot spirits, in these days, who cannot brook any injuries: They will revenge themselves;
It meeteth with those hight spirits, in these days, who cannot brook any injuries: They will revenge themselves;
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they will not stay the judgement, either of God, or of his substitute, the Magistrate; which,
they will not stay the judgement, either of God, or of his substitute, the Magistrate; which,
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1. Is most unreasonable, that a man should be Accuser, Witness, Judge, and Executioner, all in his own cause. 2. It is sinful:
1. Is most unreasonable, that a man should be Accuser, Witness, Judge, and Executioner, all in his own cause. 2. It is sinful:
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1786
for it is an usurping of that power which belongeth unto God:
for it is an usurping of that power which belongeth unto God:
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1787
for, vengeance is his, and belongeth to him, and to such as he hath delegated, who carry not the sword in vain.
for, vengeance is his, and belongeth to him, and to such as he hath delegated, who carry not the sword in vain.
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1788
People are apt to think it base and unmanly to complain:
People Are apt to think it base and unmanly to complain:
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1789
but, in the mean time, they think not how they trespass against God and his Ordinance. 3. It is preposterous:
but, in the mean time, they think not how they trespass against God and his Ordinance. 3. It is preposterous:
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1790
for, nondum vindicatus est Christus, (saith Saint Augustine: ) Christ himself is not yet avenged on his adversaries;
for, Nondum vindicatus est Christus, (Says Faint Augustine:) christ himself is not yet avenged on his Adversaries;
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1791
and must they have present satisfaction? 4. It is very foolish: for they prevent themselves in that which they would have, by their haste:
and must they have present satisfaction? 4. It is very foolish: for they prevent themselves in that which they would have, by their haste:
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1792
For, would they leave it to God, he would not onely avenge their cause, sine perturbatione, without passion, which they cannot do;
For, would they leave it to God, he would not only avenge their cause, sine perturbation, without passion, which they cannot do;
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1793
but acerbius vindicaret, he would revenge it more sharply, then they can do hastily:
but acerbius vindicaret, he would revenge it more sharply, then they can do hastily:
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1794
They cannot inflict so much upon the bodies of their brethren, as they do wrong their own souls:
They cannot inflict so much upon the bodies of their brothers, as they do wrong their own Souls:
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1795
for while they revenge themselves upon those that have done the injury, duo mali, (saith the Father) there are two sinners;
for while they revenge themselves upon those that have done the injury, duo mali, (Says the Father) there Are two Sinners;
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1796
the one offendeth in offering injury; the other, in revenging it:
the one offends in offering injury; the other, in revenging it:
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1797
And all the difference (saith he) is, That the one getteth before, and the other followeth after unto judgement.
And all the difference (Says he) is, That the one gets before, and the other follows After unto judgement.
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1798
5. In the fifth place, therefore, let us commit our wrongs unto God, to avenge them:
5. In the fifth place, Therefore, let us commit our wrongs unto God, to avenge them:
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1799
The Apostle so expresly saith, Avenge not your selves, Rom. 12. but rather give place unto wrath:
The Apostle so expressly Says, Avenge not your selves, Rom. 12. but rather give place unto wrath:
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1800
and he also directeth to whom to commit the cause, even to him who saith, Vengeance is mine, and I will repay it.
and he also directeth to whom to commit the cause, even to him who Says, Vengeance is mine, and I will repay it.
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1801
Si apud illum deposueris injuriam, ultor est, (saith Tertullian: ) If thou lay down thy wrong at his feet, he will take up thy quarrel, and revenge it. Si apud Ilum deposueris Injuriam, ultor est, (Says Tertullian:) If thou lay down thy wrong At his feet, he will take up thy quarrel, and revenge it.
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1802
Christ would have his disciples buy swords; yet, when time came, he forbade Peter to use it. Saint Ambrose wonders at this:
christ would have his Disciples buy swords; yet, when time Come, he forbade Peter to use it. Saint Ambrose wonders At this:
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1803
O Domine, gladium emerejubes, & ferire prohibes? Lord, commandest thou to buy the sword,O Domine, Gladium emerejubes, & ferire prohibes? Lord, Commandest thou to buy the sword,
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1804
and yet forbiddest thou to strike therewith? What may be the reason? nisi ut prompta sit defensio, & non ultio;
and yet forbiddest thou to strike therewith? What may be the reason? nisi ut prompta sit Defense, & non ultio;
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1805
unless to shew a readiness of defence, we may have, but not of revenge: potuisse vindicare, non voluisse;
unless to show a readiness of defence, we may have, but not of revenge: potuisse vindicare, non Voluisse;
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1806
that the world might take notice, they were able to have avenged themselves, but not willing.
that the world might take notice, they were able to have avenged themselves, but not willing.
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1807
We must be patient, and leave that to God, to take vengeance. And howsoever Revenge be a very pleasing thing to flesh and blood;
We must be patient, and leave that to God, to take vengeance. And howsoever Revenge be a very pleasing thing to Flesh and blood;
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1808
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:
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:
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1809
& sic juvat ire per umbras: & sic Juvat ire per umbras:
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1810
they think they shall have more content in their death, by this means:) yet such wrath worketh not the righteousness of God:
they think they shall have more content in their death, by this means:) yet such wrath works not the righteousness of God:
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1811
and they shall finde, when they come before him that must judge all, that they have wronged their souls, in taking revenge.
and they shall find, when they come before him that must judge all, that they have wronged their Souls, in taking revenge.
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1812
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;
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;
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1813
and to punish him for fomenting and nourishing the handmaid in her malapertness and insolency: for so she conceived it.
and to Punish him for fomenting and nourishing the handmaid in her malapertness and insolency: for so she conceived it.
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1814
And thus the Septuagint render it, as if it were a prayer for vengeance.
And thus the septuagint render it, as if it were a prayer for vengeance.
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1815
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;
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;
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1816
and to punish him, for fomenting and nourishing the handmaid in her malepertness and insolency, for so she conceived it:
and to Punish him, for fomenting and nourishing the handmaid in her malapertness and insolency, for so she conceived it:
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1817
And thus the Septuagint rendreth it, as if it were a prayer for vengeance.
And thus the septuagint rendereth it, as if it were a prayer for vengeance.
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1818
Imprecations are fearful, for they grow usually out of Passion and distemper, and that impotency that is in people to brook injuries, and subdue their tumultuous thoughts.
Imprecations Are fearful, for they grow usually out of Passion and distemper, and that impotency that is in people to brook injuries, and subdue their tumultuous thoughts.
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1819
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;
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;
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1820
they break out into an imprecation:
they break out into an imprecation:
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1821
Exod. 5. The Lord look upon you and judg, in that you have made us abhorred of Pharaoh and his servants; Exod 5. The Lord look upon you and judge, in that you have made us abhorred of Pharaoh and his Servants;
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1822
and have put a sword into their hands to slay us: and have put a sword into their hands to slay us:
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1823
The mother of Micah was in such a rage, for the silver that was taken from her, that she cursed:
The mother of micah was in such a rage, for the silver that was taken from her, that she cursed:
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1824
Judg. 17. 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. Judges 17. Thus the uncircumcised philistines 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.
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1825
And Jeremy saith, the people cursed him, Jerem. 5. Why, but will some say, we finde the holy servants of God in Scripture to have used imprecations against others:
And Jeremiah Says, the people cursed him, Jeremiah 5. Why, but will Some say, we find the holy Servants of God in Scripture to have used imprecations against Others:
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1826
It is true, but the Fathers will tell us. First, that they are not so much curses, as prophesies.
It is true, but the Father's will tell us. First, that they Are not so much curses, as prophecies.
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1827
Secondly, that they did it not in their own cause, but in Gods;
Secondly, that they did it not in their own cause, but in God's;
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1828
and not ex livore invidiae; but ex Zelo justitiae: they did it not out of any gaul of envy,
and not ex livore invidiae; but ex Zeal justitiae: they did it not out of any gaul of envy,
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1829
but meerly out of zeal of justice.
but merely out of zeal of Justice.
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1830
Thirdly, that they were led by an extraordinary spirit, and by that spirit they also discovered those whom they cursed to be incorrigible.
Thirdly, that they were led by an extraordinary Spirit, and by that Spirit they also discovered those whom they cursed to be incorrigible.
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1831
Why, but will some say again, do not ministers use curses against drunkards and blasphemers,
Why, but will Some say again, do not Ministers use curses against drunkards and blasphemers,
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1832
and other gross sinners? yes, but they do declarativè, only declaring what shall come upon them if they repent not,
and other gross Sinners? yes, but they do declarativè, only declaring what shall come upon them if they Repent not,
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1833
but they have no quarrel of their own;
but they have no quarrel of their own;
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1834
and they do it, or should do it, as out of faithfulness, so with compassion, that any should deserve that heavy doom.
and they do it, or should do it, as out of faithfulness, so with compassion, that any should deserve that heavy doom.
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1835
For the Use then of this: It should teach us to take heed of imprecations;
For the Use then of this: It should teach us to take heed of imprecations;
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1836
and that we may avoyd those the better, we should labour to subdue our Passion of anger; and that we may avoid those the better, we should labour to subdue our Passion of anger;
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1837
for it is that which bringeth forth direful curses: it discovereth it self not only in looks and gestures, but in dreadful curses.
for it is that which brings forth direful curses: it Discovereth it self not only in looks and gestures, but in dreadful curses.
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1838
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!
Where can a man go that his soul shall not be vexed with the hideous execrations of men, that they send out against their brothers? the Plague! the Pox!
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1839
We have not the less of both those at this time, for this wicked practice.
We have not the less of both those At this time, for this wicked practice.
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1840
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:
Yea, they desire the confusion of Others, and whom do they spare? not Servants, not children, not wives, not the brutus creatures; no not their own Souls:
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1841
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;
how commonly do people wish God to forsake them, to judge them, to damn them! In the Fear of God, let us take heed of these imprecations;
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1842
if God should not be more merciful to our brethren, and us, then we are to them,
if God should not be more merciful to our brothers, and us, then we Are to them,
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1843
and ourselves, what should become of us? And let us bridle our anger;
and ourselves, what should become of us? And let us bridle our anger;
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1844
the Apostle quickly addeth after that, be angry and sin not, neither give place to the divel: Eph. 4.26. as if that were a door that he entred by, as soon as any;
the Apostle quickly adds After that, be angry and sin not, neither give place to the Devil: Ephesians 4.26. as if that were a door that he entered by, as soon as any;
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1845
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!
and when he gets in, how does 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!
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who is called to be an heir of blessing:
who is called to be an heir of blessing:
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1847
1 Pet. 3. and seemeth to desire to be accounted the childe of God, which cannot be, 1 Pet. 3. and seems to desire to be accounted the child of God, which cannot be,
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1848
if he be given to cursing, Mat. 5.45. He pretendeth to bless God with his tongue;
if he be given to cursing, Mathew 5.45. He pretendeth to bless God with his tongue;
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1849
and will he curse his brother with the same tongue? Doth a Fountain send forth sweet and bitter waters? Jam. 3. Oh bless, and curse not, (saith the Apostle,) Rom. 12.14.
and will he curse his brother with the same tongue? Does a Fountain send forth sweet and bitter waters? Jam. 3. O bless, and curse not, (Says the Apostle,) Rom. 12.14.
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1850
Yea, though they be thine enemies. If you do delight in cursing, you may have enough of it;
Yea, though they be thine enemies. If you do delight in cursing, you may have enough of it;
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1851
for your curses against others may return upon your own head, it may come into your own bowels like water;
for your curses against Others may return upon your own head, it may come into your own bowels like water;
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1852
and like oyl into your bones: and like oil into your bones:
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1853
Psal. 109. And God oweth you yet more, because you have loved to curse, and not to bless;Psalm 109. And God owes you yet more, Because you have loved to curse, and not to bless;
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1854
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.
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.
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1855
Again, here is one thing further; as there was want of charity to her husband in this her wish; Again, Here is one thing further; as there was want of charity to her husband in this her wish;
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1856
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;
so there may seem also to be Some defect of piety towards God: for being only suspicious, and having not yet examined the truth of things;
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1857
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,
nay out of a long experience of her Husbands respect to her, having reason to think the best to call upon God to judge him,
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1858
or to be judg, may argue want of reverence of that dreadful Majesty of God:
or to be judge, may argue want of Reverence of that dreadful Majesty of God:
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1859
they must be severe occasions, and of which we are well assured, that must make us appeal to God,
they must be severe occasions, and of which we Are well assured, that must make us appeal to God,
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1860
and call him to be a witness unto, and revenger of.
and call him to be a witness unto, and revenger of.
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1861
Every light Passion, or suspition, must not make us summon him, as it were, and engage him to our quarrel.
Every Light Passion, or suspicion, must not make us summon him, as it were, and engage him to our quarrel.
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1862
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;
There is a too frequent use among us, a rude and ungodly familiarity, not only with the Name of God (foisting it up and down in Common communication and Oaths;
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1863
so the very Jews with their superstition, shall rise up in judgment against us.
so the very jews with their Superstition, shall rise up in judgement against us.
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1864
They held it NONLATINALPHABET, not expressible, and would not utter it, and we prophane and sully it with common use;) but also with God himself;
They held it, not expressible, and would not utter it, and we profane and sully it with Common use;) but also with God himself;
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1865
and upon every trivial occasion we call him to witness;
and upon every trivial occasion we call him to witness;
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1866
and we call him to judg and revenge, and to be the executioner of our wrath:
and we call him to judge and revenge, and to be the executioner of our wrath:
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1867
we will have him to judg where we distaste, and lay on those judgments that we have wished upon our brethren;
we will have him to judge where we distaste, and lay on those Judgments that we have wished upon our brothers;
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1868
nay we will be judges, and he must be the executioner.
nay we will be judges, and he must be the executioner.
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1869
So that the Lord may take up that complaint, Isa. 43. You have made me to serve with your sins:
So that the Lord may take up that complaint, Isaiah 43. You have made me to serve with your Sins:
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1870
Surely there is not that esteem and awful respect of God, that ought to be in mens mindes;
Surely there is not that esteem and awful respect of God, that ought to be in men's minds;
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1871
for if they were perswaded of his greatness and Majesty; neither would his Name be so cheape, and trivially used;
for if they were persuaded of his greatness and Majesty; neither would his Name be so cheap, and trivially used;
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1872
nor would he be so often called unto, for witnessing and judging:
nor would he be so often called unto, for witnessing and judging:
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1873
they would not mention God without fear, nor would they appeal to him, or wish him to do any thing,
they would not mention God without Fear, nor would they appeal to him, or wish him to do any thing,
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1874
but upon sad and weighty consideration.
but upon sad and weighty consideration.
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1875
Who durst be so rude, and unmannerly, and bold, as to call the King to witness, upon every flight passage? or dare say, Let the King judge this man,
Who durst be so rude, and unmannerly, and bold, as to call the King to witness, upon every flight passage? or Dare say, Let the King judge this man,
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1876
or revenge my wrong upon thisman? And yet thus bold are men with him that is the King of kings, and Lord of lords;
or revenge my wrong upon thisman? And yet thus bold Are men with him that is the King of Kings, and Lord of Lords;
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1877
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 binds Nobles in chains, and Princes themselves in links of iron. Certainly, those minds Are profane, that have not awe and dread of God;
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1878
that tremble not to think of his dreadful majestie. Abraham, that was the friend of God, yet, speaking to him, kept his distance.
that tremble not to think of his dreadful majesty. Abraham, that was the friend of God, yet, speaking to him, kept his distance.
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1879
And Moses, a great favourite of his;
And Moses, a great favourite of his;
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1880
yet coming before him, did fear and quake. And Daniel, though a man greatly beloved; yet fainted,
yet coming before him, did Fear and quake. And daniel, though a man greatly Beloved; yet fainted,
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1881
and was sick with fear, when he had to do with Him. Such awe hath been always in good mindes:
and was sick with Fear, when he had to do with Him. Such awe hath been always in good minds:
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1882
if they have rejoyced in him, 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.
if they have rejoiced in him, it hath been with Reverence, according to that, Psalm 2. And Certainly, whosoever they be, whose confidence Eateth out their Reverence, they Are more bold then welcome. Preached, October 13. 1641.
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1883
THE EIGHTH SERMON. GEN. 16.6. But Abraham said unto Sarah, Behold, thy maid is in thine hand.
THE EIGHTH SERMON. GEN. 16.6. But Abraham said unto Sarah, Behold, thy maid is in thine hand.
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1884
THe next event is, Abrahams yeelding up Hagar into the power of her mistress. We have heard how bitter Sarah was to him;
THe next event is, Abrahams yielding up Hagar into the power of her mistress. We have herd how bitter Sarah was to him;
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1885
how she had expostulated with him; charged him unduely; and concluded with an imprecation. NONLATINALPHABET, (saith Saint Chrysostom ) NONLATINALPHABET;
how she had expostulated with him; charged him unduely; and concluded with an imprecation., (Says Faint Chrysostom);
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1886
What doth this adamant, now, this generous souldier of the Lord? Why, saith he, NONLATINALPHABET: he giveth proof of that habit of vertue that was in him;
What does this adamant, now, this generous soldier of the Lord? Why, Says he,: he gives proof of that habit of virtue that was in him;
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1887
and beareth all that had been said, patiently and wisely. And first, we will observe, that he replieth.
and bears all that had been said, patiently and wisely. And First, we will observe, that he Replieth.
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1888
Secondly, the manner of his reply; wherein he sheweth himself, both ways, a discreet man, and a loving husband. The first:
Secondly, the manner of his reply; wherein he shows himself, both ways, a discreet man, and a loving husband. The First:
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1889
Objurgatus ab uxere, non tacet, sed respondet, (saith Musculus: ) Being chidden of his wife, he is not silent, but replieth:Objurgatus ab uxere, non tacet, sed Respondet, (Says Musculus:) Being chidden of his wife, he is not silent, but Replieth:
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1890
And he did so, for two Reasons. 1. If he had replied nothing, it would have more provoked his wife;
And he did so, for two Reasons. 1. If he had replied nothing, it would have more provoked his wife;
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1891
it might have seemed a signe of contempt.
it might have seemed a Signen of contempt.
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1892
It is observed of Xantippe, that vixon, the wife of Socrates, that when, upon her clamorous invectiveness, her husband gave her not a word, it madded her the more:
It is observed of Xantippe, that vixon, the wife of Socrates, that when, upon her clamorous invectiveness, her husband gave her not a word, it madded her the more:
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1893
for she interpreted it as a kinde of scorn.
for she interpreted it as a kind of scorn.
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1894
2. If Abraham had not answered, it would have confirmed his wife in her unjust suspition of him;
2. If Abraham had not answered, it would have confirmed his wife in her unjust suspicion of him;
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1895
and she would have said, See, he hath nothing to reply; self-guiltiness bungs up his mouth:
and she would have said, See, he hath nothing to reply; self-guiltiness bungs up his Mouth:
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1896
for, were he faultless, why doth he not speak, and purge himself? but he well knoweth, I have charged him with nothing but truth:
for, were he faultless, why does he not speak, and purge himself? but he well Knoweth, I have charged him with nothing but truth:
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1897
he hath animated my maid to her base carriage towards me, and fomenteth her still in her petulancy.
he hath animated my maid to her base carriage towards me, and fomenteth her still in her petulancy.
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1898
And therefore, cùm clamat conscientia, silet eloquentia: when the conscience is clamorous, the tongue is mute.
And Therefore, cùm Proclaim conscientia, Silent Eloquence: when the conscience is clamorous, the tongue is mute.
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1899
He had reason therefore to answer, that he might clear himself.
He had reason Therefore to answer, that he might clear himself.
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1900
And certainly, as, in regard of the former Reason, it is a fault in a man,
And Certainly, as, in regard of the former Reason, it is a fault in a man,
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1901
when he seeth another angry, to do anything whereby he may be provoked to a further measure of passion, (though some take a delight to do it:) so, in regard of the second, a man is not to be so cruel to his own reputation,
when he sees Another angry, to do anything whereby he may be provoked to a further measure of passion, (though Some take a delight to do it:) so, in regard of the second, a man is not to be so cruel to his own reputation,
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1902
as not, by a modest and sober answer, to wipe off the dirt that is cast upon him.
as not, by a modest and Sobrium answer, to wipe off the dirt that is cast upon him.
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1903
It is not enough to say, (as the man in Jerome) Sufficit mihi conscientia mea, & habeo Deum judicem conscientiae:
It is not enough to say, (as the man in Jerome) Sufficit mihi conscientia mea, & habeo God Judicem conscientiae:
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1904
my conscience is sufficient for me, and I have God the sole judge of my conscience:
my conscience is sufficient for me, and I have God the sole judge of my conscience:
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1905
For Job had both Testem in coelo, (as himself saith) my witness is in heaven;
For Job had both Testimony in coelo, (as himself Says) my witness is in heaven;
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1906
and he had his conscience witnessing for him:
and he had his conscience witnessing for him:
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1907
and yet he stands up against those friends of his that unjustly charged him, and would needs have his sufferings to be the punishment of his hypocrisie.
and yet he Stands up against those Friends of his that unjustly charged him, and would needs have his sufferings to be the punishment of his hypocrisy.
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1908
And so did Jeremiah open his mouth against his adversaries: and so did Steven, and Saint Paul, and divers others.
And so did Jeremiah open his Mouth against his Adversaries: and so did Steven, and Saint Paul, and diverse Others.
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1909
To be innocent of a crime objected, is a great blessing of God; and therefore, for a man not to stand up in the defence of his innocency,
To be innocent of a crime objected, is a great blessing of God; and Therefore, for a man not to stand up in the defence of his innocency,
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1910
but to suffer dead flyes to be cast into his ointment, and not to cast them out thereof, but to stand silent; he betrayeth his innocency;
but to suffer dead flies to be cast into his ointment, and not to cast them out thereof, but to stand silent; he betrayeth his innocency;
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1911
nay, he seemeth to despise so great a blessing: and he may, for the present, lie under an unjust disgrace;
nay, he seems to despise so great a blessing: and he may, for the present, lie under an unjust disgrace;
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1912
which, to an ingenuous nature, is no little affliction;
which, to an ingenuous nature, is no little affliction;
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so he may, another day, be judged pro otioso silentio, as well as pro otioso verbo, (saith Saint Ambrose; ) for that same idle silence,
so he may, Another day, be judged Pro otioso silentio, as well as Pro otioso verbo, (Says Faint Ambrose;) for that same idle silence,
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as well as for other idle words.
as well as for other idle words.
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It is true, we read in Scripture, that when reproaches have been sent out against holy men, they have been silent:
It is true, we read in Scripture, that when Reproaches have been sent out against holy men, they have been silent:
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1916
but it was not out of a neglect of their credit, but out of some other swaying considerations, to which even credit it self was to give place.
but it was not out of a neglect of their credit, but out of Some other swaying considerations, to which even credit it self was to give place.
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Numb. 6. Aaron and Miriam speak against Moses, and use words of diminution: Tostatus maketh it a question, Whether Moses were present to hear them, or no; Numb. 6. Aaron and Miriam speak against Moses, and use words of diminution: Tostado makes it a question, Whither Moses were present to hear them, or no;
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and he thinks it more probable, that he was not present: But 'tis like enough he quickly heard of it;
and he thinks it more probable, that he was not present: But it's like enough he quickly herd of it;
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1919
and yet (saith he) non legitur quod respondit; 'tis not mentioned that he answered.
and yet (Says he) non legitur quod respondit; it's not mentioned that he answered.
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What might be the reason of that? Was it because he took knowledge, that God had took knowledge of it,
What might be the reason of that? Was it Because he took knowledge, that God had took knowledge of it,
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1921
and he would leave it to him to revenge? Certain it is, that the less a man striveth for himself, the sooner God espouseth his quarrel, and becometh his champion.
and he would leave it to him to revenge? Certain it is, that the less a man striveth for himself, the sooner God espouseth his quarrel, and Becometh his champion.
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Or, secondly, was there not another reason of it? namely, that if he should have made a reply,
Or, secondly, was there not Another reason of it? namely, that if he should have made a reply,
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1923
and so a contest and altercation about it, he feared it would have been matter of rejoycing to those that loved none of them all:
and so a contest and altercation about it, he feared it would have been matter of rejoicing to those that loved none of them all:
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for they did not more emulate him, then many of the people did them all. Thirdly, Quia Mosen in Ducem, Aaron in Sacerdotem, Miriam in Prophetissam, elegit Deus;
for they did not more emulate him, then many of the people did them all. Thirdly, Quia Moses in Ducem, Aaron in Sacerdotem, Miriam in Prophetissam, elegit Deus;
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(saith Ferus; ) because God had chosen Moses for a Leader, Aaron for the Priest,
(Says Ferus;) Because God had chosen Moses for a Leader, Aaron for the Priest,
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and Miriam for a Prophetess unto his people;
and Miriam for a Prophetess unto his people;
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to some of whom, this would have been a delight, to see brother and sister against brother;
to Some of whom, this would have been a delight, to see brother and sister against brother;
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to see the Prince, and the Priest and Prophetess, clash:
to see the Prince, and the Priest and Prophetess, clash:
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1929
Therefore, rather then he would give cause of insulation to malevolent and envious spirits, tacitus voravit injuriam, (as reverend Calvin saith;) he swalloweth the injury, with a patient silence.
Therefore, rather then he would give cause of insulation to malevolent and envious spirits, tacitus voravit Injuriam, (as reverend calvin Says;) he swalloweth the injury, with a patient silence.
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So we read, that when Shimei railed at David, and cursed him, he answered not, though he were within hearing, 2 Sam. 16. For,
So we read, that when Shimei railed At David, and cursed him, he answered not, though he were within hearing, 2 Sam. 16. For,
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1. He was a contemptible person. 2. It was no time for David, being in his flight, to answer him.
1. He was a contemptible person. 2. It was no time for David, being in his flight, to answer him.
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3. He saw no hope, by answering such a rabidus canis, (as the Father calls Julian ) such a mad dog, to quiet him:
3. He saw no hope, by answering such a rabidus canis, (as the Father calls Julian) such a mad dog, to quiet him:
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1933
and therefore he wisely forbore a reply.
and Therefore he wisely forbore a reply.
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It may be he hath reference to this, Psal. 38. where he tells how, when men did speak mischievous things against him, he was as a deaf man, that heard not;
It may be he hath Referente to this, Psalm 38. where he tells how, when men did speak mischievous things against him, he was as a deaf man, that herd not;
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and as a dumb man, that openeth not his mouth: he was silent. It may be, by answering them, he should have provoked them further;and as a dumb man, that Openeth not his Mouth: he was silent. It may be, by answering them, he should have provoked them further;
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1936
and therefore he would prevent their sin.
and Therefore he would prevent their since.
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Our blessed Lord, before the high-Priest, being accused, held his peace, and answered nothing, Mark 14. and, Mark 15. being accused before Pilate, and the high-Priests, he answered nothing. Saint Chrysostom gives the reason;
Our blessed Lord, before the high-Priest, being accused, held his peace, and answered nothing, Mark 14. and, Mark 15. being accused before Pilate, and the High priests, he answered nothing. Saint Chrysostom gives the reason;
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He knew he should nothing advantage his cause, nor perswade them; but enflame them further:
He knew he should nothing advantage his cause, nor persuade them; but inflame them further:
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1939
And he would not answer Herod, when he earnestly questioned him, Luke 23. So would not he answer a word,
And he would not answer Herod, when he earnestly questioned him, Lycia 23. So would not he answer a word,
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1940
when these did malitiously accuse him.
when these did maliciously accuse him.
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Nay, there is one example above all the rest, (save Christ:) When railing Rabshakeh had spoken most blasphemously against God, it is said, The people held their peace,
Nay, there is one Exampl above all the rest, (save christ:) When railing Rabshakeh had spoken most blasphemously against God, it is said, The people held their peace,
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1942
and answered him not a word; and answered him not a word;
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1943
and that Hezekiah had commanded them not to answer him, 2 Kings 18. It was not onely to spite the railer with silence;
and that Hezekiah had commanded them not to answer him, 2 Kings 18. It was not only to spite the railer with silence;
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1944
but Hezekiah knew, by a reply, he might be exasperated, but not reformed.
but Hezekiah knew, by a reply, he might be exasperated, but not reformed.
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And secondly, the rebounding of those multiplied blasphemies, might make some ill impressions in the multitude;
And secondly, the rebounding of those multiplied Blasphemies, might make Some ill impressions in the multitude;
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1946
and therefore they suffered him to lie in his own smoak. To shut up this Point:
and Therefore they suffered him to lie in his own smoke. To shut up this Point:
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It is true, in such cases as these, silence is fit, nay necessary: It is true, in such cases as these, silence is fit, nay necessary:
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1948
if God may lose glory, or our brother thereby rendered the more sinful, or if no fit time or place for speaking:
if God may loose glory, or our brother thereby rendered the more sinful, or if no fit time or place for speaking:
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1949
For it is a great piece of Prudence, to know when and where to answer.
For it is a great piece of Prudence, to know when and where to answer.
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1950
But all this hinders not, but that a man or woman, when unjust aspersions are cast upon them, may reply unto them, and make a just apologie;
But all this hinders not, but that a man or woman, when unjust Aspersions Are cast upon them, may reply unto them, and make a just apology;
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1951
vindicate their reputation, and do what they can, to set themselves upright in the opinion of those that misjudged them.
vindicate their reputation, and do what they can, to Set themselves upright in the opinion of those that misjudged them.
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1952
The servants of God have done it, in all times:
The Servants of God have done it, in all times:
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God himself hath put into the mouthes of his Prophets, answers to those cavils and exceptions that people have made against his proceedings.
God himself hath put into the mouths of his prophets, answers to those cavils and exceptions that people have made against his proceedings.
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1954
The Son of God himself did it, as it appeareth in the Gospel: and we may lawfully do it;
The Son of God himself did it, as it appears in the Gospel: and we may lawfully do it;
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1955
always provided, we do it modestly, as Abraham did here. And so we come to the manner of his replying.
always provided, we do it modestly, as Abraham did Here. And so we come to the manner of his replying.
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1956
Wherein, (as Saint Chrysostom saith) is observable, NONLATINALPHABET: the admirable prudence of this righteous man, and the multiplyed exaltation of his patient temper; Wherein, (as Saint Chrysostom Says) is observable,: the admirable prudence of this righteous man, and the multiplied exaltation of his patient temper;
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1957
for he is not only not offended with the harsh words that were given him, but NONLATINALPHABET:
for he is not only not offended with the harsh words that were given him, but:
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1958
he maketh a very gentle answer; he makes a very gentle answer;
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and here he playeth the part of a discreet and religious man, (as I said before) and of a prudent and a loving husband.
and Here he plays the part of a discreet and religious man, (as I said before) and of a prudent and a loving husband.
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1960
First, he sheweth himself a discreet and religious man;
First, he shows himself a discreet and religious man;
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for both discretion and religion guide a man to pacifie wrath by fair and easie language;
for both discretion and Religion guide a man to pacify wrath by fair and easy language;
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1962
and not to irritate it further, by retorting provoking words; yea, though a man be innocent, yet he must not be passionate;
and not to irritate it further, by retorting provoking words; yea, though a man be innocent, yet he must not be passionate;
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and though the party incensed be justly to be reproved, yet neither is that the time for sharpness.
and though the party incensed be justly to be reproved, yet neither is that the time for sharpness.
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1964
For as the Physitians rule is, Remedia in remissioribus applicanda: Medicines are to be applyed, not in the paroxysm,
For as the Physicians Rule is, Remedy in remissioribus applicanda: Medicines Are to be applied, not in the paroxysm,
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or strength of the fit, but the abatement: So a man is not to be reproved in his careir;
or strength of the fit, but the abatement: So a man is not to be reproved in his career;
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1966
as good talk to a man that is absent, as good talk to a drunken man:
as good talk to a man that is absent, as good talk to a drunken man:
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1967
Abigail said nothing to her husband being overcome with wine, until the next morning;Abigail said nothing to her husband being overcome with wine, until the next morning;
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1968
and as it is no fit time to reprove another in fury, so neither is harsh language the way to do it,
and as it is no fit time to reprove Another in fury, so neither is harsh language the Way to do it,
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1969
for this adds but fewel to the fire;
for this adds but fuel to the fire;
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1970
and (as Saint Augustine saith in the like case) Quemvis correctione facis pejorem: In stead of amending him, thou wilt make him worse, and more outragious. and (as Saint Augustine Says in the like case) Quemvis correction facis pejorem: In stead of amending him, thou wilt make him Worse, and more outrageous.
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1971
But there is prudence and piety in a meek answer: the Cannon shot loseth its force when it lighteth upon soft earth or wool;
But there is prudence and piety in a meek answer: the Cannon shot loses its force when it lights upon soft earth or wool;
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so the violence of anger is mitigated, when it is not resisted, but meets with a meek spirit.
so the violence of anger is mitigated, when it is not resisted, but meets with a meek Spirit.
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1973
This is that which wise Solomon hath, Prov. 15. A soft answer putteth away wrath, but grievous words stir up anger, and are as oyl to the flame:
This is that which wise Solomon hath, Curae 15. A soft answer putteth away wrath, but grievous words stir up anger, and Are as oil to the flame:
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and so Prov. 25. A soft tongue breaketh the bones;
and so Curae 25. A soft tongue breaks the bones;
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1975
or as it is in the original, NONLATINALPHABET, twill break a man of bone NONLATINALPHABET, such an one as is most stiff and obdurate:
or as it is in the original,, 'twill break a man of bone, such an one as is most stiff and obdurate:
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a notable example we have of this in Gideon, who when he had gotten that glorious victory over the Midianites;
a notable Exampl we have of this in gideon, who when he had got that glorious victory over the midianites;
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was set upon by those of Ephraim, to charge him with ambition and pride, as unwilling to have any sharers in his conquest;
was Set upon by those of Ephraim, to charge him with ambition and pride, as unwilling to have any sharers in his conquest;
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1978
the text saith, they did chide with him sharply:
the text Says, they did chide with him sharply:
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1979
Judg. 8. He could not but be sensible of the affront, where he deserved thanks, to be quarrelled for what he had done;Judges 8. He could not but be sensible of the affront, where he deserved thanks, to be quarreled for what he had done;
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1980
but what did he in this case? Sure that which became a pious and prudent man:
but what did he in this case? Sure that which became a pious and prudent man:
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1981
he did not upbrayd them with their cowardliness, in that they did not offer themselves to the battle;
he did not upbraid them with their cowardliness, in that they did not offer themselves to the battle;
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1982
or tell them that after the exploit done, every coward can be valiant; and after the fray ended none speak bigger then the fearfullest: or tell them that After the exploit done, every coward can be valiant; and After the fray ended none speak bigger then the fearfullest:
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1983
nor doth he twit them with their unthankfulness for his good service done unto them and all the people;
nor does he twit them with their unthankfulness for his good service done unto them and all the people;
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1984
but he gently speaketh, and extenuateth his own act, and advanceth their performance; his was but a gleaning in comparison of their full vintage;
but he gently speaks, and extenuateth his own act, and Advanceth their performance; his was but a gleaning in comparison of their full vintage;
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1985
he gives them good words, and the issue is, Verse 3. Their anger was abated towards him, (saith the text.
he gives them good words, and the issue is, Verse 3. Their anger was abated towards him, (Says the text.
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1986
) An other example we have, in Josh. 22. When the Reubenites had set up an Altar, their Princes send a sharp message unto them; ) an other Exampl we have, in Josh. 22. When the Reubenites had Set up an Altar, their Princes send a sharp message unto them;
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1987
they begin with a challenge, and charge them not only with transgression but apostacy and rebellion;
they begin with a challenge, and charge them not only with Transgression but apostasy and rebellion;
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1988
their words are very sharp and ful of wrath;
their words Are very sharp and full of wrath;
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1989
now had the Reubenites been as hot in their answer, as the other were in their charge, there had grown a bloody war, even out of a misprision;
now had the Reubenites been as hight in their answer, as the other were in their charge, there had grown a bloody war, even out of a Misprision;
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1990
but their answer was milde and moderate;
but their answer was mild and moderate;
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1991
they thought with themselves, this act of ours though it was well meant, yet might be by interpretation scandalous;
they Thought with themselves, this act of ours though it was well meant, yet might be by Interpretation scandalous;
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1992
and therefore good reason our mildness should give satisfaction for that offence which wee have not prevented:
and Therefore good reason our mildness should give satisfaction for that offence which we have not prevented:
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1993
and their answer was so pleasing, that the anger of the other is appeased; and they goe away with comfort and contentment:
and their answer was so pleasing, that the anger of the other is appeased; and they go away with Comfort and contentment:
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1994
an other example we have in Abigail, 1 Sam. 25. when her husband had churlishly,
an other Exampl we have in Abigail, 1 Sam. 25. when her husband had churlishly,
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1995
and unworthily, and most unthankfully answered, Davids messengers, that sent for a little reliefe and had deserved it, ex condigno, to the full, by their securing of his servants, and flocks:
and unworthily, and most unthankfully answered, Davids messengers, that sent for a little relief and had deserved it, ex condigno, to the full, by their securing of his Servants, and flocks:
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1996
and that she was told what danger her husband, her self and family were in, thorough the justly incensed displeasure of David; away she gets her with a present unto the place where David was,
and that she was told what danger her husband, her self and family were in, through the justly incensed displeasure of David; away she gets her with a present unto the place where David was,
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1997
and falleth humbly before him, ingenuously confessing the folly and indiscretion of her husband, beggs pardon for the fault, instanceth Davids merits, foretelleth his solemn praise and glory;
and falls humbly before him, ingenuously confessing the folly and indiscretion of her husband, begs pardon for the fault, Instanceth Davids merits, foretelleth his solemn praise and glory;
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1998
and layeth before him the happy peace of his soul, in refraining from innocent blood:
and Layeth before him the happy peace of his soul, in refraining from innocent blood:
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1999
what was the issue? David relents upon this modest and wise speech, and in stead of revenge he blesseth God for sending Abigail to meet him, and her for her counsel;
what was the issue? David relents upon this modest and wise speech, and in stead of revenge he Blesses God for sending Abigail to meet him, and her for her counsel;
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2000
and rejoyceth more bene vinci, quàm male vincere: to be overcome with gracious words, then to have a revengeful victory. For the Use of this:
and Rejoiceth more bene Vinci, quàm male vincere: to be overcome with gracious words, then to have a revengeful victory. For the Use of this:
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2001
I wish it were taken up into our practices; I wish it were taken up into our practices;
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2002
for it is too customable in these dayes, if men see others enraged, and in their fury, they grow as furious as they;
for it is too customable in these days, if men see Others enraged, and in their fury, they grow as furious as they;
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2003
and because (as they conceive) that they have right on their side, they think then they may give as bad as they bring, and bandy word for word; and execration for execration:
and Because (as they conceive) that they have right on their side, they think then they may give as bad as they bring, and bandy word for word; and execration for execration:
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2004
yea, and being heated a little, they are then become ambitious of the last word, and keeping the field last;
yea, and being heated a little, they Are then become ambitious of the last word, and keeping the field last;
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2005
though (as Saint Basil saith in an other case) NONLATINALPHABET; all the reward of their victory is but sin:
though (as Saint Basil Says in an other case); all the reward of their victory is but since:
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2006
a man would blese himself to see the carriage of that people, how furious and passionate they are,
a man would blese himself to see the carriage of that people, how furious and passionate they Are,
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2007
how they scorn to yeild, how earnest to overcome in a Barrating way? Oh, what respect is here had to the honour of God;
how they scorn to yield, how earnest to overcome in a Barrating Way? O, what respect is Here had to the honour of God;
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2008
or the credit of our profession! which should make us Doves, and not Vultures; Lambs and not Lions!
or the credit of our profession! which should make us Dove, and not Vultures; Lambs and not Lions!
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2009
What poor love do we shew to our brother, while we enrage him more! what mischief do we shew to our own souls, by venting our spleens!
What poor love do we show to our brother, while we enrage him more! what mischief do we show to our own Souls, by venting our spleens!
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2010
what offence do we give unto all civil persons, who much loath these uncharitable contestations! Well, to conclude this point;
what offence do we give unto all civil Persons, who much loath these uncharitable contestations! Well, to conclude this point;
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2011
if we will shew our selves prudent and pious, let us seek peace, and pursue it:
if we will show our selves prudent and pious, let us seek peace, and pursue it:
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2012
if we see them enraged, and they flie upon us, give them peaceable and fair language,
if we see them enraged, and they fly upon us, give them peaceable and fair language,
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2013
and, by gentleness, fetch them off from the shelf whereon they stick: Violence will not do it; but Meekness will.
and, by gentleness, fetch them off from the shelf whereon they stick: Violence will not do it; but Meekness will.
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2014
This, it may be, will be accounted a NONLATINALPHABET, a poverty of spirit: but I am sure, it is pleasing unto God, and the greater maintainer of love:
This, it may be, will be accounted a, a poverty of Spirit: but I am sure, it is pleasing unto God, and the greater maintainer of love:
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2015
for Patience and Charity are put together, Tit. 2. yea, it giveth a man great peace in himself,
for Patience and Charity Are put together, Tit. 2. yea, it gives a man great peace in himself,
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2016
when, though his brother be furious, he is meek and courteous; he overcometh, without striking a stroke.
when, though his brother be furious, he is meek and courteous; he Overcometh, without striking a stroke.
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2017
Secondly, he carrieth himself as a wise and kinde husband. Abraham had well observed the acrimony and sharpness of his wives words;
Secondly, he Carrieth himself as a wise and kind husband. Abraham had well observed the acrimony and sharpness of his wives words;
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2018
and withal, was conscious to himself of his own integrity, in regard of the thing objected;
and withal, was conscious to himself of his own integrity, in regard of the thing objected;
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2019
and how little he had deserved, at her hands, this hard measure.
and how little he had deserved, At her hands, this hard measure.
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2020
He might have been soon as sharp as she, and have told her her own, (as one of the Fathers lays it down:) Why, Sarah, dost thou suspect me,
He might have been soon as sharp as she, and have told her her own, (as one of the Father's lays it down:) Why, Sarah, dost thou suspect me,
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2021
as guilty of the miscarriage of thine handmaid towards thee;
as guilty of the miscarriage of thine handmaid towards thee;
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2022
or that I support her in her malepertness? Had I ever thought of taking this woman into my bed,
or that I support her in her malapertness? Had I ever Thought of taking this woman into my Bed,
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2023
but by thy motion and perswasion? I did herein respect voluntatem tuam, non voluptatem meam;
but by thy motion and persuasion? I did herein respect voluntatem tuam, non voluptatem meam;
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2024
thy will, and not my pleasure.
thy will, and not my pleasure.
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2025
Or dost thou think, that she that is so lately joyned unto me, (though she be pregnant) can have more favour in mine eyes then thou, (though barren) with whom I have so long conversed? Hath not my former carriage to thee, been as loving and respective as became an husband? Did I ever, in all the time that thou hast been my wife, give thee any occasion of offence? Why shouldst thou now,
Or dost thou think, that she that is so lately joined unto me, (though she be pregnant) can have more favour in mine eyes then thou, (though barren) with whom I have so long conversed? Hath not my former carriage to thee, been as loving and respective as became an husband? Did I ever, in all the time that thou hast been my wife, give thee any occasion of offence? Why Shouldst thou now,
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2026
after so long experience of my constant love, grow into a jealousie and suspition of me? Thou art led by Passion,
After so long experience of my constant love, grow into a jealousy and suspicion of me? Thou art led by Passion,
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2027
and not guided by Reason But now, that thou mayest see how free I am from what thou chargest me withal:
and not guided by Reason But now, that thou Mayest see how free I am from what thou chargest me withal:
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2028
I give thine handmaid into thine own power, to do with her as thou pleasest. Now the reason why he was so gentle to her at this time, was,
I give thine handmaid into thine own power, to do with her as thou pleasest. Now the reason why he was so gentle to her At this time, was,
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2029
First, he considered she was his wife, and as neer unto him as his own flesh.
First, he considered she was his wife, and as near unto him as his own Flesh.
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2030
Secondly, (as Calvin saith) He considered how loyal and obedient she had been unto him, all her time;
Secondly, (as calvin Says) He considered how loyal and obedient she had been unto him, all her time;
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2031
she had never displeased him hitherto; and therefore this present errour was the more to be born withal:
she had never displeased him hitherto; and Therefore this present error was the more to be born withal:
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2032
the first offence, where the whole course hath been formerly fair, pleads for pardon:
the First offence, where the Whole course hath been formerly fair, pleads for pardon:
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2033
Even Balaams ass can plead that, when she crushed his foot against the wall, and fell down under him:
Even Balaams Ass can plead that, when she crushed his foot against the wall, and fell down under him:
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2034
Was I ever wont to do so unto thee? Numb. 22.30. Thirdly, Abraham wisely considered the strength of the temptation that his wife had: Was I ever wont to do so unto thee? Numb. 22.30. Thirdly, Abraham wisely considered the strength of the temptation that his wife had:
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2035
for, to be scorned and despised by an inferiour, yea, by such an one, that one hath raised and advanced to what they are, is no small affliction.
for, to be scorned and despised by an inferior, yea, by such an one, that one hath raised and advanced to what they Are, is no small affliction.
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2036
Fourthly, he considered also, that jealousie (which is an excess of love) hath sudden and shrewd effects.
Fourthly, he considered also, that jealousy (which is an excess of love) hath sudden and shrewd effects.
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2037
And lastly, (which is the main of all) he considered her sex; she was a woman;
And lastly, (which is the main of all) he considered her sex; she was a woman;
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2038
and Passion is incident to that sex: and therefore he bare with her infirmity.
and Passion is incident to that sex: and Therefore he bore with her infirmity.
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2039
He practised that which Saint Peter afterwards gave in precept, 1 Pet. 3. for husbands to dwell with their wives, as men of knowledge;
He practised that which Saint Peter afterwards gave in precept, 1 Pet. 3. for Husbands to dwell with their wives, as men of knowledge;
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2040
and to favour them, as the weaker vessels.
and to favour them, as the Weaker vessels.
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2041
And here is an high and holy example for husbands to follow, how to carry themselves towards the infirmities of their wives. Infirmities are of two sorts:
And Here is an high and holy Exampl for Husbands to follow, how to carry themselves towards the infirmities of their wives. Infirmities Are of two sorts:
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1. Some are natural, inward imperfections; as, slowness of conceit and apprehension, shortness of memory, hastiness. 2. Outward: 1. some Are natural, inward imperfections; as, slowness of conceit and apprehension, shortness of memory, hastiness. 2. Outward:
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as lameness, blindness, deafness, or any other defect, or deformity of body. These should have pity, compassion, and commiseration, yea a greater tenderness and respect.
as lameness, blindness, deafness, or any other defect, or deformity of body. These should have pity, compassion, and commiseration, yea a greater tenderness and respect.
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2044
Abraham did not love Sarah the less, because she was barren; nay, Elkanah gave his wife a double portion, because of this.Abraham did not love Sarah the less, Because she was barren; nay, Elkanah gave his wife a double portion, Because of this.
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Secondly, infirmities are not all transgressions and breaches of Gods law; as shrewishness, waywardness, peevish sullenness.
Secondly, infirmities Are not all transgressions and Breaches of God's law; as shrewishness, waywardness, peevish sullenness.
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405
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Now these, though they may be seasonably, in due time and place, touched; yet, where the matter is not great, as good not take notice of them:
Now these, though they may be seasonably, in due time and place, touched; yet, where the matter is not great, as good not take notice of them:
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405
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it is the glory of a man, to pass by an offence, Prov. 19. Such a bearing there must be with the wife, and that upon the Apostles ground, she being the weaker vessel. Precious things, whereof we make account, the weaker they be, the more tenderly and charily they are to be handled:
it is the glory of a man, to pass by an offence, Curae 19. Such a bearing there must be with the wife, and that upon the Apostles ground, she being the Weaker vessel. Precious things, whereof we make account, the Weaker they be, the more tenderly and charily they Are to be handled:
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as China - dishes, and Crystal-glasses, and the like. Of all parts of the body, the eye is most tenderly used and touched.
as China - Dishes, and Crystal-glasses, and the like. Of all parts of the body, the eye is most tenderly used and touched.
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Now what things, what persons are more precious then a wife? and yet withal, a weak vessel,
Now what things, what Persons Are more precious then a wife? and yet withal, a weak vessel,
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and therefore to be born withal. Besides, the husbands count themselves stronger:
and Therefore to be born withal. Beside, the Husbands count themselves Stronger:
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now the strong are to bear with the infirmities of the weak, Rom. 15. we know the language of Zipporah to Moses; and we read also of his meek carriage towards her.
now the strong Are to bear with the infirmities of the weak, Rom. 15. we know the language of Zipporah to Moses; and we read also of his meek carriage towards her.
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Yea, when Jezebel had used those upbraiding words towards Ahab, and reproached him with a flatness of spirit,
Yea, when Jezebel had used those upbraiding words towards Ahab, and reproached him with a flatness of Spirit,
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as if he were not worthy to sway a Scepter; he replieth not. For the Use of this:
as if he were not worthy to sway a Sceptre; he Replieth not. For the Use of this:
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406
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It meets with some husbands in these times, who, if the wife be a little moved, they are presently on the house top, It meets with Some Husbands in these times, who, if the wife be a little moved, they Are presently on the house top,
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408
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and are as passionate as they; nay grow to vilifying and depraving words; as if the wife had been taken out of the foot, and not the side:
and Are as passionate as they; nay grow to vilifying and depraving words; as if the wife had been taken out of the foot, and not the side:
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and they stand so much upon their headship and authority, that they think the wife offendeth, but they do not.
and they stand so much upon their headship and Authority, that they think the wife offends, but they do not.
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But where is the wisdom that should be in those Heads? Do those dwell with their wives as men of knowledge? Are those men strong, that are subject to this impotence of passion,
But where is the Wisdom that should be in those Heads? Do those dwell with their wives as men of knowledge? are those men strong, that Are Subject to this impotence of passion,
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408
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and shew themselves rather women then men? Is this to bear with the weaker vessel; or rather, to crush and shatter, what they should but tenderly touch.
and show themselves rather women then men? Is this to bear with the Weaker vessel; or rather, to crush and shatter, what they should but tenderly touch.
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In the second place, let it teach husbands, as they take knowledge of their dignity, so to learn their duty;
In the second place, let it teach Husbands, as they take knowledge of their dignity, so to Learn their duty;
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and that is, to bear with the infirmities of their yoke-fellows. And let it be thought no digression, if I press it upon both of them.
and that is, to bear with the infirmities of their yoke-fellows. And let it be Thought no digression, if I press it upon both of them.
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409
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Marriage, as it is honourable, so it is a comfortable condition• yet, as sweet as it is,
Marriage, as it is honourable, so it is a comfortable condition• yet, as sweet as it is,
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409
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and as loving as possibly the parties can be; there will intervene something, that will require each others patience and forbearance.
and as loving as possibly the parties can be; there will intervene something, that will require each Others patience and forbearance.
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Now there be certain things, that conduce much to make the married estate a peaceable condition,
Now there be certain things, that conduce much to make the married estate a peaceable condition,
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and to make it an harbour unto them:
and to make it an harbour unto them:
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where there may be peace and security, when the world, like the sea, is full of tempests.
where there may be peace and security, when the world, like the sea, is full of tempests.
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First, let them not willingly give each other offence: for offence causeth contention.
First, let them not willingly give each other offence: for offence Causes contention.
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Secondly, if an offence be given by the one, (if it be but slight) it must not be taken by the other:
Secondly, if an offence be given by the one, (if it be but slight) it must not be taken by the other:
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for if both be angry together, the fire will be the greater.
for if both be angry together, the fire will be the greater.
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Thirdly, if the one must be reproved, let it be done privately, and not in the observation of others.
Thirdly, if the one must be reproved, let it be done privately, and not in the observation of Others.
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Fourthly, children or servants must not be bolstered up by the one, against the other.
Fourthly, children or Servants must not be bolstered up by the one, against the other.
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Fifthly, they must not twit each other with the husbands and wives of others, or with their own former wives or husbands:
Fifthly, they must not twit each other with the Husbands and wives of Others, or with their own former wives or Husbands:
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for comparisons, in this kinde, are very odious. Sixthly, take heed of unjust jealousies and suspitions of each other:
for comparisons, in this kind, Are very odious. Sixthly, take heed of unjust jealousies and suspicions of each other:
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for this is the bane of domestical peace. Seventhly, they must take heed of divulging each others infirmities; which some take delight in;
for this is the bane of domestical peace. Seventhly, they must take heed of divulging each Others infirmities; which Some take delight in;
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but it is an ungodly practice: had they any sore about them, they would be loath to talk of it:
but it is an ungodly practice: had they any soar about them, they would be loath to talk of it:
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417
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And, did man and wife esteem each other one flesh, they would be loath to reveal each others weaknesses.
And, did man and wife esteem each other one Flesh, they would be loath to reveal each Others Weaknesses.
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Lastly, in all things that may stand with a good conscience, they should seek to please each other;
Lastly, in all things that may stand with a good conscience, they should seek to please each other;
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and rather suffer themselves to be crossed, then to discontent each other.
and rather suffer themselves to be crossed, then to discontent each other.
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Saint Paul makes this a mutual duty between man and wife, 2 Cor. 7. and expresseth it by a word that signifieth more then ordinary care;
Saint Paul makes this a mutual duty between man and wife, 2 Cor. 7. and Expresses it by a word that signifies more then ordinary care;
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NONLATINALPHABET, which signifieth a dividing of the minde, a casting this way and that way, how to give best content. , which signifies a dividing of the mind, a casting this Way and that Way, how to give best content.
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If these things be observed, there will be no bitterness in the estate of Wedlock; of which it ought to be free:
If these things be observed, there will be no bitterness in the estate of Wedlock; of which it ought to be free:
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419
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and therefore the Heathens threw out of doors the gall of the Sacrifice that was slain at weddings: There will be love; yea, God will be there:
and Therefore the heathens threw out of doors the Gall of the Sacrifice that was slave At weddings: There will be love; yea, God will be there:
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Now if he be not there, there will be a fire: for, (as the Hebrews observe) NONLATINALPHABET signifieth the man, and NONLATINALPHABET the woman:
Now if he be not there, there will be a fire: for, (as the Hebrews observe) signifies the man, and the woman:
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the first and last letters whereof, make NONLATINALPHABET, that is, God: if those be taken away, there is left NONLATINALPHABET, that is, fire. Where love is not, God is not: the First and last letters whereof, make, that is, God: if those be taken away, there is left, that is, fire. Where love is not, God is not:
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and where God is not in the family, there is nothing but Fire; and such a fire, as God onely knows when it will be quenched.
and where God is not in the family, there is nothing but Fire; and such a fire, as God only knows when it will be quenched.
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Another thing Calvin addeth, which I will winde up, in way of Application of this Point. another thing calvin adds, which I will wind up, in Way of Application of this Point.
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Abrahams family was now the Church of God: and as in his family there fell this discord;Abrahams family was now the Church of God: and as in his family there fell this discord;
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so, in the Church of God, are apt to be dissentions.
so, in the Church of God, Are apt to be dissensions.
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It must be the care of the members of the same, to bear with each other;
It must be the care of the members of the same, to bear with each other;
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and quietly to take up differences, lest Religion suffer by it.
and quietly to take up differences, lest Religion suffer by it.
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It is true, that not onely for the divisions of Reuben, but of Levi, are great thoughts of heart:
It is true, that not only for the divisions of Reuben, but of Levi, Are great thoughts of heart:
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and when some a little forget themselves, others are as violent against them;
and when Some a little forget themselves, Others Are as violent against them;
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that neither will yeeld unto each other, but, by their altercations, make the breach every day wider;
that neither will yield unto each other, but, by their altercations, make the breach every day wider;
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and so tear that coat of Christ, that the souldiers themselves would not divide.
and so tear that coat of christ, that the Soldiers themselves would not divide.
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I am sure, it is the duty of us all, to follow after the things that make for peace:
I am sure, it is the duty of us all, to follow After the things that make for peace:
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And while we do the contrary, (through Pride, or Faction, or Schism, or Ambition, or novel conceits newly drunk in) we cannot love God;
And while we do the contrary, (through Pride, or Faction, or Schism, or Ambition, or novel conceits newly drunk in) we cannot love God;
cc cs pns12 vdb dt n-jn, (p-acp n1, cc n1, cc n1, cc n1, cc j n2 av-j vvn p-acp) pns12 vmbx vvi np1;
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for he is the God of peace and love:
for he is the God of peace and love:
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Non habent Dei charitatem, qui non diligunt Ecclesiae unitatem, (saith Saint Augustine: ) They are not in unity and love of God, that love not the unity and peace of his Church: Non habent Dei charitatem, qui non Love Ecclesiae unitatem, (Says Faint Augustine:) They Are not in unity and love of God, that love not the unity and peace of his Church:
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And we cannot love the Church, while we make her groan, and say as Rebekah did, upon the strugling of the twins in her womb, Why am I thus? We do not love the Faith that we profess:
And we cannot love the Church, while we make her groan, and say as Rebekah did, upon the struggling of the twins in her womb, Why am I thus? We do not love the Faith that we profess:
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for these intestine differences are gravissimum Fidei excidium, (saith Hilary; ) the most grievous destruction of the Faith.
for these intestine differences Are gravissimum Fidei excidium, (Says Hilary;) the most grievous destruction of the Faith.
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We onely gratifie Satan, whose best musick is our division: he doth captare inquieta tempora, even hunt after such unquiet times:
We only gratify Satan, whose best music is our division: he does Capture inquieta tempora, even hunt After such unquiet times:
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they are his opportunities, his harvests; and he findes it good fishing in troubled waters;
they Are his opportunities, his harvests; and he finds it good fishing in troubled waters;
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and works men not onely to a defection from the Faith, but to flat atheism and prophaness.
and works men not only to a defection from the Faith, but to flat atheism and profaneness.
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God make us wise, to foresee, in time, the dismal effects of our Civil Midianitish wars, and to prevent them. To go on:
God make us wise, to foresee, in time, the dismal effects of our Civil Midianitish wars, and to prevent them. To go on:
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Thy maid is in thine hand, to do to her as it pleaseth thee. Thy maid is in thine hand, to do to her as it Pleases thee.
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Why, (saith one upon the Text) Abraham might have a little more stood upon it,
Why, (Says one upon the Text) Abraham might have a little more stood upon it,
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and have said to Sarah, Thy maid is now in another condition then she was before;
and have said to Sarah, Thy maid is now in Another condition then she was before;
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she is become my wife, with thine own consent; and now she hath conceived, and that issue will belong to me:
she is become my wife, with thine own consent; and now she hath conceived, and that issue will belong to me:
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she is mine, and the childe she goes withal is mine; and I must have a care of both:
she is mine, and the child she Goes withal is mine; and I must have a care of both:
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I may not suffer thee to have thy will of her. There is none of this;
I may not suffer thee to have thy will of her. There is none of this;
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he calls her ancillam here, her maid; and yeelds the power of her to Sarah: She is in thine hand;
he calls her ancillam Here, her maid; and yields the power of her to Sarah: She is in thine hand;
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do to her as it pleaseth thee. Where my Author observeth, How good mindes are willing to yeeld of their own right, for peace sake.do to her as it Pleases thee. Where my Author observeth, How good minds Are willing to yield of their own right, for peace sake.
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This Patriarch had done so once before, Gen. 13. when the estates of Lot and himself grew so great, that there fell a difference between their servants, This Patriarch had done so once before, Gen. 13. when the estates of Lot and himself grew so great, that there fell a difference between their Servants,
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and so a necessity of parting;
and so a necessity of parting;
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though it had been fit, Abraham, being the elder, and his uncle, and, under God, the maker of him, should have had the power of choice;
though it had been fit, Abraham, being the elder, and his uncle, and, under God, the maker of him, should have had the power of choice;
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and Lot should have taken his leavings;
and Lot should have taken his leavings;
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yet NONLATINALPHABET, (saith S. Chrysostome ) giveth him all the authority of the election, and bids him chuse what part of the Country he likes; and leave him the rest.
yet, (Says S. Chrysostom) gives him all the Authority of the election, and bids him choose what part of the Country he likes; and leave him the rest.
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Isaac had right to those Wells which his fathers servants had digged yet when the Philistims stop them up, he contends not? And though he might have kept those Wells which his own servants digged;Isaac had right to those Wells which his Father's Servants had dug yet when the philistines stop them up, he contends not? And though he might have kept those Wells which his own Servants dug;
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yet when they strive with him for them, he leaveth them unto them, and digs elsewhere, Gen. 26. There was no reason that Jacob, keeping Labans sheep, should make good that which was torn of wilde beasts: yet he bare the losses of it,
yet when they strive with him for them, he Leaveth them unto them, and digs elsewhere, Gen. 26. There was no reason that Jacob, keeping Labans sheep, should make good that which was torn of wild beasts: yet he bore the losses of it,
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for peace sake, Gen. 31. We see this in Nehemiah: Chap. 5. there was a certain allowance due to the Governour;
for peace sake, Gen. 31. We see this in Nehemiah: Chap. 5. there was a certain allowance due to the Governor;
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yet Nehemiah would not take it, because he found the requiring of it had been burdensom to the people.
yet Nehemiah would not take it, Because he found the requiring of it had been burdensome to the people.
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Our blessed Lord coming to Capernaum, Matth. 17. tribute was demanded of him; he first shews that he was not bound to it;
Our blessed Lord coming to Capernaum, Matthew 17. tribute was demanded of him; he First shows that he was not bound to it;
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but then, because he would not trouble the publike peace, or give occasion of contention, ( lest, saith he, we should offend them ) he enableth Saint Peter to work a miracle,
but then, Because he would not trouble the public peace, or give occasion of contention, (lest, Says he, we should offend them) he enableth Saint Peter to work a miracle,
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for the getting of money to discharge it.
for the getting of money to discharge it.
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This was the spirit that was in Saint Augustine, and other Bishops with him, in his time,
This was the Spirit that was in Saint Augustine, and other Bishops with him, in his time,
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as appeareth in his Book de Gestis cum merito: They were content, for peace sake, to admit of Coadjutors into their Sees:
as appears in his Book de Gestis cum merito: They were content, for peace sake, to admit of Coadjutors into their Sees:
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yea, pro Christi unitate, Episcopatum deponere; to preserve Christian peace, even to lay down their Government;
yea, Pro Christ unitate, Episcopate deponere; to preserve Christian peace, even to lay down their Government;
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which they did not account (as they said) perdere, but Deo tutiùs commendare; that it was not to lose their Reverend Authority,
which they did not account (as they said) Perdere, but God tutiùs Commend; that it was not to loose their Reverend authority,
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but to lay it up safer, by recommending it to God.
but to lay it up safer, by recommending it to God.
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And Saint Jerome, of Nazianzen, both in his Life, and on Ruffinus; that after he had taken a great deal of pains in Constantinople, and Satan stirred up some ill mindes against him, who did desire his removal thence, (though others as earnestly desired his stay;) he perceiving this, is content to leave the place:
And Saint Jerome, of Nazianzen, both in his Life, and on Ruffinus; that After he had taken a great deal of pains in Constantinople, and Satan stirred up Some ill minds against him, who did desire his removal thence, (though Others as earnestly desired his stay;) he perceiving this, is content to leave the place:
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Absit (saith he) ut mei causâ, aliqua simultas oriatur inter Sacerdotes Dei: Absit (Says he) ut mei causâ, Any simultas oriatur inter Sacerdotes Dei:
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God forbid (saith he) that, for my cause, there should be the least discord among the Priests of God:
God forbid (Says he) that, for my cause, there should be the least discord among the Priests of God:
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adding those words of Jonah to the Mariners, Si propter •e tempestas ista, tollite, & mittite in mare:
adding those words of Jonah to the Mariners, Si propter •e Tempestas ista, Take away, & Mittite in mare:
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If for my sake this great storm come upon you, take me, and cast me out into the sea. If for my sake this great storm come upon you, take me, and cast me out into the sea.
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Thus did these holy Fathers resemble the true mother before Solomon; who rather giveth the living childe wholly away (though her own by right) then suffer it to be divided.
Thus did these holy Father's resemble the true mother before Solomon; who rather gives the living child wholly away (though her own by right) then suffer it to be divided.
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So they preferred the peace of the Church, before places or lives.
So they preferred the peace of the Church, before places or lives.
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Saint Paul might have commanded Philemon, but he shakes off his right, and chuseth rather to intreat him, Philem. vers. 8, 9. For the Use of this:
Saint Paul might have commanded Philemon, but he shakes off his right, and chooseth rather to entreat him, Philemon vers. 8, 9. For the Use of this:
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Let us bear in minde that of the Apostle;
Let us bear in mind that of the Apostle;
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Let your moderation of minde be known unto all men, Phil. 4. under that NONLATINALPHABET, that moderation, is this yeelding of our right for peace sake. Let your moderation of mind be known unto all men, Philip 4. under that, that moderation, is this yielding of our right for peace sake.
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We must yeeld our right, our own right:
We must yield our right, our own right:
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for we must not be so bold with that which is our brothers, unless we have authority by our place, as Magistrates;
for we must not be so bold with that which is our Brother's, unless we have Authority by our place, as Magistrates;
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or that, by consent, businesses are referred to our arbitrement or umpirage, to do as we see fit:
or that, by consent, businesses Are referred to our arbitrement or umpirage, to do as we see fit:
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much less may we give that which is Gods; the Orthodox would not NONLATINALPHABET, not prostitute their cheap instructions;
much less may we give that which is God's; the Orthodox would not, not prostitute their cheap instructions;
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they would not suffer the hems of Truths garment to be cut: Neither must men take liberty to give away part of Gods day to prophane pastime.
they would not suffer the hems of Truths garment to be Cut: Neither must men take liberty to give away part of God's day to profane pastime.
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But in our own case, it is fit that we abate of our right, for peace sake.
But in our own case, it is fit that we abate of our right, for peace sake.
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Who hears not, with grief, those kinde of passages;
Who hears not, with grief, those kind of passages;
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It is my right, and I will stand upon it, (and, it may be, the thing but a trifle;) and I will defend it as long as I have a groat? So again, Who grieves not to see men take extremities? Forfeitures of Bonds, voiding of a mans Lease,It is my right, and I will stand upon it, (and, it may be, the thing but a trifle;) and I will defend it as long as I have a groat? So again, Who grieves not to see men take extremities? Forfeitures of Bonds, voiding of a men Lease,
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for not paying of his rent at the day; and saying, It is my right, and the Law gives it me.
for not paying of his rend At the day; and saying, It is my right, and the Law gives it me.
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So again, I will make the most of mine own, to keep a man in prison, when not able to pay.
So again, I will make the most of mine own, to keep a man in prison, when not able to pay.
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It may be, these things may hold in judicio soli, but not poli; in the judgement of earth,
It may be, these things may hold in Judicio soli, but not Polis; in the judgement of earth,
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but not in the judgement of heaven. O let us then abate of our right, for peace sake. Our Lord did so;
but not in the judgement of heaven. O let us then abate of our right, for peace sake. Our Lord did so;
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came down from heaven, emptied himself of glory, to make peace between God and us. The holy servants of God have done it: it is Love, Charity;
Come down from heaven, emptied himself of glory, to make peace between God and us. The holy Servants of God have done it: it is Love, Charity;
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for that seeketh not her own. And yet there is no loss in it:
for that seeks not her own. And yet there is no loss in it:
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for, as the Prophet said to Amaziah, when he was troubled for the hundred talents, God is able to give thee more:
for, as the Prophet said to Amaziah, when he was troubled for the hundred Talents, God is able to give thee more:
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God is able to make up, and will, whatsoever we lost for Peace sake;
God is able to make up, and will, whatsoever we lost for Peace sake;
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when those that grasp and grope all that they can pretend any right to, (and much more;) and that will part with nothing for Peace, (no,
when those that grasp and grope all that they can pretend any right to, (and much more;) and that will part with nothing for Peace, (no,
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nor for Justice sake) shall finde God blowe upon it, and make it uncomfortable. Lastly, Do to her as it pleaseth thee.
nor for justice sake) shall find God blow upon it, and make it uncomfortable. Lastly, Do to her as it Pleases thee.
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Was not this too great a power given to his wife over the servant, considering she was now with childe,
Was not this too great a power given to his wife over the servant, considering she was now with child,
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and her mistress in such passion? Good man, what a distraction was he in! He knew nothing wherein he had offended:
and her mistress in such passion? Good man, what a distraction was he in! He knew nothing wherein he had offended:
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his wife is sharp against him;
his wife is sharp against him;
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and so sharp, that he is fain to yeeld to that which was against his brest:
and so sharp, that he is fain to yield to that which was against his breast:
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To have one that was now his wife, and with childe by him;
To have one that was now his wife, and with child by him;
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and, it might be, of the promised seed, (for so he yet conceived;) and to leave her to one in her passion, that was like to afflict her in so severe a manner, that might be to the hurt of the woman,
and, it might be, of the promised seed, (for so he yet conceived;) and to leave her to one in her passion, that was like to afflict her in so severe a manner, that might be to the hurt of the woman,
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and the miscarriage of that she went withal.
and the miscarriage of that she went withal.
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This is part of that punishment of his unadvised yeelding to his wives motion, in taking Hagar to wife:
This is part of that punishment of his unadvised yielding to his wives motion, in taking Hagar to wife:
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For, that he sinned in entertaining the motion, as well as his wife in propounding it, we shewed unto you before.
For, that he sinned in entertaining the motion, as well as his wife in propounding it, we showed unto you before.
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Certainly, when men will be taking by-ways, they meet with sloughs; and their own devices, prove their snares and entanglers:
Certainly, when men will be taking byways, they meet with sloughs; and their own devices, prove their snares and entanglers:
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The best side of such courses is perplexity and distraction; and they come into those straights, they know not which way to turn them.
The best side of such courses is perplexity and distraction; and they come into those straights, they know not which Way to turn them.
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And therefore, in the fear of God, let us onely venture upon that which we are assured is warrantable,
And Therefore, in the Fear of God, let us only venture upon that which we Are assured is warrantable,
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and which we dare beg Gods blessing upon:
and which we Dare beg God's blessing upon:
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for if not, we shall come into the briers, and we shall not know how to extricate our selves;
for if not, we shall come into the briers, and we shall not know how to extricate our selves;
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into such a Maze, that we shall hardly winde our selves out: we shall toss up and down, and hardly come to an anchor;
into such a Maze, that we shall hardly wind our selves out: we shall toss up and down, and hardly come to an anchor;
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and we shall mourn to feel our unadvised resolutions scourged with such following distractions. Preached, October 27. 1641.
and we shall mourn to feel our unadvised resolutions scourged with such following distractions. Preached, October 27. 1641.
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THE NINTH SERMON. GEN. 16.6. And when Sarah dealt hardly with her, she fled from her face.
THE NINTH SERMON. GEN. 16.6. And when Sarah dealt hardly with her, she fled from her face.
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HEre is an other event of the former marriage:
Here is an other event of the former marriage:
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Sarah having expostulated with her husband, and he having yielded up the maide into her power, she dealeth with her so hardly, that she flyes upon it:Sarah having expostulated with her husband, and he having yielded up the maid into her power, she deals with her so hardly, that she flies upon it:
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Sarah corrects her maide, and certainly her petulancy and malepertness, and her contempt of her mistress, did deserve it.Sarah corrects her maid, and Certainly her petulancy and malapertness, and her contempt of her mistress, did deserve it.
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It is lawful for masters and mistresses, to correct where there is just cause. There is no question to be made of it. It is lawful for Masters and mistress's, to correct where there is just cause. There is no question to be made of it.
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There is a correction by looks.
There is a correction by looks.
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NONLATINALPHABET in the Hebrew signifieth the nose, (and by a Synechdoche, the whole face;) and the same word signifieth in that tongue anger,
in the Hebrew signifies the nose, (and by a Synecdoche, the Whole face;) and the same word signifies in that tongue anger,
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because that anger discovereth it self in the countenance. Cains countenance was cast down, when he was angry with his brother. Gen. 4. and Gen. 31.2. It is said that Jacob beheld the countenance of Laban, that it was not towards him as formerly:
Because that anger Discovereth it self in the countenance. Cains countenance was cast down, when he was angry with his brother. Gen. 4. and Gen. 31.2. It is said that Jacob beheld the countenance of Laban, that it was not towards him as formerly:
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and therefore there may be a reproofe, by an angry look, by a frowning countenance;
and Therefore there may be a reproof, by an angry look, by a frowning countenance;
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Solomon saith, Prov. 25. As the North winde driveth away rain, so doth an angry countenance a backbiting to•••: Solomon Says, Curae 25. As the North wind drives away rain, so does an angry countenance a backbiting to•••:
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Therfore there is a reproof of a tale-bearer, even in the looks.
Therefore there is a reproof of a talebearer, even in the looks.
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Haman could read a reproofe in the kings face, of his doings, and a determination of his punishment, Hest. 7. When Peter had denyed his M•ster, it is said, the Lord turned and looked upon Peter, Luk. 22. Certainly there was a reprehension of him in that look: Haman could read a reproof in the Kings face, of his doings, and a determination of his punishment, Hest. 7. When Peter had denied his M•ster, it is said, the Lord turned and looked upon Peter, Luk. 22. Certainly there was a reprehension of him in that look:
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and it made a deep impression in Peter, that he was filled with confusion in himself;
and it made a deep impression in Peter, that he was filled with confusion in himself;
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and therefore went out and wept bitterly.
and Therefore went out and wept bitterly.
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When Elymas sought to pervert the Deputy (who was prima ecclesiae spolia as Espencaeus saith;
When Elymas sought to pervert the Deputy (who was prima ecclesiae spolia as Espencaeus Says;
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the first triumphs of the Church by the ministry of Saint Paul; ) it is said that Saint Paul, NONLATINALPHABET, set his eyes upon him;
the First Triumphos of the Church by the Ministry of Saint Paul;) it is said that Saint Paul,, Set his eyes upon him;
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he did cast such an angry look upon him, That was his first correction: As there is approbation and love in looks, in oculis indulgentia, favour in the eyes.
he did cast such an angry look upon him, That was his First correction: As there is approbation and love in looks, in oculis Indulgence, favour in the eyes.
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Jacob saith, he had seen the face of Esau, as the face of God; Jacob Says, he had seen the face of Esau, as the face of God;
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he discerned by his cheerful countenance, that he was pleased with him, Gen. 33. and it is said of that man that had made so fair a progress, that Christ looked upon him, and loved him, Mark. 10.21.
he discerned by his cheerful countenance, that he was pleased with him, Gen. 33. and it is said of that man that had made so fair a progress, that christ looked upon him, and loved him, Mark. 10.21.
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So there is dislike and reproofe in looks; this then is one way of correcting servants, and that is by the countenance.
So there is dislike and reproof in looks; this then is one Way of correcting Servants, and that is by the countenance.
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Secondly, there is a correction by words, and such sharpness and acrimony in it, that many a man had rather endure verbera then verba; blows then bitter words:
Secondly, there is a correction by words, and such sharpness and acrimony in it, that many a man had rather endure Verbera then verba; blows then bitter words:
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and in this way it is lawful for masters to correct servants, upon just occasion.
and in this Way it is lawful for Masters to correct Servants, upon just occasion.
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So did Elisha first correct Gehazi by words, and reproveth him for running after Naaman for a bribe:
So did Elisha First correct Gehazi by words, and Reproveth him for running After Naaman for a bribe:
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and Moses thus correcteth his servant Joshuah, for emulating Eldad and Medads prophesying.
and Moses thus Correcteth his servant Joshua, for emulating Eldad and Medads prophesying.
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So David reproves Abishai, when he would have put him on to the taking away of Shimei's life;
So David reproves Abishai, when he would have put him on to the taking away of Shimei's life;
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now he had submitted himself, and acknowledged his fault, 2 Sam. 19. Our Lord corrects his disciples with words,
now he had submitted himself, and acknowledged his fault, 2 Sam. 19. Our Lord corrects his Disciples with words,
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when at one time he challengeth them for their want of faith; at another time for their ambition, at another time for their sleepiness and drousiness:
when At one time he Challengeth them for their want of faith; At Another time for their ambition, At Another time for their sleepiness and drowsiness:
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and we see how sharp he is with Peter, when he disswades him from his Passion, come behinde me Satan, thou art an offence unto me;
and we see how sharp he is with Peter, when he dissuades him from his Passion, come behind me Satan, thou art an offence unto me;
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thou savourest not the things that be of God, but the thigs that be of men. thou savourest not the things that be of God, but the thigs that be of men.
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Mat. 26. And so the Master that had delivered the talents, first correcteth the evil and unprofitable servant by words.
Mathew 26. And so the Master that had Delivered the Talents, First Correcteth the evil and unprofitable servant by words.
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Thirdly, there is a correction also by blows, which it is lawful for the master and mistress upon just cause to use;
Thirdly, there is a correction also by blows, which it is lawful for the master and mistress upon just cause to use;
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for as Solomon saith, Prov. 29.19. A servant will not be corrected with words;
for as Solomon Says, Curae 29.19. A servant will not be corrected with words;
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that is, a servant may be so obstinate and untoward, that words wil doe no good:
that is, a servant may be so obstinate and untoward, that words will do no good:
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and therefore there will be need of blows and stripes, of which our Saviour makes mention, Luk. 12.47. The servant that knoweth not his masters will, shall be beaten with stripes;
and Therefore there will be need of blows and stripes, of which our Saviour makes mention, Luk. 12.47. The servant that Knoweth not his Masters will, shall be beaten with stripes;
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but he that knows his masters will, and doth it not, shall be beaten with many stripes. but he that knows his Masters will, and does it not, shall be beaten with many stripes.
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The Philosopher will tell us, that a man owes his servant, NONLATINALPHABET; work, and food, and correction:
The Philosopher will tell us, that a man owes his servant,; work, and food, and correction:
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and Saint Augustine saith, that a servant that is disobedient, may be corrected, verbe & verbere, sive alio quolibet genere paenae, justa & licit•:
and Saint Augustine Says, that a servant that is disobedient, may be corrected, verb & verbere, sive Alio quolibet genere Paenae, Justa & licit•:
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both by word and action, by any kinde of just and lawful punishment.
both by word and actium, by any kind of just and lawful punishment.
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Further yet, it is said of the house of George Prince of Anhault, that it was an University, a Court, and a Church: If it were a Church;
Further yet, it is said of the house of George Prince of Anhault, that it was an university, a Court, and a Church: If it were a Church;
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we know, in the Church there must be discipline, or else, all will go to ruine.
we know, in the Church there must be discipline, or Else, all will go to ruin.
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A family is a little common-wealth;
A family is a little commonwealth;
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now if there be not animadversion of offenders in the common-wealth, magna regna magna latrocinia, (saith the Father,) great States will be great robberies;
now if there be not animadversion of offenders in the commonwealth, Magna regna Magna Thefts, (Says the Father,) great States will be great robberies;
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they wil be rather waste Desarts, full of wilde beasts, then societies of civil men. Again, servants are in next degree to children in a family;
they will be rather waste Deserts, full of wild beasts, then societies of civil men. Again, Servants Are in next degree to children in a family;
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nay according to the scripture phrase, they are children, they call Naaman father: ga•er familias, is the style of an housholder, the father of the family:
nay according to the scripture phrase, they Are children, they call Naaman father: ga•er familias, is the style of an householder, the father of the family:
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the Centurion sending to Christ, in the behalf of his servant; saith NONLATINALPHABET, my childe is sick, Mat. 8. for so it signifieth: the Centurion sending to christ, in the behalf of his servant; Says, my child is sick, Mathew 8. for so it signifies:
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and Beza upon the place observeth, that NONLATINALPHABET signifieth both filiu•• & servum, both a son and a servant.
and Beza upon the place observeth, that signifies both filiu•• & servum, both a son and a servant.
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Now what is required in parents towards children? Among other things to give them correction when they deserve it:
Now what is required in Parents towards children? Among other things to give them correction when they deserve it:
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not only to correct them with looks and words, but even to use the rod;
not only to correct them with looks and words, but even to use the rod;
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Withhold not correction from the childe (saith Solomon) Prov. 23. for if thou beatest him with the rod, he shall not dye: Withhold not correction from the child (Says Solomon) Curae 23. for if thou beatest him with the rod, he shall not die:
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therefore a servant may, and must be corrected when there is cause, as well as set at work, fed and cloathed:
Therefore a servant may, and must be corrected when there is cause, as well as Set At work, fed and clothed:
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yea correction is sometimes as necessary as meat;
yea correction is sometime as necessary as meat;
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for by this are the ears opened, (as he in Job saith) to instruction. For the Use of this:
for by this Are the ears opened, (as he in Job Says) to instruction. For the Use of this:
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Let masters, as they have authority to correct, so make conscience of doing it, as well as of others things which they are bound to do to their servants; Let Masters, as they have Authority to correct, so make conscience of doing it, as well as of Others things which they Are bound to do to their Servants;
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and let them make conscience of keeping up that authority that God hath invested them in:
and let them make conscience of keeping up that Authority that God hath invested them in:
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I can tell you of several wayes whereby masters and mistresses lose their authority.
I can tell you of several ways whereby Masters and mistress's loose their Authority.
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First, when they are light in their behaviour, and foolish in their carriage, in the sight of their servants;
First, when they Are Light in their behaviour, and foolish in their carriage, in the sighed of their Servants;
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or when they are excessive in the observation of their servants; Nabal was such an one, and therefore his servants despised him;
or when they Are excessive in the observation of their Servants; Nabal was such an one, and Therefore his Servants despised him;
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and would say, he was a son of Belial, 1 Sam. 25. There is gravity required in those that be in place of government;
and would say, he was a son of Belial, 1 Sam. 25. There is gravity required in those that be in place of government;
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and their carriage should be such as should render them awful unto servants. This is that which David did profess;
and their carriage should be such as should render them awful unto Servants. This is that which David did profess;
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that he would behave himself wisely, and so walk-in midst of his house, Psal. 101.
that he would behave himself wisely, and so walk midst of his house, Psalm 101.
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Secondly, when masters and mistresses are too indulgent to their servants, and make them hail fellow well met;
Secondly, when Masters and mistress's Are too indulgent to their Servants, and make them hail fellow well met;
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when they thus let fall their authority, that servants do not know their distance; no wonder though they grow despicable:
when they thus let fallen their Authority, that Servants do not know their distance; no wonder though they grow despicable:
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Solomon saith, He that delicate by brings up his servant, shall have him become his son at length, Prov. 29. It is thought that this proverb hath reference to Jeroboam, whom Solomon had shewed great affection unto, Solomon Says, He that delicate by brings up his servant, shall have him become his son At length, Curae 29. It is Thought that this proverb hath Referente to Jeroboam, whom Solomon had showed great affection unto,
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and had indeed tendered above the degree of a servant; and it is well known how insolent he grew:
and had indeed tendered above the degree of a servant; and it is well known how insolent he grew:
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and the like may be thought of Ziba, that Mephibosbeth did use him so familiarly, that the perfidious fellow grew insolent;
and the like may be Thought of Ziba, that Mephibosheth did use him so familiarly, that the perfidious fellow grew insolent;
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and even so bold, as to delate him to the king, 1 Sam. 16. And it is an advice that Plato giveth, that masters should not be familiar with servants,
and even so bold, as to delate him to the King, 1 Sam. 16. And it is an Advice that Plato gives, that Masters should not be familiar with Servants,
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for they are apt to take too much heart by this; and to grow cross, in stead of obeying;
for they Are apt to take too much heart by this; and to grow cross, in stead of obeying;
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Thirdly, governors lose their authority, when they are overruled by their servants, to do any thing that is unlawful, and unjust;
Thirdly, Governors loose their Authority, when they Are overruled by their Servants, to do any thing that is unlawful, and unjust;
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as we see in Joash, that was drawn by his servants to Idolatry;
as we see in Joash, that was drawn by his Servants to Idolatry;
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2 King. 24. and Zedechiah, who gave the Prophet Jeremy into the hands of his servants, Jer. 38. with this base and abject speech;
2 King. 24. and Zedekiah, who gave the Prophet Jeremiah into the hands of his Servants, Jer. 38. with this base and abject speech;
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the king is not be that can deny you any thing, do any thing against you:the King is not be that can deny you any thing, do any thing against you:
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thus will servants soon prove masters; and when they come to this high pitch, they will prove intollerable:
thus will Servants soon prove Masters; and when they come to this high pitch, they will prove intolerable:
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for this is one of the four things that the wise man saith, the earth cannot bear;
for this is one of the four things that the wise man Says, the earth cannot bear;
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a servant when he reigneth Prov. 30. when the servants ride on horses, and the masters walk on foot:a servant when he Reigneth Curae 30. when the Servants ride on Horses, and the Masters walk on foot:
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Eccles. 10. how pitiful is it! Fourthy, they lose their authority when they come within the lurch of their servants; Eccles. 10. how pitiful is it! Fourthy, they loose their Authority when they come within the lurch of their Servants;
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that is, when they know those things by them, that they are afraid they should reveal;
that is, when they know those things by them, that they Are afraid they should reveal;
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and so dare not correct or punish them, for fear they should open their mouthes against them:
and so Dare not correct or Punish them, for Fear they should open their mouths against them:
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as it is said of him in Tacitus; validior erat apud libidines Principis, quàm ut poenâ afficeretur:
as it is said of him in Tacitus; validior erat apud libidines Principis, quàm ut poenâ afficeretur:
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he was more intimate to the vices of his Prince, then to suffer any punishment from him.
he was more intimate to the vices of his Prince, then to suffer any punishment from him.
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Fiftly, they lose their authority, when they are so remiss, that they pray and intreat servants, where they may command them;
Fifty, they loose their Authority, when they Are so remiss, that they pray and entreat Servants, where they may command them;
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howsoever this might be called mildeness, if they had to deal with equals;
howsoever this might be called mildeness, if they had to deal with equals;
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yet when with servants, it is dulness and flatness of spirit, and a forgetfulness of that power which God hath put into their hands:
yet when with Servants, it is dullness and flatness of Spirit, and a forgetfulness of that power which God hath put into their hands:
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for the Centurion by his own speech did otherwise. I say to my servant, do this and he doth it; come, and he cometh; goe, and he goeth;
for the Centurion by his own speech did otherwise. I say to my servant, do this and he does it; come, and he comes; go, and he Goes;
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and so the Church in the Canticles, taking upon her the person of a mistress, saith I charge you not to do this.
and so the Church in the Canticles, taking upon her the person of a mistress, Says I charge you not to do this.
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Lastly, they lose their authority by not correcting of servants when there is just cause; and giving them blows when they deserve them:
Lastly, they loose their Authority by not correcting of Servants when there is just cause; and giving them blows when they deserve them:
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for what will they say? I know my master or mistress will scoul or frown, it may be they will chide, but they will not fight;
for what will they say? I know my master or mistress will scoul or frown, it may be they will chide, but they will not fight;
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and therfore the frown is easily digested, and the words are but counted winde, and so they come to despise them:
and Therefore the frown is Easily digested, and the words Are but counted wind, and so they come to despise them:
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but masters must know they doe not perform their duty towards God; nay they betray the power which God hath given them;
but Masters must know they do not perform their duty towards God; nay they betray the power which God hath given them;
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when they do not correct, in looks, in words, yea by blows if there be desert;
when they do not correct, in looks, in words, yea by blows if there be desert;
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and they are guilty of those further misdemeanours that their servants run into:
and they Are guilty of those further misdemeanours that their Servants run into:
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and God hath the same quarrel with them, that he had against Eli; his sons made themselves vile, he restrained them not, 1 Sam. 2. He dealt too mildely with them,
and God hath the same quarrel with them, that he had against Eli; his Sons made themselves vile, he restrained them not, 1 Sam. 2. He dealt too mildly with them,
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and he stroked those heads he should have wounded; he gave but only soft words, too easie a dose;
and he stroked those Heads he should have wounded; he gave but only soft words, too easy a dose;
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for it did rather stirr and irritate the humour, then purge out the humour, and therefore both he and his sons perished for it.
for it did rather stir and irritate the humour, then purge out the humour, and Therefore both he and his Sons perished for it.
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Secondly observe, she dealt hardly with her;
Secondly observe, she dealt hardly with her;
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though she had power to correct her, yet as Saint Ambrose saith, immoderatiùs permissâ ultione utitur; she useth lawful correction unlawfully, immoderatly: though she had power to correct her, yet as Saint Ambrose Says, immoderatiùs permissâ ultione utitur; she uses lawful correction unlawfully, immoderately:
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and so the word NONLATINALPHABET seemeth to import she humbled, or afflicted her:
and so the word seems to import she humbled, or afflicted her:
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for it was used in the former Chapter, Vers. 13. to set out the affliction that Abrahams seed should have in Egypt, which was with great rigour,
for it was used in the former Chapter, Vers. 13. to Set out the affliction that Abrahams seed should have in Egypt, which was with great rigour,
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as appeareth, Exod. 1. We then cannot but take knowledg of this in Sarah, and so in any master or mistress, immoderatly to correct servants.
as appears, Exod 1. We then cannot but take knowledge of this in Sarah, and so in any master or mistress, immoderately to correct Servants.
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The task-masters in Egypt did cruelly beat the Israelites, if they fell short of their work, Exod. 5. And for this cruelty of both Pharaoh and his task-masters, God gave in charge to Israel, Levit. 25. that, in regard they had been servants in Egypt, they should not rule over such with rigour.
The taskmasters in Egypt did cruelly beatrice the Israelites, if they fell short of their work, Exod 5. And for this cruelty of both Pharaoh and his taskmasters, God gave in charge to Israel, Levit. 25. that, in regard they had been Servants in Egypt, they should not Rule over such with rigour.
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And we shall finde, Exod. 21. that if a servant died under his masters hand, And we shall find, Exod 21. that if a servant died under his Masters hand,
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when he corrected him, (though he did not intend to kill him) he was to be punished:
when he corrected him, (though he did not intend to kill him) he was to be punished:
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and if he did smite out an eye or tooth;
and if he did smite out an eye or tooth;
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he was to make him recompence, vers. 26. And because he foresaw that men would be prone to too much cruelty in correcting, he set the number of stripes, which might not be exceeded, Deut. 25. The Lord was ever against Cruelty toward the very brute creatures:
he was to make him recompense, vers. 26. And Because he foresaw that men would be prove to too much cruelty in correcting, he Set the number of stripes, which might not be exceeded, Deuteronomy 25. The Lord was ever against Cruelty towards the very brutus creatures:
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he would not have them seethe a kid in the mothers milk, Exod. 23. and Deut. 22. therefore he would not have them take the dam with the young. he would not have them seethe a kid in the mother's milk, Exod 23. and Deuteronomy 22. Therefore he would not have them take the dam with the young.
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In his Commendatur Clementia & Humanitas, (saith one;) In these things are Humanity and Mercy recommended.In his Commendatur Clementia & Humanitas, (Says one;) In these things Are Humanity and Mercy recommended.
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If they must not be cruel to beasts, much less to men.
If they must not be cruel to beasts, much less to men.
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God opened the mouth of Balaams ass, and she taxeth her master for striking her, Numb. 22. Were the mouthes of beasts opened now, what cause were there to inveigh against the rage and fury of some men against their beasts;
God opened the Mouth of Balaams Ass, and she Taxes her master for striking her, Numb. 22. Were the mouths of beasts opened now, what cause were there to inveigh against the rage and fury of Some men against their beasts;
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who lay on them, and torment them, and torture them in that manner, that it yerns a mans bowels to observe!
who lay on them, and torment them, and torture them in that manner, that it yearns a men bowels to observe!
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Well, the Lord having such care of beasts, surely he would not have servants used cruelly and inhumanely. For the Use of this:
Well, the Lord having such care of beasts, surely he would not have Servants used cruelly and inhumanely. For the Use of this:
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It meets with those that shew too much rigour towards servants: When they correct, they know no mean: It meets with those that show too much rigour towards Servants: When they correct, they know no mean:
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they lay on, as if they had brute creatures to deal withal, nay stocks and stones:
they lay on, as if they had brutus creatures to deal withal, nay stocks and stones:
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Yea, they will take any thing that comes next to hand, be it never so hard or sharp;
Yea, they will take any thing that comes next to hand, be it never so hard or sharp;
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and thus, oftentimes, wound, and bruise, and lame them, and disable them all their days; yea, sometimes they give such strokes as take away life.
and thus, oftentimes, wound, and bruise, and lame them, and disable them all their days; yea, sometime they give such Strokes as take away life.
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Do those think that they deal with their own flesh? for, we are all made of one blood, Act. 17. Do they think their servants bear the superscription of the Great Caesar, as well as they? Did not one hand create them both? Did not one Christ redeem them both? May not the servant stand as high in the favour,
Do those think that they deal with their own Flesh? for, we Are all made of one blood, Act. 17. Do they think their Servants bear the superscription of the Great Caesar, as well as they? Did not one hand create them both? Did not one christ Redeem them both? May not the servant stand as high in the favour,
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as the master? And is not the servant heir of the same glory? Have not they a Master in heaven? who,
as the master? And is not the servant heir of the same glory? Have not they a Master in heaven? who,
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if they do not to their servants that which is just and equal, will call them to an account for it, Col. 4. Do they know what may befal their children,
if they do not to their Servants that which is just and equal, will call them to an account for it, Col. 4. Do they know what may befall their children,
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when they shall come to be servants unto others? For they are not sure (for all the means that they leave them) but that they may come into that condition;
when they shall come to be Servants unto Others? For they Are not sure (for all the means that they leave them) but that they may come into that condition;
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and so may feel the like cruelty from others, that their parents have shewed to others.
and so may feel the like cruelty from Others, that their Parents have showed to Others.
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In the second place, let it be an instruction to all masters and mistresses, to be wife and discreet in correcting of servants. In the second place, let it be an instruction to all Masters and mistress's, to be wife and discreet in correcting of Servants.
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Now this discretion consisteth in these things:
Now this discretion Consisteth in these things:
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First, there must be a fault, else there will be more hurt done, then good, (besides the unrighteousness of it.) If a corrasive be laid where there is no sore, it will make one.
First, there must be a fault, Else there will be more hurt done, then good, (beside the unrighteousness of it.) If a corrasive be laid where there is no soar, it will make one.
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A man must not correct, to shew his authority, and that it may be known he is a master:
A man must not correct, to show his Authority, and that it may be known he is a master:
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this is that which is called correcting according to their pleasure, Heb. 12. This is naught;
this is that which is called correcting according to their pleasure, Hebrew 12. This is nought;
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there must be a cause, and the must be fault made known to the servant, whom a master doth correct;
there must be a cause, and the must be fault made known to the servant, whom a master does correct;
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he must be convinced of it, as we see God dealt with our first parents, and with Cain, before he punished them.
he must be convinced of it, as we see God dealt with our First Parents, and with Cain, before he punished them.
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Secondly, discretion is seen, in putting a difference between those men that correct servants in yeers, and servants under yeers.
Secondly, discretion is seen, in putting a difference between those men that correct Servants in Years, and Servants under Years.
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And again, it is fittest for the master to correct the men-servants, and the mistresses the maids;
And again, it is Fittest for the master to correct the manservants, and the mistress's the maids;
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as we see Abraham here gives Hagar into the power of her mistress. Thirdly, discretion and wisdom is seen, in the order of correcting:
as we see Abraham Here gives Hagar into the power of her mistress. Thirdly, discretion and Wisdom is seen, in the order of correcting:
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Correction by words, must go before correction by blowes: and if words will do, the other needs not.
Correction by words, must go before correction by blows: and if words will do, the other needs not.
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And he that doth thus, imitateth God, who doth rebuke and chasten, Rev. 3. and sheweth, that,
And he that does thus, imitateth God, who does rebuke and chasten, Rev. 3. and shows, that,
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like God, he doth not punish willingly, Lam. 3. Physitians, before they give a strong potion, will give a preparative:
like God, he does not Punish willingly, Lam. 3. Physicians, before they give a strong potion, will give a preparative:
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and Chirurgians will take all courses, before they use burning or amputation. Fourthly, discretion is seen, in the manner of correction.
and Chirurgeons will take all courses, before they use burning or amputation. Fourthly, discretion is seen, in the manner of correction.
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1. That it be in love:
1. That it be in love:
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All things should be done in love, 1 Cor. 16. and therefore This, which carrieth in it a shew of anger. God doth thus: All things should be done in love, 1 Cor. 16. and Therefore This, which Carrieth in it a show of anger. God does thus:
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and we must correct with a desire of the reformation of the party; and therefore, 2. We must joyn prayer with it:
and we must correct with a desire of the Reformation of the party; and Therefore, 2. We must join prayer with it:
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I do not mean, a formal and set prayer;
I do not mean, a formal and Set prayer;
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but a lifting up of the heart to God, that he will be pleased to make that correction useful to the party.
but a lifting up of the heart to God, that he will be pleased to make that correction useful to the party.
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3. Correction must not be given in passion: for, when one is disturbed by passion, there is a mist comes over the understanding,
3. Correction must not be given in passion: for, when one is disturbed by passion, there is a missed comes over the understanding,
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and it is apt to blinde Reason.
and it is apt to blind Reason.
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Seneca tell of Socrates, that, being incensed against his servant, he deferred to correct him, saying, I would beat thee, if I were not angry. Senecca tell of Socrates, that, being incensed against his servant, he deferred to correct him, saying, I would beatrice thee, if I were not angry.
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O that we could rob this Egyptian of this jewel!
Oh that we could rob this Egyptian of this jewel!
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how shall he rise up in judgement against such governours, as, in the height of their fury, in the very paroxysm, fall upon servants;
how shall he rise up in judgement against such Governors, as, in the height of their fury, in the very paroxysm, fallen upon Servants;
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and care not what they do in their rage.
and care not what they do in their rage.
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4. People should correct with reflecting upon themselves, and calling to minde their own sins, by which they have much more provoked God, then their servant hath them;
4. People should correct with reflecting upon themselves, and calling to mind their own Sins, by which they have much more provoked God, then their servant hath them;
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yea, and justly punisheth their contumacie towards him, with the servants negligence and disobedience to them.
yea, and justly Punisheth their contumacy towards him, with the Servants negligence and disobedience to them.
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Again, they should think how they would be used, if they should offend; and therefore they should do as they would be done unto;
Again, they should think how they would be used, if they should offend; and Therefore they should do as they would be done unto;
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and then they would correct with compassion. Lastly, discretion and wisdom in correction is seen, in observing a right measure;
and then they would correct with compassion. Lastly, discretion and Wisdom in correction is seen, in observing a right measure;
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it must be given, according to the nature and quality of the offence, (as you heard before, out of the Gospel;) there be fewer and more stripes.
it must be given, according to the nature and quality of the offence, (as you herd before, out of the Gospel;) there be fewer and more stripes.
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If it be but a fault out of weakness, or in advertencie, or ignorance, an easie reproof will serve the turn:
If it be but a fault out of weakness, or in advertency, or ignorance, an easy reproof will serve the turn:
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if it be a wilful errour, it requireth more:
if it be a wilful error, it requires more:
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If it be an offence against God, if it be scandalous, if it be often committed, the more severity is to be used.
If it be an offence against God, if it be scandalous, if it be often committed, the more severity is to be used.
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Still, a wise man poenas irrogat aequas, gives proportionable correction. And this is according to Gods example;
Still, a wise man poenas irrogat aequas, gives proportionable correction. And this is according to God's Exampl;
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who, (though he doth reward ultra condignum, beyond all desert; yet) punisheth citra, less then any merit; as Ezra saith, Chap. 9. I wish these things may be observed:
who, (though he does reward ultra condignum, beyond all desert; yet) Punisheth citra, less then any merit; as Ezra Says, Chap. 9. I wish these things may be observed:
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for people are apt to turn a duty into a sin; and correct so, that they make themselves liable to Gods correction.
for people Are apt to turn a duty into a since; and correct so, that they make themselves liable to God's correction.
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Shall I adde a little more, without the challenge of a digression? A master may use a servant hardly, not onely in regard of Correction, but in other things;
Shall I add a little more, without the challenge of a digression? A master may use a servant hardly, not only in regard of Correction, but in other things;
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which I wish may be taken knowledge of. First, in regard of Food, they may use them hardly;
which I wish may be taken knowledge of. First, in regard of Food, they may use them hardly;
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when, out of a miserable humour, they will not allow them enough to fill their bellies.
when, out of a miserable humour, they will not allow them enough to fill their bellies.
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It should seem, the master of the Prodigal dealt so with him; for he was fain to eat husks with the swine.
It should seem, the master of the Prodigal dealt so with him; for he was fain to eat husks with the Swine.
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Or, secondly, when they give them enough;
Or, secondly, when they give them enough;
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but it is of such stuff, that they buy for cheapness sake, and is scarce mans meat;
but it is of such stuff, that they buy for cheapness sake, and is scarce men meat;
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yea, that which is mustie and unsauoury: This is fearful.
yea, that which is musty and unsauoury: This is fearful.
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The good houswife provides meat, and wholesom meat, for her family, Prov. 31. And the Prodigal could say, that, in his fathers house, the hired servants had bread enough.
The good housewife provides meat, and wholesome meat, for her family, Curae 31. And the Prodigal could say, that, in his Father's house, the hired Servants had bred enough.
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Secondly, Masters may use servants hard, in regard of apparel:
Secondly, Masters may use Servants hard, in regard of apparel:
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the good houswife, again, provides clothing for her servants, Prov. 31. But we see how ragged and tattered the servants of many be, who are known to be of that ability, that they could provide better for them,
the good housewife, again, provides clothing for her Servants, Curae 31. But we see how ragged and tattered the Servants of many be, who Are known to be of that ability, that they could provide better for them,
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if a base, and fordid, and miserable spirit did not insoul them, and that their conscience were not still tied up in their purse.
if a base, and fordid, and miserable Spirit did not insoul them, and that their conscience were not still tied up in their purse.
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Thirdly, they may use them hardly, in regard of labour, when they put them upon employments above their strength;
Thirdly, they may use them hardly, in regard of labour, when they put them upon employments above their strength;
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which was the Egyptians usage of the Israelites: but that cried to God, and drew down wrath;
which was the egyptians usage of the Israelites: but that cried to God, and drew down wrath;
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and therefore let masters take heed of the like cruelty, of using servants like horses, yea worse:
and Therefore let Masters take heed of the like cruelty, of using Servants like Horses, yea Worse:
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Yea, and denying them seasonable rest; which is another way of ill usage:
Yea, and denying them seasonable rest; which is Another Way of ill usage:
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and one end that God had, in ordaining the Sabbath, was, that the servant might rest;
and one end that God had, in ordaining the Sabbath, was, that the servant might rest;
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and therefore they are contrary to God, that will defraud servants of their rest, whereby they should repair their spirits, and refresh their bodies.
and Therefore they Are contrary to God, that will defraud Servants of their rest, whereby they should repair their spirits, and refresh their bodies.
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Lastly, masters and mistresses may deal too hardly with their servants in time of sickness.
Lastly, Masters and mistress's may deal too hardly with their Servants in time of sickness.
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The king of Syria had so much care of his servants infirmity, that he commends him, by letters, to the king of Israel, 2 Kings 5. and the care that the Centurion had for his sick servant, is set down,
The King of Syria had so much care of his Servants infirmity, that he commends him, by letters, to the King of Israel, 2 Kings 5. and the care that the Centurion had for his sick servant, is Set down,
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and commended, Matth. 8. But these times are full of such as the Amalekite was, who left his servant,
and commended, Matthew 8. But these times Are full of such as the Amalekite was, who left his servant,
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because he was sick, 1 Sam. 30. had not David lighted upon him, he had perished.
Because he was sick, 1 Sam. 30. had not David lighted upon him, he had perished.
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send them to some out-house, and take no further care: I know that those people would take more care of their beasts;
send them to Some outhouse, and take no further care: I know that those people would take more care of their beasts;
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some will take care in such a case, but it shall be at the poor servants cost;
Some will take care in such a case, but it shall be At the poor Servants cost;
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2350
if they have not present money, if they recover, they will abate it of their wages, is this to undoe heavy burthens? or rather is not this to make the burthen heavyer? Or if they will pay it themselves,
if they have not present money, if they recover, they will abate it of their wages, is this to undo heavy burdens? or rather is not this to make the burden Heavier? Or if they will pay it themselves,
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2351
yet they mutter and grumble, and say they make themselves sicker then they are, and they may rise if they will.
yet they mutter and grumble, and say they make themselves sicker then they Are, and they may rise if they will.
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2352
So that the poor servant is more troubled with these discontented speeches, then with his own sickness;
So that the poor servant is more troubled with these discontented Speeches, then with his own sickness;
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2353
and so forceth himself to strive above his strength, even to his undoing. I could tell you of some other kindes of hard dealing with servants;
and so forceth himself to strive above his strength, even to his undoing. I could tell you of Some other Kinds of hard dealing with Servants;
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2354
as when masters and mistresses will not teach their servants that, for which they come;
as when Masters and mistress's will not teach their Servants that, for which they come;
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2355
if they do, when they are neer out of their time, and think they will part from them;
if they do, when they Are near out of their time, and think they will part from them;
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2356
they will disgrace them, and disable them;
they will disgrace them, and disable them;
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2357
and whereas they should send them away with encouragment and reward (if they have been faithful;) for so God commanded, they must not goe away empty, Deut. 15. they will maligne them,
and whereas they should send them away with encouragement and reward (if they have been faithful;) for so God commanded, they must not go away empty, Deuteronomy 15. they will malign them,
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2358
and envy them, and do them the worst offices they can: Laban could have been content Jacob should have stayd with him still;
and envy them, and do them the worst Offices they can: Laban could have been content Jacob should have stayed with him still;
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2359
and therefore if he goe away, he will not only vex at it, but pursue him with hostility.
and Therefore if he go away, he will not only vex At it, but pursue him with hostility.
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2360
I could speak of hard usage of servants, while their wages are either detained altogether (which is no less then a crying sin, Jam. 5. which entreth into the ears of God, and doth interpellare pro vindicta, sollicite him for vengeance;) or else detaining them so long, that it moveth them to filch and steal, to supply their necessities.
I could speak of hard usage of Servants, while their wages Are either detained altogether (which is no less then a crying since, Jam. 5. which entereth into the ears of God, and does interpellare Pro Vindictae, solicit him for vengeance;) or Else detaining them so long, that it moves them to filch and steal, to supply their necessities.
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2361
Do these masters and mstresses in these several wayes of injustice, consider that which the Apostle mindes them of, Eph. 6. That they have also a master in Heaven:
Do these Masters and mstresses in these several ways of injustice, Consider that which the Apostle minds them of, Ephesians 6. That they have also a master in Heaven:
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2362
Job durst not despise the cause of his servant, Chapter 31. 13. 14. because if he did, he did not know how he should answer God, when he did visit; Job durst not despise the cause of his servant, Chapter 31. 13. 14. Because if he did, he did not know how he should answer God, when he did visit;
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2363
Oh think of this, when you use your servants with rigour;
O think of this, when you use your Servants with rigour;
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2364
how you will be able to give account for this, when God riseth up to judgment.
how you will be able to give account for this, when God Riseth up to judgement.
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2365
But I have held you too long in this. I come therefore to something else; for we have not yet done with Sarah, sharp correction.
But I have held you too long in this. I come Therefore to something Else; for we have not yet done with Sarah, sharp correction.
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2366
May we not further take knowledg,
May we not further take knowledge,
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2367
First, of great inhumanitie in her, that would be so severe to her servant being now with childe;
First, of great inhumanity in her, that would be so severe to her servant being now with child;
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2368
such a one (though there be just cause of displeasure) is to be the object of mercy and compassion:
such a one (though there be just cause of displeasure) is to be the Object of mercy and compassion:
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2369
and in all times it hath been held cruel and inhumane to use such harshly, to beat or strike them,
and in all times it hath been held cruel and inhumane to use such harshly, to beatrice or strike them,
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2370
when they knew them to be pregnant, as being a double hurt, both to the party her self,
when they knew them to be pregnant, as being a double hurt, both to the party her self,
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2371
and the issue she went withal:
and the issue she went withal:
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we have Gods law, Exod. 21. That if one did hurt a woman with childe, he was to be severely punished:
we have God's law, Exod 21. That if one did hurt a woman with child, he was to be severely punished:
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2373
our law is so merciful, that if a woman be convicted and be found with childe, her punishment is respited till she be delivered.
our law is so merciful, that if a woman be convicted and be found with child, her punishment is respited till she be Delivered.
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2374
It was the cruelty that Elisha tells Hazael he shall practise in Israel:
It was the cruelty that Elisha tells hazael he shall practise in Israel:
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2375
To rip up women with childe, 2 King. 8. and so Menahem, 2 King. 15. ripped up the women with childe:To rip up women with child, 2 King. 8. and so Menahem, 2 King. 15. ripped up the women with child:
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2376
and in that bloody persecution under Q. Mary, we read that a woman great with childe was brought to the stake,
and in that bloody persecution under Q. Marry, we read that a woman great with child was brought to the stake,
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2377
and that her womb burst in the flames, and they took the childe, and threw it in,
and that her womb burst in the flames, and they took the child, and threw it in,
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2378
and burned it with the mother. It is true, this was an excess of cruelty;
and burned it with the mother. It is true, this was an excess of cruelty;
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2379
but to do wrong to a woman with childe, by beating her (though it be a lesser degree) is bad enough;
but to do wrong to a woman with child, by beating her (though it be a lesser degree) is bad enough;
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2380
and I wish all people to take heed how they be guilty of it. Again, let us observe with Musculus, the change of Sarahs passion: and I wish all people to take heed how they be guilty of it. Again, let us observe with Musculus, the change of Sarahs passion:
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2381
how full was she, not long since, of desire to have issue, though by her maide? how earnest was she to perswade her husband to yield to this course? as a woman free from all jealousy, she puts her maide into the bosome of her hushand;
how full was she, not long since, of desire to have issue, though by her maid? how earnest was she to persuade her husband to yield to this course? as a woman free from all jealousy, she puts her maid into the bosom of her Husband;
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2382
and now to see, how passionate she is:
and now to see, how passionate she is:
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2383
why did she not bear with the miscarriage of her maide, for the hope she had now of issue by her, she having conceived? See (saith my authour) nihil stabile in humanis affectibus:
why did she not bear with the miscarriage of her maid, for the hope she had now of issue by her, she having conceived? See (Says my author) nihil stabile in humanis affectibus:
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2384
no thing is constant in humane affections;
no thing is constant in humane affections;
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2385
that which we seem now most arciently to desire and affect, after a while we despise and tread under our foot, the winde doth not sooner shift from one point to another, then mens affections are mutable;
that which we seem now most arciently to desire and affect, After a while we despise and tread under our foot, the wind does not sooner shift from one point to Another, then men's affections Are mutable;
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2386
there is as much constancy in the moon, as in them. When Jacob cometh to Laban, he is his bone and his flesh;
there is as much constancy in the moon, as in them. When Jacob comes to Laban, he is his bone and his Flesh;
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2387
and he is so just, that he shall not serve him for nothing; and when the time of payment comes, he substituteth one sister for another;
and he is so just, that he shall not serve him for nothing; and when the time of payment comes, he substituteth one sister for Another;
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2388
he changeth his wages ten times, and he hateth him in his heart.
he changes his wages ten times, and he hates him in his heart.
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2389
Could greater love be in a brother and sister toward a brother, them was in Aaron and Miriam toward Moses? and yet we see this great affection turned into emulation.
Could greater love be in a brother and sister towards a brother, them was in Aaron and Miriam towards Moses? and yet we see this great affection turned into emulation.
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2390
How kindly doth Saul speak to David in the cave? and how doth he begg his favour to his posterity? and yet suddainly after, he is pursuing him for his life:
How kindly does Saul speak to David in the cave? and how does he beg his favour to his posterity? and yet suddenly After, he is pursuing him for his life:
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2391
after Am•on hath satisfied his desires upon Thamar, it is said, the hatred was greater with which he hated her,
After Am•on hath satisfied his Desires upon Tamar, it is said, the hatred was greater with which he hated her,
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2392
then the love wherewith he loved her; then the love wherewith he loved her;
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2 Sam. 13. How passionate was David for the water of the Well of Bethlehem? yet, 2 Sam. 13. How passionate was David for the water of the Well of Bethlehem? yet,
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2394
when he had it, he would not drink it, he poured it upon the ground:
when he had it, he would not drink it, he poured it upon the ground:
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2395
the people that came out to meet our Lord coming to Jerusalem, cut down boughes from the trees,
the people that Come out to meet our Lord coming to Jerusalem, Cut down boughs from the trees,
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2396
and spread their garments in the way; and within a few dayes after, the deadly enemies of Christ;
and spread their garments in the Way; and within a few days After, the deadly enemies of christ;
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2397
and had nothing in their mouths but, Crucifie him crusifie him him;
and had nothing in their mouths but, Crucify him crusifie him him;
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2398
how were those at Lystra, taken with Saint Paul, insomuch that they would have offered sacrifice to him,
how were those At Lystra, taken with Saint Paul, insomuch that they would have offered sacrifice to him,
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2399
as to a God ▪ and within a while after stone him:
as to a God ▪ and within a while After stone him:
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and so those Barbarians at Malta account him a murtherer, and by and by, esteem him a God.
and so those Barbarians At Malta account him a murderer, and by and by, esteem him a God.
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2401
We now love things, and by and by we loath them; now we make much of things, and anon we cast them off;
We now love things, and by and by we loath them; now we make much of things, and anon we cast them off;
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2402
as we do with nose-gayes, wear them all day in our hands, and at night throw them away:
as we do with nosegays, wear them all day in our hands, and At night throw them away:
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2403
we do admire some persons, and after a while we deprave them: we are pleased with this and that thing, and on a sudden distaste it;
we do admire Some Persons, and After a while we deprave them: we Are pleased with this and that thing, and on a sudden distaste it;
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2404
and, it may be, know no just reason for either. It is a great part of our natural corruption, that we are swayed by Passion; constant in nothing, but Inconstancie.
and, it may be, know no just reason for either. It is a great part of our natural corruption, that we Are swayed by Passion; constant in nothing, but Inconstancy.
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2405
And therefore we should pray for Gods grace to guide us, that those which should be our servants, may not be our masters:
And Therefore we should pray for God's grace to guide us, that those which should be our Servants, may not be our Masters:
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that we may wisely desire, and love, and rejoyce; and then we shall not alter, but upon just cause and ground.
that we may wisely desire, and love, and rejoice; and then we shall not altar, but upon just cause and ground.
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Thirdly, How easily people abuse the power that is given them! Abraham had given power to his wife, to correct the insolency of her maid;
Thirdly, How Easily people abuse the power that is given them! Abraham had given power to his wife, to correct the insolency of her maid;
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2408
and see, she exceedeth terms of moderation.
and see, she exceeds terms of moderation.
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Yea? (thought she) hath my husband given me leave? I will lay it on, to some purpose.
Yea? (Thought she) hath my husband given me leave? I will lay it on, to Some purpose.
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The task-masters having authority from Pharaoh, we see how they raged against the poor Israelites: No question, they exercised their power to the full;
The taskmasters having Authority from Pharaoh, we see how they raged against the poor Israelites: No question, they exercised their power to the full;
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nay, it is probable, that they exceeded their commission, or else the people would not have complained to Pharaoh against them.
nay, it is probable, that they exceeded their commission, or Else the people would not have complained to Pharaoh against them.
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You see how glad the Jaylor was to have Saint Paul put into his hands; and we see how harsh he was towards him:
You see how glad the Jailor was to have Saint Paul put into his hands; and we see how harsh he was towards him:
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he was onely bid to keep him safely, and he putteth him into an inner prison, and makes his feet fast in the stocks.
he was only bid to keep him safely, and he putteth him into an inner prison, and makes his feet fast in the stocks.
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Socrates telleth us, that the Officers of Julian did vex the Christians, NONLATINALPHABET, beyond the commands of the Emperour; Socrates Telleth us, that the Officers of Julian did vex the Christians,, beyond the commands of the Emperor;
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which he coming to the knowledge of, NONLATINALPHABET, he over-looked:
which he coming to the knowledge of,, he overlooked:
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and when the Christians complained of it, he turned them off with a flout, saying, that they were taught to bear afflictions patiently.
and when the Christians complained of it, he turned them off with a flout, saying, that they were taught to bear afflictions patiently.
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And we see in the world usually, if men get but into a Place, (though but a mean one) and that they know they have a power, they will not onely do, but over-do.
And we see in the world usually, if men get but into a Place, (though but a mean one) and that they know they have a power, they will not only do, but overdo.
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Some, out of a pride of heart, because they will shew themselves what they are;
some, out of a pride of heart, Because they will show themselves what they Are;
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(16) sermon (DIV1)
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and some, out of a sinful officiousness, and subservience to others humours, whom they think to please by their busie doings;
and Some, out of a sinful officiousness, and subservience to Others humours, whom they think to please by their busy doings;
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they are apt to do things they should not do.
they Are apt to do things they should not do.
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And when we see a revengeful man, that hath gotten power into his hand, we shall be sure to finde him to stretch his power and authority to the farthest,
And when we see a revengeful man, that hath got power into his hand, we shall be sure to find him to stretch his power and Authority to the farthest,
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for the wreaking of his own spleen and malice. When Pilate bid the high-priests take Christ, and judge him according to their law;
for the wreaking of his own spleen and malice. When Pilate bid the High priests take christ, and judge him according to their law;
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you may well think, that if they could have entertained this offer, they would have done it,
you may well think, that if they could have entertained this offer, they would have done it,
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and made use of it to the full, for the punishing of him whom they hated. For the Use:
and made use of it to the full, for the punishing of him whom they hated. For the Use:
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Whatsoever the power is, that is granted us over others, let us use it fairly, and let us not do all we may do;
Whatsoever the power is, that is granted us over Others, let us use it fairly, and let us not do all we may do;
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for then we shall be apt soon to do that we should not do.
for then we shall be apt soon to do that we should not do.
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They that will live at the extent of their power, they will quickly transgress their limits;
They that will live At the extent of their power, they will quickly transgress their Limits;
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And it is dangerous walking on the very brink of the river. Moderation in that power which is committed to a man, hath ever been held praiseworthy.
And it is dangerous walking on the very brink of the river. Moderation in that power which is committed to a man, hath ever been held praiseworthy.
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Secondly, it should teach those that are in place to derive power upon others, not to trust passionate,
Secondly, it should teach those that Are in place to derive power upon Others, not to trust passionate,
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(16) sermon (DIV1)
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and proud, and revengeful men with it:
and proud, and revengeful men with it:
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for, being transported with passion, and not knowing how to keep a moderation, they are apt, with Phaeton, to burn the world.
for, being transported with passion, and not knowing how to keep a moderation, they Are apt, with Phaeton, to burn the world.
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The last clause in the verse, containeth the flight of Hagar: And this event, oftentimes, hath too severe correction of servants by their governours. The last clause in the verse, Containeth the flight of Hagar: And this event, oftentimes, hath too severe correction of Servants by their Governors.
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I do not justifie Hagar in it; nor can any be justified that practiseth it: But, I say, thus it falleth out, that too rigorous correction setteth servants going.
I do not justify Hagar in it; nor can any be justified that Practiseth it: But, I say, thus it falls out, that too rigorous correction sets Servants going.
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Nabal could say, when David sent for some relief, 1 Sam. 25. There be many servants that break away from their masters; Nabal could say, when David sent for Some relief, 1 Sam. 25. There be many Servants that break away from their Masters;
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and no question, but many of them, through rigorous usage. Whether Shimei 's servants did so upon the same ground, or no, I cannot say;
and no question, but many of them, through rigorous usage. Whither Shimei is Servants did so upon the same ground, or no, I cannot say;
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but they ran away, 1 Kings 8. But sure I am, many do so in these days:
but they ran away, 1 Kings 8. But sure I am, many do so in these days:
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nay, the cruelty of masters hath made some, not onely to run away, but to do worse;
nay, the cruelty of Masters hath made Some, not only to run away, but to do Worse;
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to kill master, or to kill mistress, or children, or to fire the house; and other outragious acts, that are not to be named. For the Use of this:
to kill master, or to kill mistress, or children, or to fire the house; and other outrageous acts, that Are not to be nam. For the Use of this:
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Let masters and mistresses take heed of cruelty, and rigorous severity. Let Masters and mistress's take heed of cruelty, and rigorous severity.
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The Apostle would have masters to be NONLATINALPHABET, to forbear threatnings, Eph. 6. He doth not absolutely forbid threatning,
The Apostle would have Masters to be, to forbear threatenings, Ephesians 6. He does not absolutely forbid threatening,
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but calleth for a moderation therein. Now, if they must be moderate in threatnings, then certainly in blowes:
but calls for a moderation therein. Now, if they must be moderate in threatenings, then Certainly in blows:
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for, excess this way, is offensive to God, and, it may be, prejudicial to a mans estate, in forcing away a servant:
for, excess this Way, is offensive to God, and, it may be, prejudicial to a men estate, in forcing away a servant:
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yea, it may be the undoing of the servant;
yea, it may be the undoing of the servant;
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as Hagar was in the way, by this flight, to have been undone, if the Angel of God had not met her. Use your servants fairly.
as Hagar was in the Way, by this flight, to have been undone, if the Angel of God had not met her. Use your Servants fairly.
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Satyrus, in Athenaeus, was called NONLATINALPHABET, that is, Good to servants, because he was NONLATINALPHABET, because he was kinde and indulgent to his servants. Let Christians affect this title:Satyr, in Athenaeus, was called, that is, Good to Servants, Because he was, Because he was kind and indulgent to his Servants. Let Christians affect this title:
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let them perform that which is equal and just to their servants:
let them perform that which is equal and just to their Servants:
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Let them make much of them when they do well, and, when they do ill, let them correct them;
Let them make much of them when they do well, and, when they do ill, let them correct them;
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but let it be in love, and with moderation, and never immoderately. Let them but think of what they have done against God;
but let it be in love, and with moderation, and never immoderately. Let them but think of what they have done against God;
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and that if he were extreme to mark what is done amiss, how they are not able to abide it: if he should deal with them after their sins, and reward them after their iniquities, they should even suck out the dregs of the vial:
and that if he were extreme to mark what is done amiss, how they Are not able to abide it: if he should deal with them After their Sins, and reward them After their iniquities, they should even suck out the dregs of the vial:
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they should not onely be beaten with rods, but with scorpions; and suffer the punishments both of this life,
they should not only be beaten with rods, but with scorpions; and suffer the punishments both of this life,
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and that which is to come. Oh be ye therefore merciful, as your Father in heaven is merciful;
and that which is to come. O be you Therefore merciful, as your Father in heaven is merciful;
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and be such masters to your servants, as you desire to finde God a Master to you. Preached, Novemb. 3. 1641.
and be such Masters to your Servants, as you desire to find God a Master to you. Preached, November 3. 1641.
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THE TENTH SERMON. GEN. 16.6, 7. And she fled. Vers. 7. And the angel of the Lord found her.
THE TENTH SERMON. GEN. 16.6, 7. And she fled. Vers. 7. And the angel of the Lord found her.
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WE told you, that it was ill in her mistress to use her so hardly; but yet she cannot be justified in her flight. That now remaineth;
WE told you, that it was ill in her mistress to use her so hardly; but yet she cannot be justified in her flight. That now remains;
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and the Point is, That though masters and mistresses be rigorous, yet servants must not flee away.
and the Point is, That though Masters and mistress's be rigorous, yet Servants must not flee away.
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A servant is to yeeld both active and passive obedience. First, Active, in performing the lawful commands of them.
A servant is to yield both active and passive Obedience. First, Active, in performing the lawful commands of them.
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David makes it the property of a servant, to look to the hand of the master; David makes it the property of a servant, to look to the hand of the master;
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and of a maid, to look to the hand of her mistress, Psal. 123. Thus did Eliezer, the servant of Abraham, Gen. 24. and the servant of Elijah, 1 Kings 18. and the Centurions servant, Matth. 8. he said to one, Go, and he goeth;
and of a maid, to look to the hand of her mistress, Psalm 123. Thus did Eliezer, the servant of Abraham, Gen. 24. and the servant of Elijah, 1 Kings 18. and the Centurions servant, Matthew 8. he said to one, Go, and he Goes;
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and to another, Come, and he cometh; and to another, Do this, and he doth it. and to Another, Come, and he comes; and to Another, Do this, and he does it.
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On the other side, it was wicked in Ziba, who, being commanded by his master to saddle the ass, went away,
On the other side, it was wicked in Ziba, who, being commanded by his master to saddle the Ass, went away,
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and did it not, 2 Sam. 19. and so in Jobs servants, who, being called, would not answer, Job 19.
and did it not, 2 Sam. 19. and so in Jobs Servants, who, being called, would not answer, Job 19.
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Secondly, there is a passive obedience required of them, and that is in regard of Correction and Reproof;
Secondly, there is a passive Obedience required of them, and that is in regard of Correction and Reproof;
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and that not onely in looks, when they are brow-beaten, as we say, and frowned upon,
and that not only in looks, when they Are browbeaten, as we say, and frowned upon,
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and that anger appears in the countenance; but also, when it is in words.
and that anger appears in the countenance; but also, when it is in words.
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The Apostle chargeth this upon servants, Tit. 2. where he will not have them to be NONLATINALPHABET, to answer again. Not but that a servant, The Apostle charges this upon Servants, Tit. 2. where he will not have them to be, to answer again. Not but that a servant,
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when he is unjustly challenged, may reply, so he do it seasonably, and modestly;
when he is unjustly challenged, may reply, so he do it seasonably, and modestly;
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as we see David did to Saul in the cave, 1 Sam. 24. But servants must not rashly, spitefully, in a spirit of contradiction:
as we see David did to Saul in the cave, 1 Sam. 24. But Servants must not rashly, spitefully, in a Spirit of contradiction:
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yea, they must patiently rather endure words.
yea, they must patiently rather endure words.
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Yea, thirdly, if it come to blowes, they must endure it. 1 Pet. 2. Servants, be subject to your masters with all fear, not onely to the good and gentle,
Yea, Thirdly, if it come to blows, they must endure it. 1 Pet. 2. Servants, be Subject to your Masters with all Fear, not only to the good and gentle,
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but to the froward, those that be NONLATINALPHABET, harsh and rigorous; they that will not onely frown and talk, but lay on, and that severely;but to the froward, those that be, harsh and rigorous; they that will not only frown and talk, but lay on, and that severely;
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for he speaks presently of buffeting. And we see how patiently Joseph endured imprisonment, Gen. 39. yea, fetters, and iron chains, Psal. 105. And the Collator tells of a certain religious young man, who, having a blowe given him by his governour, that was heard to the farthest part of the room, where many were assembled, he was so far from murmuring, that he did not so much as change his countenance;
for he speaks presently of buffeting. And we see how patiently Joseph endured imprisonment, Gen. 39. yea, fetters, and iron chains, Psalm 105. And the Collator tells of a certain religious young man, who, having a blow given him by his governor, that was herd to the farthest part of the room, where many were assembled, he was so Far from murmuring, that he did not so much as change his countenance;
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but, holding his tongue, was as modest and humble in his behaviour, as if he had not been smitten at all.
but, holding his tongue, was as modest and humble in his behaviour, as if he had not been smitten At all.
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Now this patient enduring, is flatly against fleeing, as Hagar did here. For the Use of this:
Now this patient enduring, is flatly against fleeing, as Hagar did Here. For the Use of this:
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It meets with divers servants in these times, whose stoutness is such, that they will not endure any kinde of Correction: It meets with diverse Servants in these times, whose stoutness is such, that they will not endure any kind of Correction:
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If it be but in frowns, you shall have them as sowre as their masters and mistresses;
If it be but in frowns, you shall have them as sour as their Masters and mistress's;
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and they will pout, and lowre, and vie with them in this way:
and they will pout, and lower, and vie with them in this Way:
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If it be in words, they will presently chop Logick, and bandy word for word, without any modestie or sobriety:
If it be in words, they will presently chop Logic, and bandy word for word, without any modesty or sobriety:
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And if it come to blowes, by no means they will endure this; they scorn to be beaten, they came not for that end;
And if it come to blows, by no means they will endure this; they scorn to be beaten, they Come not for that end;
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and therefore they will struggle and strive with master or mistress; yea, sometimes, even strike again;
and Therefore they will struggle and strive with master or mistress; yea, sometime, even strike again;
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and if they cannot make their party good, then they will run away; as she here in our Text.
and if they cannot make their party good, then they will run away; as she Here in our Text.
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Why, (will some say) Why should any one be subject to the unlimited humour of another? We may be misused, and maimed. I answer:
Why, (will Some say) Why should any one be Subject to the unlimited humour of Another? We may be misused, and maimed. I answer:
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Where masters and mistresses be unreasonable in correction, and make a practice of it, it is lawful to seek redress, by means of friends;
Where Masters and mistress's be unreasonable in correction, and make a practice of it, it is lawful to seek redress, by means of Friends;
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and if that will not do, it is lawful to seek to the Magistrate, for his help:
and if that will not do, it is lawful to seek to the Magistrate, for his help:
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but for any ill usage, it is not lawful to run away.
but for any ill usage, it is not lawful to run away.
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And therefore, in the second place, though it be durus serme to servants, an hard saying, that they must endure correction at the hands of their governours; they must digest it:
And Therefore, in the second place, though it be Durus serme to Servants, an hard saying, that they must endure correction At the hands of their Governors; they must digest it:
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And there be many things to help them in the swallowing of this bitter Pill; divers of them are pressed by S. Peter, in the former place, 1 Pet. 2.18, and so forward.
And there be many things to help them in the swallowing of this bitter Pill; diverse of them Are pressed by S. Peter, in the former place, 1 Pet. 2.18, and so forward.
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First, he saith, If the punishment be deserved, there is no great thanks in suffering: Quae venit ex merito, poena ferenda;
First, he Says, If the punishment be deserved, there is no great thanks in suffering: Quae venit ex merito, poena ferenda;
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That mulct is to be born patiently, that cometh deservedly. Secondly, but if we suffer unjustly, then it is thank-worthy; and glorious, to be patient.
That mulct is to be born patiently, that comes deservedly. Secondly, but if we suffer unjustly, then it is thankworthy; and glorious, to be patient.
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Thirdly, it is acceptable to God; and surely he will remember to reward us for it.
Thirdly, it is acceptable to God; and surely he will Remember to reward us for it.
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Fourthly, he saith, We are hereunto called, vers. 25. Our Christian calling requireth to turn the other cheek, Matth. 5. to give place to wrath, Rom. 12.19.
Fourthly, he Says, We Are hereunto called, vers. 25. Our Christian calling requires to turn the other cheek, Matthew 5. to give place to wrath, Rom. 12.19.
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to overcome evil with goodness, vers. 21. And if Christians must shew such patience to all men, even to their equals;
to overcome evil with Goodness, vers. 21. And if Christians must show such patience to all men, even to their equals;
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how much more, servants to masters? Fifthly, he maketh servants, by this, conformable to Christ, who being reviled, reviled not again;
how much more, Servants to Masters? Fifthly, he makes Servants, by this, conformable to christ, who being reviled, reviled not again;
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and suffering, threatned not, but committed himself to him that judgeth righteously. and suffering, threatened not, but committed himself to him that Judgeth righteously.
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There may be added to all this, sixthly, that a servants patient enduring of correction, may be a means (through Gods mercy) to work the ster to more mildness and greater gentleness for aftertimes;
There may be added to all this, sixthly, that a Servants patient enduring of correction, may be a means (through God's mercy) to work the ster to more mildness and greater gentleness for Aftertimes;
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whereas sullenness and impudence doth more incense and harden him; and maketh him upon the next occasion, more violent.
whereas sullenness and impudence does more incense and harden him; and makes him upon the next occasion, more violent.
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Saint Gregory commendeth one Libertinus, who having a stool thrown at him by his Abbot (with which his face became blew and swelled,) he took it so patiently (confessing it to be his own fault and not his masters cruelty;) which patient carriage of his, Saint Gregory commends one Libertinus, who having a stool thrown At him by his Abbot (with which his face became blue and swelled,) he took it so patiently (confessing it to be his own fault and not his Masters cruelty;) which patient carriage of his,
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so wrought upon the abbot, that he became a very milde man;
so wrought upon the abbot, that he became a very mild man;
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and so saith Saint Gregory, humilitas discipuli, magistra facta est magistri, the patience of the schollar became the successful instructor of his hmaster
and so Says Saint Gregory, humilitas Disciples, Magistrate facta est magistri, the patience of the scholar became the successful instructor of his hmaster
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Lastly, let it be remembred by servants, that when upon correction they flye away, they add but one sin to another;
Lastly, let it be remembered by Servants, that when upon correction they fly away, they add but one since to Another;
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and if they think to be revenged on their masters this way, it is worse;
and if they think to be revenged on their Masters this Way, it is Worse;
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and what a poor revenge is it, to hurt ones own soul, to be revenged on another!
and what a poor revenge is it, to hurt ones own soul, to be revenged on Another!
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this was the practice of Thamar towards her father in law. Fearful it is, when we will revenge our selves;
this was the practice of Tamar towards her father in law. Fearful it is, when we will revenge our selves;
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nay hurt our selves, yea our souls, to hurt anothers body; such wrath worketh not the righteousness of God. One other Use of it:
nay hurt our selves, yea our Souls, to hurt another's body; such wrath works not the righteousness of God. One other Use of it:
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And that is to us all; we censure servants for impatience under their corrections;
And that is to us all; we censure Servants for impatience under their corrections;
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I would we would reflect upon our own carriage towards God, when we are in the way of sin;
I would we would reflect upon our own carriage towards God, when we Are in the Way of since;
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we are told of the judgments of God that will inherit it, we regard it not, we will do what seemeth good in our own eyes;
we Are told of the Judgments of God that will inherit it, we regard it not, we will do what seems good in our own eyes;
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and yet, when we suffer for it, we murmur, and repine, and take on, as if we had hard measure:
and yet, when we suffer for it, we murmur, and repine, and take on, as if we had hard measure:
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we are apt to expostulate with God, why am I thus? and wherefore is this come upon me? and our hearts boyl up with tumultuous and discontented thoughts against him.
we Are apt to expostulate with God, why am I thus? and Wherefore is this come upon me? and our hearts boil up with tumultuous and discontented thoughts against him.
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Thus what we finde fault withall in servants, we practise in our selves; we despise Gods comminations, and yet are vexed when we suffer for our transgressions;
Thus what we find fault withal in Servants, we practise in our selves; we despise God's comminations, and yet Are vexed when we suffer for our transgressions;
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we might have prevented it, and yet angry when punished for it. But more of this hereafter.
we might have prevented it, and yet angry when punished for it. But more of this hereafter.
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We come now to the third part of this Chapter, from the beginning of the seventh Verse, to the fifteenth;
We come now to the third part of this Chapter, from the beginning of the seventh Verse, to the fifteenth;
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wherein is contained the Angels meeting with Hagar, being fled from her mistress. Secondly, his questioning with her about the cause of her flight.
wherein is contained the Angels meeting with Hagar, being fled from her mistress. Secondly, his questioning with her about the cause of her flight.
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Thirdly, the direction he gives unto her, upon the discovery of that cause. Fourthly, his prediction concerning the childe that she went withal.
Thirdly, the direction he gives unto her, upon the discovery of that cause. Fourthly, his prediction Concerning the child that she went withal.
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In the first of these (laid down in the seventh Verse) we may observe two things.
In the First of these (laid down in the seventh Verse) we may observe two things.
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First, that the Angel of the Lord found her. Secondly, where he found her; by a Fountain of water in the wilderness;
First, that the Angel of the Lord found her. Secondly, where he found her; by a Fountain of water in the Wilderness;
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by the Fountain in the way to shur. For the former, that the Angel found her;
by the Fountain in the Way to shur. For the former, that the Angel found her;
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Saint Chrysostome would have us here observe NONLATINALPHABET; the kindness of God, that he overlooks not, or despiseth any:
Saint Chrysostom would have us Here observe; the kindness of God, that he overlooks not, or despises any:
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(17) sermon (DIV1)
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NONLATINALPHABET though she were but a servant, yet (saith he) this was not, NONLATINALPHABET, not so much in regard of her,
though she were but a servant, yet (Says he) this was not,, not so much in regard of her,
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as of just Abraham, by whom she was with childe; God would take care of her, out of respect to him;
as of just Abraham, by whom she was with child; God would take care of her, out of respect to him;
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and this is a truth, That the servant fares the better for the masters sake; and the childe, for the fathers sake.
and this is a truth, That the servant fares the better for the Masters sake; and the child, for the Father's sake.
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God is good to Solomon for Davids sake, yea to Rehoboam: yea even to Hezekiah long after;
God is good to Solomon for Davids sake, yea to Rehoboam: yea even to Hezekiah long After;
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for he faith, he will defend Jerusalem, even for David his servants sake;
for he faith, he will defend Jerusalem, even for David his Servants sake;
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the whole company for one good mans sake, as we see in the ship where Saint Paul was, Act. 27. A neighbour, for a neighbours sake;
the Whole company for one good men sake, as we see in the ship where Saint Paul was, Act. 27. A neighbour, for a neighbours sake;
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and as spiteful as the wicked of the world be, against the Godly that come amongst them;
and as spiteful as the wicked of the world be, against the Godly that come among them;
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and as desirous as they are to be rid of them, they fare the better for them;
and as desirous as they Are to be rid of them, they fare the better for them;
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and were it not for their sake, they should be soon be consumed: and whensoever God shall gather these flowers, the weeds will soon be rooted up;
and were it not for their sake, they should be soon be consumed: and whensoever God shall gather these flowers, the weeds will soon be rooted up;
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whensoever he removes these pillars, the building will be ruined. When Lot is gone out of Sodom, we know what followeth:
whensoever he removes these pillars, the building will be ruined. When Lot is gone out of Sodom, we know what follows:
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510
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it might make the wicked so wise as to make much of godly people, for whose sake they fare the better;
it might make the wicked so wise as to make much of godly people, for whose sake they fare the better;
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510
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they are pledges of their peace, and the pawnes of their tranquillity, when they persecute and hate them;
they Are pledges of their peace, and the pawns of their tranquillity, when they persecute and hate them;
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510
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they, like mad men, wrong their best friends, and they cut off the right hand with the left;
they, like mad men, wrong their best Friends, and they Cut off the right hand with the left;
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and they hasten but their own judgment, by seeking to extirpate them; they are a blessing wheresoever they come;
and they hasten but their own judgement, by seeking to extirpate them; they Are a blessing wheresoever they come;
cc pns32 vvb p-acp po32 d n1, p-acp vvg pc-acp vvi pno32; pns32 vbr dt n1 c-crq pns32 vvb;
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by their presence, by their prayers, they do good, and stand in the gap to divert Gods wrath.
by their presence, by their Prayers, they do good, and stand in the gap to divert God's wrath.
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But I stand not upon it. The Angel of the Lord found her.
But I stand not upon it. The Angel of the Lord found her.
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If this were a created Angel, we see what good offices those blessed Spirits do for men.
If this were a created Angel, we see what good Offices those blessed Spirits do for men.
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First, they doe reveal things unto them, as we see in Daniel, and Saint John in the Revelation; and so to Saint Paul, Act. 27.
First, they do reveal things unto them, as we see in daniel, and Saint John in the Revelation; and so to Saint Paul, Act. 27.
ord, pns32 vdb vvi n2 p-acp pno32, c-acp pns12 vvb p-acp np1, cc n1 np1 p-acp dt n1; cc av p-acp n1 np1, n1 crd
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Secondly, they direct men what they shall do, as we read the Angel did Philip, Act. 8.
Secondly, they Direct men what they shall do, as we read the Angel did Philip, Act. 8.
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Thirdly, they protect them from danger, they pitch their tents about Gods people, as we read, Psal. 34. and Psal. 91 and they carry them in their hands, that they hurt not their foot against a stone.
Thirdly, they Pact them from danger, they pitch their tents about God's people, as we read, Psalm 34. and Psalm 91 and they carry them in their hands, that they hurt not their foot against a stone.
ord, pns32 vvb pno32 p-acp n1, pns32 vvb po32 n2 p-acp npg1 n1, c-acp pns12 vvb, np1 crd cc np1 crd cc pns32 vvi pno32 p-acp po32 n2, cst pns32 vvd xx po32 n1 p-acp dt n1.
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Fourthly, they bring them out of danger, as the Angel did Saint Peter out of prison, Act. 12.
Fourthly, they bring them out of danger, as the Angel did Saint Peter out of prison, Act. 12.
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Fiftly, they comfort them after troubles, as we see Luk. 22.
Fifty, they Comfort them After Troubles, as we see Luk. 22.
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Sixthly, they revenge them on their enemies, Exod. 12. and so the Angel of the Lord slew in the Hoste of Sennacherib,
Sixthly, they revenge them on their enemies, Exod 12. and so the Angel of the Lord slew in the Host of Sennacherib,
j, pns32 vvb pno32 p-acp po32 n2, np1 crd cc av dt n1 pp-f dt n1 vvd p-acp dt n1 pp-f np1,
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an hundred four sure and five thousand in one night.an hundred four sure and five thousand in one night.
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Seventhly, they convey the souls of Gods people to happiness, as the Angels carried the soul of Lazarus into Abrahams bosome, NONLATINALPHABET (saith Saint Chrysostom; ) and a sweet burthen too, an acceptable service unto them;
Seventhly, they convey the Souls of God's people to happiness, as the Angels carried the soul of Lazarus into Abrahams bosom, (Says Faint Chrysostom;) and a sweet burden too, an acceptable service unto them;
crd, pns32 vvb dt n2 pp-f npg1 n1 p-acp n1, c-acp dt n2 vvd dt n1 pp-f np1 p-acp npg1 n1, (vvz j np1;) cc dt j n1 av, dt j n1 p-acp pno32;
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yea they take care of their dead bodies;
yea they take care of their dead bodies;
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as Moses: there was a contestation between Michael and the devil, about the body of Moses. In a word, they are ministring spirits sent forth to minister for them that shall be heires of salvation, Heb. 1. It is not to be said what good offices they do for Gods people, both privately and positively. For the Use of this:
as Moses: there was a contestation between Michael and the Devil, about the body of Moses. In a word, they Are ministering spirits sent forth to minister for them that shall be Heirs of salvation, Hebrew 1. It is not to be said what good Offices they do for God's people, both privately and positively. For the Use of this:
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First, it lets us see the happy and honourable condition of Gods servants; David having said, Psal. 34.7. that the Angel of the Lord pitched his tent about them that fear him, he addeth, Verse 8. Taste and see how gracious the Lord is:
First, it lets us see the happy and honourable condition of God's Servants; David having said, Psalm 34.7. that the Angel of the Lord pitched his tent about them that Fear him, he adds, Verse 8. Taste and see how gracious the Lord is:
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to wit, in allowing of his children so glorious an attendance.
to wit, in allowing of his children so glorious an attendance.
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It is accounted a great matter of state in the world, to have a large train of followers, in silks and gold chains;
It is accounted a great matter of state in the world, to have a large train of followers, in silks and gold chains;
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alas, this is but beggary to the attendance of Gods people.
alas, this is but beggary to the attendance of God's people.
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It was a great favour to poor Mordecai, to have Haman the Kings favourite to wait upon him when he rode through the city;
It was a great favour to poor Mordecai, to have Haman the Kings favourite to wait upon him when he road through the City;
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what honour then for a poor man that is the childe of God, to have those glorious sons of the morning, those NONLATINALPHABET (for so they are called;) those gods to wait upon him? the very little ones have their Angels, Mat. 18. and Solomon in all his magnificence and royalty, was not like one of these:
what honour then for a poor man that is the child of God, to have those glorious Sons of the morning, those (for so they Are called;) those God's to wait upon him? the very little ones have their Angels, Mathew 18. and Solomon in all his magnificence and royalty, was not like one of these:
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Saint Bernard upon the Psalm 91. Qui habitat, loseth himself in this meditation upon those words;
Saint Bernard upon the Psalm 91. Qui habitat, loses himself in this meditation upon those words;
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He hath given his Angels charge over thee: He hath given his Angels charge over thee:
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Quis? Quibus? de Quo? & Quid mandavit? Who? to whom? concerning whom? and what is it that is here commanded? Deus mandavit, & Angelis suis mandavit,
Quis? Quibus? de Quo? & Quid mandavit? Who? to whom? Concerning whom? and what is it that is Here commanded? Deus mandavit, & Angels suis mandavit,
fw-la? fw-la? fw-la fw-la? cc fw-la fw-la? q-crq? p-acp qo-crq? vvg r-crq? cc q-crq vbz pn31 cst vbz av vvn? fw-la fw-la, cc np1 fw-fr fw-la,
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& de te homine mandavit, & ut custodiant te in omnibus viis mandavit: Domine Quid est homo! & de te homine mandavit, & ut custodiant te in omnibus viis mandavit: Domine Quid est homo!
cc fw-la fw-la fw-la fw-la, cc fw-la j fw-la p-acp fw-la fw-la fw-la: fw-la fw-la fw-la fw-la!
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'Tis God that hath commanded, that hath commanded his own Angels, his Angels concerning thee, I,
It's God that hath commanded, that hath commanded his own Angels, his Angels Concerning thee, I,
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and to keep thee in all thy wayes; Lord what is man!
and to keep thee in all thy ways; Lord what is man!
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Secondly, this should be a comfort to Gods people in regard of those many afflictions that they are like to meet withal in the world; they have a good guard.
Secondly, this should be a Comfort to God's people in regard of those many afflictions that they Are like to meet withal in the world; they have a good guard.
ord, d vmd vbi dt n1 p-acp ng1 n1 p-acp n1 pp-f d d n2 cst pns32 vbr j pc-acp vvi av p-acp dt n1; pns32 vhb dt j n1.
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It hath been a question much disputed, whether every man hath his particular Angel. It hath been a question much disputed, whither every man hath his particular Angel.
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And it cannot be denyed, but that most of the Greek Fathers, and many of the Latine, and all the Schoolmen;
And it cannot be denied, but that most of the Greek Father's, and many of the Latin, and all the Schoolmen;
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yea, and some of the late writers, and those of the Protestant party, have gone this way: taking encouragement from Mat. 18.10.
yea, and Some of the late writers, and those of the Protestant party, have gone this Way: taking encouragement from Mathew 18.10.
uh, cc d pp-f dt j n2, cc d pp-f dt n1 n1, vhb vvn d n1: vvg n1 p-acp np1 crd.
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and Saint Peters Angel, Act. 12. but what should we need to trouble our selves about it,
and Saint Peter's Angel, Act. 12. but what should we need to trouble our selves about it,
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when not onely one, but many Angels, wait upon every childe of God: And they are all ministring spirits, sent forth for their good:
when not only one, but many Angels, wait upon every child of God: And they Are all ministering spirits, sent forth for their good:
c-crq xx av-j pi, cc-acp d n2, vvb p-acp d n1 pp-f np1: cc pns32 vbr d j-vvg n2, vvd av p-acp po32 j:
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there is comfort then in this: it is true, we see not these good Angels our guardians;
there is Comfort then in this: it is true, we see not these good Angels our guardians;
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no more do we the evil ones: and yet we doubt not, but they are ready to do us hurt;
no more do we the evil ones: and yet we doubt not, but they Are ready to do us hurt;
dx dc vdb pns12 dt j-jn pi2: cc av pns12 vvb xx, cc-acp pns32 vbr j pc-acp vdi pno12 vvi;
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why then do we question the good done to us by the other? If our eyes were opened, as Elisha 's servants were, 2 Kings 6. we should see, that there are more with us then against us.
why then do we question the good done to us by the other? If our eyes were opened, as Elisha is Servants were, 2 Kings 6. we should see, that there Are more with us then against us.
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Thirdly, let us carry our selves fittingly, in regard of those glorious spirits that are still about us.
Thirdly, let us carry our selves fittingly, in regard of those glorious spirits that Are still about us.
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Saint Paul adviseth the women to carry themselves decently in the Church, because of the angels, 1 Cor. 11. If we may grieve the Spirit of God by our evil conversation, Ephes. 4.30. surely we may grieve these blessed spirits:
Saint Paul adviseth the women to carry themselves decently in the Church, Because of the Angels, 1 Cor. 11. If we may grieve the Spirit of God by our evil Conversation, Ephesians 4.30. surely we may grieve these blessed spirits:
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If they joy at our conversion, Luke 15. they must be grieved with our badness; and we may make the service they do us, tedious unto them; yea, for them going.
If they joy At our conversion, Luke 15. they must be grieved with our badness; and we may make the service they do us, tedious unto them; yea, for them going.
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I know, we may do too much to the Angels, and that is, in adoring them, in invocating them,
I know, we may do too much to the Angels, and that is, in adoring them, in invocating them,
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and making our prayers unto them; a thing condemned in Scripture;
and making our Prayers unto them; a thing condemned in Scripture;
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and so in the ancient Councel of Laodicea, Ne adoremus Angelos, We may not worship Angels.
and so in the ancient Council of Laodicea, Ne Adoremus Angels, We may not worship Angels.
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Their jugling tricks of adornemus Angulos, will not fit their turns; Let us adorn the corners of the temple:
Their juggling tricks of adornemus Angulos, will not fit their turns; Let us adorn the corners of the temple:
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In the Greek, it is NONLATINALPHABET, as Binius cannot but acknowledge it Angels, (though he put Angulos, in the corner, In the Greek, it is, as Binius cannot but acknowledge it Angels, (though he put Angulos, in the corner,
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as a different reading.) Again, they are servi Dei, the servants of God, and may not have their Masters honour:
as a different reading.) Again, they Are servi Dei, the Servants of God, and may not have their Masters honour:
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Nay, they are conservi, our fellow-servants;
Nay, they Are conservi, our Fellow servants;
uh-x, pns32 vbr fw-la, po12 n2;
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and upon that ground, the Angel refused adoration from Saint John, Rev. 10. Now, as I say we may give them too much;
and upon that ground, the Angel refused adoration from Saint John, Rev. 10. Now, as I say we may give them too much;
cc p-acp d n1, dt n1 vvd n1 p-acp n1 np1, n1 crd av, c-acp pns11 vvb pns12 vmb vvi pno32 av av-d;
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so we may give them too little, while we will not shew our reverence unto them, by an holy carriage;
so we may give them too little, while we will not show our Reverence unto them, by an holy carriage;
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but distaste them, by our prophaneness. Saint Basil saith, upon Psal. 34. NONLATINALPHABET: As the smoke driveth away Bees, and noisom smells the Doves:
but distaste them, by our profaneness. Saint Basil Says, upon Psalm 34.: As the smoke drives away Bees, and noisome smells the Dove:
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so will our sins profligate and put to flight these guarding-Angels.
so will our Sins profligate and put to flight these guarding-Angels.
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Fourthly, let us learn of the glorious Angels, that as they are willing to serve us,
Fourthly, let us Learn of the glorious Angels, that as they Are willing to serve us,
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so we should be willing to do good offices for our brethren; and though we be above them in place, yet to serve them in love.
so we should be willing to do good Offices for our brothers; and though we be above them in place, yet to serve them in love.
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Thus we, that look one day to be NONLATINALPHABET, as the angels, should be like them in This. Yea, we have a greater example,
Thus we, that look one day to be, as the Angels, should be like them in This. Yea, we have a greater Exampl,
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and that is from the Son of God himself, that emptied himself of glory, and came as lowe as the form of a servant, and stooped as lowe as the Cross, to do us good.
and that is from the Son of God himself, that emptied himself of glory, and Come as low as the from of a servant, and stooped as low as the Cross, to do us good.
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If he had stood upon his dignity, where had our Salvation been? Therefore, Let the same minde be in us, that was in Christ Jesus.
If he had stood upon his dignity, where had our Salvation been? Therefore, Let the same mind be in us, that was in christ jesus.
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Some do think, that this was no created Angel, but the Son of God himself, the second Person in Trinity; some do think, that this was no created Angel, but the Son of God himself, the second Person in Trinity;
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who did, in the Old Testament, appear oftentimes to holy men.
who did, in the Old Testament, appear oftentimes to holy men.
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And the reason of this conceit is, because he saith, vers. 10. I will multiply thy seed exceedingly;
And the reason of this conceit is, Because he Says, vers. 10. I will multiply thy seed exceedingly;
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which is the work of God, and not of any creature. But this is no convincing argument;
which is the work of God, and not of any creature. But this is no convincing argument;
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for such words might be put into the mouth of a created Angel, as speaking from God.
for such words might be put into the Mouth of a created Angel, as speaking from God.
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But be it so, that it was God himself that found Hagar, it will help us to this Observation, (as one hath it upon my Text;) God can finde out people in any place.
But be it so, that it was God himself that found Hagar, it will help us to this Observation, (as one hath it upon my Text;) God can find out people in any place.
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For, saith my Author, Abraham, no question, after he missed her, (out of his love to her, especially to the childe she went withal;
For, Says my Author, Abraham, no question, After he missed her, (out of his love to her, especially to the child she went withal;
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and, it may be, out of worse, for the scope that he had given to his passionate wife) sought for her in every corner,
and, it may be, out of Worse, for the scope that he had given to his passionate wife) sought for her in every corner,
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but could not light on her: Though he could not, yet God findeth her; being in all places, nothing can escape his eye and observation.
but could not Light on her: Though he could not, yet God finds her; being in all places, nothing can escape his eye and observation.
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Am I a God at hand, and not a God afar off? Jer. 23. The Rabbins call him NONLATINALPHABET, The Place, by way of excellence; Am I a God At hand, and not a God afar off? Jer. 23. The Rabbis call him, The Place, by Way of excellence;
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or, Place: not that all things are in him, ut in loco, as in their place;
or, Place: not that all things Are in him, ut in loco, as in their place;
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but that he fills all places.
but that he fills all places.
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And another saith, He is a Sphere, whose Centre is every-where, and his Circumference no where.
And Another Says, He is a Sphere, whose Centre is everywhere, and his Circumference no where.
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He is intra omnia, & extra omnia; supra omnia, & infra omnia, saith Saint Gregory: Within all things, and without all things;
He is intra omnia, & extra omnia; supra omnia, & infra omnia, Says Saint Gregory: Within all things, and without all things;
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above all, and beneath all things.
above all, and beneath all things.
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It is true, he is sometimes said to come unto a place, and to depart out of a place; and to descend:
It is true, he is sometime said to come unto a place, and to depart out of a place; and to descend:
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but we must know, this is NONLATINALPHABET, (as the Greek Father saith) a condescension to our weakness;
but we must know, this is, (as the Greek Father Says) a condescension to our weakness;
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for he changeth not place, who filleth all places:
for he changes not place, who fills all places:
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but it is to be understood of the manifestation of himself, by the effects of his Mercy or Anger;
but it is to be understood of the manifestation of himself, by the effects of his Mercy or Anger;
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and so, onely, he is said to come or depart. Now for the Use of this:
and so, only, he is said to come or depart. Now for the Use of this:
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It should teach us all, to take heed of sinning against God, upon hope to convey our selves from him.
It should teach us all, to take heed of sinning against God, upon hope to convey our selves from him.
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Whither shall I go from thy Spirit; Whither shall I go from thy Spirit;
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or whither shall I flee from thy presence? Psal. 139. If I ascend up into heaven, thou art there;
or whither shall I flee from thy presence? Psalm 139. If I ascend up into heaven, thou art there;
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if I make my bed in hell thou art there:
if I make my Bed in hell thou art there:
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if I take the wings of the morning, and dwell in the uttermost parts of the sea,
if I take the wings of the morning, and dwell in the uttermost parts of the sea,
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even there shall thine hand lead me, and thy right hand shall hold me. If I say, Darkness shall cover me, even the night shall be light about me;
even there shall thine hand led me, and thy right hand shall hold me. If I say, Darkness shall cover me, even the night shall be Light about me;
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yea, the darkness hideth not from thee, but the night shineth as the day: the darkness and the light are both alike to thee. yea, the darkness Hideth not from thee, but the night shines as the day: the darkness and the Light Are both alike to thee.
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Men may by flight escape the judgement of men; but they cannot escape Gods hand: As he is NONLATINALPHABET, and NONLATINALPHABET, many-handed; and heavie-handed;
Men may by flight escape the judgement of men; but they cannot escape God's hand: As he is, and, many-handed; and heavie-handed;
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so NONLATINALPHABET, long-handed, and can reach us at the greatest distance.
so, long-handed, and can reach us At the greatest distance.
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Jonah thinks he hath dealt subtilly, in getting into a ship, and going to Tarshish: but God knows his flight, and overtakes him.Jonah thinks he hath dealt subtly, in getting into a ship, and going to Tarshish: but God knows his flight, and overtakes him.
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It is a strange infatuation of mens mindes, that they should think they can either conceal their evil facts from Gods knowledge,
It is a strange infatuation of men's minds, that they should think they can either conceal their evil facts from God's knowledge,
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or their persons from his punishment.
or their Persons from his punishment.
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It seemeth to be the thought of those wilde ones in Job, and the ancients in Ezekiel: But it is a foolish thought;
It seems to be the Thought of those wild ones in Job, and the ancients in Ezekielem: But it is a foolish Thought;
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for, all the ways of men are before the eyes of the Lord, (say both David and Solomon; ) he knoweth all their natural, all their moral actions;
for, all the ways of men Are before the eyes of the Lord, (say both David and Solomon;) he Knoweth all their natural, all their moral actions;
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and he needs no information, for that which is done in the most private cabinet, or darkest vault.
and he needs no information, for that which is done in the most private cabinet, or Darkest vault.
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And for mens persons, they are not hid from him: Thine hand (saith the Psalmist) shall finde out thine enemies;
And for men's Persons, they Are not hid from him: Thine hand (Says the Psalmist) shall find out thine enemies;
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and thy right hand shall finde out those that hate thee. And therefore I renew mine Exhortation. and thy right hand shall find out those that hate thee. And Therefore I renew mine Exhortation.
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Let us stand in awe, and sin not:
Let us stand in awe, and sin not:
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for if we sin, upon a presumption that we shall conceal either our actions or persons from God, it is a forlorn hope;
for if we sin, upon a presumption that we shall conceal either our actions or Persons from God, it is a forlorn hope;
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our iniquities will finde us out, (as Moses told the Beubenites: ) and we that have sinned secretly, may (perhaps) be punished openly, in the eye and observation of others.
our iniquities will find us out, (as Moses told the Beubenites:) and we that have sinned secretly, may (perhaps) be punished openly, in the eye and observation of Others.
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The second thing is, the place where the Angel found her; In the desert, by a fountain. A great way had this poor woman wandered;
The second thing is, the place where the Angel found her; In the desert, by a fountain. A great Way had this poor woman wandered;
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and, after a good while wandering, the Angel meeteth her.
and, After a good while wandering, the Angel meeteth her.
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He could have met with her, and spent that reproof upon her which afterwards he doth, quickly after she removed from Abrahams house, in the beginning of her flight:
He could have met with her, and spent that reproof upon her which afterwards he does, quickly After she removed from Abrahams house, in the beginning of her flight:
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but he letteth her alone (saith Musculus upon my Text) for a certain time, till her proud stomack was a little come down,
but he lets her alone (Says Musculus upon my Text) for a certain time, till her proud stomach was a little come down,
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and that now her necessity had abated her spirit, and that she began to bethink her self:
and that now her necessity had abated her Spirit, and that she began to bethink her self:
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What, have I (for a few blowes, for which I cannot say but I gave the occasion) cast my self into this exigent? Am I in a place destitute of comfort and relief? What shall become of me? I shall either be a prey to wilde beasts, or else perish with famine.
What, have I (for a few blows, for which I cannot say but I gave the occasion) cast my self into this exigent? Am I in a place destitute of Comfort and relief? What shall become of me? I shall either be a prey to wild beasts, or Else perish with famine.
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God oftentimes spareth dealing with people for their faults, till they be a little pinched with the effects of their own errour. God oftentimes spares dealing with people for their Faults, till they be a little pinched with the effects of their own error.
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For, while they are in their heat, they have no ear open to instruction; but when they smart a little, then they will be docible.
For, while they Are in their heat, they have no ear open to instruction; but when they smart a little, then they will be docible.
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Jerem. 2. the people of Israel are compared (by the Prophet) to a wilde ass used to the wilderness, that snuffeth up the winde: In her occasion, who can turn her away? They that seek her, will not weary themselves; Jeremiah 2. the people of Israel Are compared (by the Prophet) to a wild Ass used to the Wilderness, that snuffeth up the wind: In her occasion, who can turn her away? They that seek her, will not weary themselves;
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that is, they will hold it vain to run after her: but in her moneth they shall finde her.
that is, they will hold it vain to run After her: but in her Monn they shall find her.
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So the people were so impetuously set upon their lusts, that there was no speaking to them;
So the people were so impetuously Set upon their Lustiest, that there was no speaking to them;
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all admonitions and threatnings were spent in vain upon them:
all admonitions and threatenings were spent in vain upon them:
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but yet in their moneth, when they should come to be in pain with that which they carried in their womb, they would then be more pliable to instruction.
but yet in their Monn, when they should come to be in pain with that which they carried in their womb, they would then be more pliable to instruction.
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Elihu saith, (in Job ) that God speaks once and twice unto men, and they perceive it not; Elihu Says, (in Job) that God speaks once and twice unto men, and they perceive it not;
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in a dream, in a vision of the night. in a dream, in a vision of the night.
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Those be easie ways, Chap. 33. but then, vers. 16. He openeth the ears of men, and sealeth their instruction:
Those be easy ways, Chap. 33. but then, vers. 16. He Openeth the ears of men, and Sealeth their instruction:
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that is, he dealeth with them by way of correction, and so openeth their ears:
that is, he deals with them by Way of correction, and so Openeth their ears:
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and the reason of this, he giveth in the next verse, to be the abatement of mens pride:
and the reason of this, he gives in the next verse, to be the abatement of men's pride:
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their proud hearts must first down, and then they will lend an ear;
their proud hearts must First down, and then they will lend an ear;
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and, as it followeth, vers. 22. When the soul draweth neer to the grave, then is the messenger of peace gratious unto him.
and, as it follows, vers. 22. When the soul draws near to the grave, then is the Messenger of peace gracious unto him.
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When Israel is in her jollity, Hos. 2. she will hear of none but her wanton lovers: but being a little punished,
When Israel is in her jollity, Hos. 2. she will hear of none but her wanton lovers: but being a little punished,
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and finding thorns in her way, then she saith, She will return unto her first husband;
and finding thorns in her Way, then she Says, She will return unto her First husband;
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for then it was better with her then now. for then it was better with her then now.
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So, Chap. 5. God saith, I will return unto my place, till they acknowledge their offence, and seek my face: So, Chap. 5. God Says, I will return unto my place, till they acknowledge their offence, and seek my face:
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in their affliction, they will seek me early. And the next words are, Come, let us return unto the Lord;
in their affliction, they will seek me early. And the next words Are, Come, let us return unto the Lord;
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for he hath torn us, and he will heal us. How mad was the Prodigal upon the satisfaction of his voluptuous humour.for he hath torn us, and he will heal us. How mad was the Prodigal upon the satisfaction of his voluptuous humour.
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No thought of father, or fathers house, till all was spent:
No Thought of father, or Father's house, till all was spent:
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But when he came to be pinched with famine, then he began to think of returning.
But when he Come to be pinched with famine, then he began to think of returning.
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When Paul was in his full carreer, there was no talking to him; he was mad upon his way, as himself saith:
When Paul was in his full career, there was no talking to him; he was mad upon his Way, as himself Says:
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but being thrown from his horse, he trembled, and was astonished; and then he began to listen:
but being thrown from his horse, he trembled, and was astonished; and then he began to listen:
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nay, God suffereth him (for the more mollifying of him, and fitting his heart for the impressions of his grace) to be three days in terrour of minde, without use of his eyes, without sustenance. For the Use of this:
nay, God suffers him (for the more mollifying of him, and fitting his heart for the impressions of his grace) to be three days in terror of mind, without use of his eyes, without sustenance. For the Use of this:
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Let us acknowledge the wisdom of our good God, in dealing with us: He sees our disposition, how, in our jollity, we hearken not unto him;
Let us acknowledge the Wisdom of our good God, in dealing with us: He sees our disposition, how, in our jollity, we harken not unto him;
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we forget both him and our selves:
we forget both him and our selves:
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and therefore he changeth his hand, and suffers us to come into some straight, before he will parley with us:
and Therefore he changes his hand, and suffers us to come into Some straight, before he will parley with us:
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yea, it may be, he lets us continue a good while in perplexity;
yea, it may be, he lets us continue a good while in perplexity;
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for upon the first laying on of the rod, it may be, we will stamp and chase;
for upon the First laying on of the rod, it may be, we will stamp and chase;
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but when it still lies on, and (like the bird caught) we struggle but onely to our further entanglement, we lie quiet,
but when it still lies on, and (like the bird caught) we struggle but only to our further entanglement, we lie quiet,
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and then our spirit comes down, and God may have some reason at our hands.
and then our Spirit comes down, and God may have Some reason At our hands.
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It is like enough, that this Hagar in our Text, when she broke from her mistress, came away in such a passion, that she cared not what became of her, rather then stay there;
It is like enough, that this Hagar in our Text, when she broke from her mistress, Come away in such a passion, that she cared not what became of her, rather then stay there;
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and her mistress should see how little she cared for her service: But by that time she is bitten with weariness and want, she becometh more pliable.
and her mistress should see how little she cared for her service: But by that time she is bitten with weariness and want, she Becometh more pliable.
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God knoweth how to take down the stoutest stomack:
God Knoweth how to take down the Stoutest stomach:
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and though they storm and rage, (when touched by him) and be like a wilde ball in a net, Isai. 51. yet he will humble them at last.
and though they storm and rage, (when touched by him) and be like a wild ball in a net, Isaiah 51. yet he will humble them At last.
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When one hath struck a great fish, he plungeth and flounceth:
When one hath struck a great Fish, he plungeth and flounceth:
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well, the Angler gives him line, and lets him weary himself, even till he may be taken up with the hand of a childe.
well, the Angler gives him line, and lets him weary himself, even till he may be taken up with the hand of a child.
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And let us all learn to submit to Gods courses; let him do with us what he will:
And let us all Learn to submit to God's courses; let him do with us what he will:
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let us be content that plaister lie on, (though it smart) till it have done the work.
let us be content that plaster lie on, (though it smart) till it have done the work.
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We must be softened, before we can be moulded.
We must be softened, before we can be moulded.
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God is the Physitian and Healer of his people, and he knows the fittest means and season for redress. Again:
God is the physician and Healer of his people, and he knows the Fittest means and season for redress. Again:
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He found her by a fountain of water in the wilderness. He found her by a fountain of water in the Wilderness.
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See, (saith my Author) In deserte reperit fontem, she findes a fountain of water in the desert.
See, (Says my Author) In desert reperit fontem, she finds a fountain of water in the desert.
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She was weary and thirsty, in this vast and uncomfortable solitude; and now she findeth a fountain to refresh her:
She was weary and thirsty, in this vast and uncomfortable solitude; and now she finds a fountain to refresh her:
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And what could be more acceptable to her, at this time? This is the goodness of God, that in the midst of anger, he remembreth mercy, Hab. 3. He correcteth in judgement, not in fury, Jer. 10. Though this woman deserved to have tasted more deeply of that cup,
And what could be more acceptable to her, At this time? This is the Goodness of God, that in the midst of anger, he Remember mercy, Hab. 3. He Correcteth in judgement, not in fury, Jer. 10. Though this woman deserved to have tasted more deeply of that cup,
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yet God mingleth some comfort with it:
yet God mingleth Some Comfort with it:
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In measure will he debate with his children, Isai. 27. Mercy lays hold upon his Justice, and suffereth not his whole displeasure to arise. In measure will he debate with his children, Isaiah 27. Mercy lays hold upon his justice, and suffers not his Whole displeasure to arise.
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All the ways of God are interweaved with mercy; yea, the very damned in hell finde this:
All the ways of God Are interweaved with mercy; yea, the very damned in hell find this:
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for though a greater judgement could not befal them, extensivè, in regard of continuance, (for it is everlasting;) yet, intensivè, he could lay more upon them: for though a greater judgement could not befall them, extensivè, in regard of Continuance, (for it is everlasting;) yet, intensivè, he could lay more upon them:
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he could lay more upon them then they suffer. Secondly, we may observe again, That God is able to furnish us with comforts, in the most desolate places:
he could lay more upon them then they suffer. Secondly, we may observe again, That God is able to furnish us with comforts, in the most desolate places:
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and when men think their case most dark and desperate, he can make light break out.
and when men think their case most dark and desperate, he can make Light break out.
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In deserto fons; a fountain even in the desart.In Deserto fons; a fountain even in the desert.
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When Jacob is full of grief, and lieth in the open field, and hath heaven onely for his canopie,
When Jacob is full of grief, and lies in the open field, and hath heaven only for his canopy,
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and an hard stone for his pillow; God refresheth him with a sweet vision. Joseph is sold into Egypt; and yet, even there, he findes good entertainment:
and an hard stone for his pillow; God refresheth him with a sweet vision. Joseph is sold into Egypt; and yet, even there, he finds good entertainment:
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and when he is cast into prison, there also he findes favour:
and when he is cast into prison, there also he finds favour:
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And he findes cause to call his first son Manasseh, because God had made him to forget his trouble;
And he finds cause to call his First son Manasses, Because God had made him to forget his trouble;
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and his second, Ephraim, because God had made him fruitful in the land of his affliction.
and his second, Ephraim, Because God had made him fruitful in the land of his affliction.
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When Moses is exposed to Nilus, there is one takes him up, and gives him a liberal education.
When Moses is exposed to Nilus, there is one Takes him up, and gives him a liberal education.
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When Elijah fainteth under the juniper-tree, there is meat provided for him, 1 Kings 19. Did the children of Israel want any thing, in the vast wilderness? There is a fourth to the three children,
When Elijah fainteth under the Juniper-tree, there is meat provided for him, 1 Kings 19. Did the children of Israel want any thing, in the vast Wilderness? There is a fourth to the three children,
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even when they are in the fiery furnace. S. John, in the place of his banishment, hath his Revelations.
even when they Are in the fiery furnace. S. John, in the place of his banishment, hath his Revelations.
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How many of us have found friends, where we least looked for them and comforts, where we least expected them!
How many of us have found Friends, where we least looked for them and comforts, where we least expected them!
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And therefore, let none of us distrust the care of a good God, who can furnish out consolations, in our greatest perplexities; And Therefore, let none of us distrust the care of a good God, who can furnish out consolations, in our greatest perplexities;
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and can give us that which shall sweeten our bitter Potion:
and can give us that which shall sweeten our bitter Potion:
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he that can give honey and water out of the stony rock; he that can make a dry stock bloom,
he that can give honey and water out of the stony rock; he that can make a dry stock bloom,
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and blossom, and bring forth ripe fruit: Why then do we doubt, O we of little faith! There is yet another thing:
and blossom, and bring forth ripe fruit: Why then do we doubt, Oh we of little faith! There is yet Another thing:
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By the fountain, in the way to Shur; By the fountain, in the Way to Shur;
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which (as S Jerome observeth) was directly in the way to Egypt, her own country.
which (as S Jerome observeth) was directly in the Way to Egypt, her own country.
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So that Expositors do collect, that, by her taking this way, she was purposed to return to Egypt, and so to renounce the true Religion that she had embraced;
So that Expositors do collect, that, by her taking this Way, she was purposed to return to Egypt, and so to renounce the true Religion that she had embraced;
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and so, Sus ad volutabrum, (as the Apostle saith;) The sow to the wallowing in the mire.
and so, Sus ad Volutabrum, (as the Apostle Says;) The sow to the wallowing in the mire.
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And here we see, What fearful events of discontentment there sometimes be.
And Here we see, What fearful events of discontentment there sometime be.
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She was so vexed at the sharp correction of her mistress, that she is not onely neglective of her body, what misery that come into;
She was so vexed At the sharp correction of her mistress, that she is not only neglective of her body, what misery that come into;
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but regardless of her soul, that she is ready to relapse into her old way of Idolatry. This is too often seen:
but regardless of her soul, that she is ready to relapse into her old Way of Idolatry. This is too often seen:
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When people are discontented, they take strange courses.
When people Are discontented, they take strange courses.
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Saul is so vexed that he hath no answer, by Urim, nor the Prophets, that he runs to the witch of Endor for counsel.Saul is so vexed that he hath no answer, by Urim, nor the prophets, that he runs to the witch of Endor for counsel.
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David is so discontented at Sauls continued pursuit of him, that he casteth himself among the Philistims; which (if God had not been the more merciful) had been the next means of his confusion.David is so discontented At Saul's continued pursuit of him, that he Cast himself among the philistines; which (if God had not been the more merciful) had been the next means of his confusion.
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Jacob is so discontented for the loss of Joseph, that he will not be comforted:Jacob is so discontented for the loss of Joseph, that he will not be comforted:
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And so Rachel, for the loss of her children, Jer. 31. Tamar, out of a discontent (as I told you before) maketh her self a whore, to be revenged of her father in-law •••hophel is discontented to see his counsel rejected, that he goes home, and hangeth himself.
And so Rachel, for the loss of her children, Jer. 31. Tamar, out of a discontent (as I told you before) makes her self a whore, to be revenged of her father inlaw •••hophel is discontented to see his counsel rejected, that he Goes home, and hangs himself.
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And how many ••d instances have we had, in the like kinde! People, upon discontentment, and some sharp affliction, have laid violent hands upon themselves.
And how many ••d instances have we had, in the like kind! People, upon discontentment, and Some sharp affliction, have laid violent hands upon themselves.
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And for that particular of apostatizing from the Faith, Tertullian saith of Valentinus, that missing of a Bishoprick, he took it so ill, that he set on foot his desperate Opinion.
And for that particular of apostatizing from the Faith, Tertullian Says of Valentinus, that missing of a Bishopric, he took it so ill, that he Set on foot his desperate Opinion.
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And so Julian, (against whom S. Augustine writes) Theodoret saith, being discontented for missing of the like preferment, turned Pelagian. And upon the same ground, we have known, in these later times, both Clergie-men and Lay-men, to turn Papists.
And so Julian, (against whom S. Augustine writes) Theodoret Says, being discontented for missing of the like preferment, turned Pelagian. And upon the same ground, we have known, in these later times, both Clergymen and Laymen, to turn Papists.
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And Theodoret telleth us, how Arrius, out of his envie and discontentment at the preferment of Alexander, that good man, set on foot his devilish Tenet against the Consubstantiality of the Son with the Father. The Use is this:
And Theodoret Telleth us, how Arius, out of his envy and discontentment At the preferment of Alexander, that good man, Set on foot his devilish Tenet against the Consubstantiality of the Son with the Father. The Use is this:
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That we pray to God for his grace, that we may bear afflictions patiently:
That we pray to God for his grace, that we may bear afflictions patiently:
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for if they work upon us too deeply, the devil is a subtil adversary, and (as the sons of Jacob did by the Sichemites) he will fall upon us while we are sore; he will bring all our sins to our remembrance,
for if they work upon us too deeply, the Devil is a subtle adversary, and (as the Sons of Jacob did by the Sichemites) he will fallen upon us while we Are soar; he will bring all our Sins to our remembrance,
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and aggravate them by all possible circumstances;
and aggravate them by all possible Circumstances;
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and he will do what he can, to make us injurious both to our bodies and souls.
and he will do what he can, to make us injurious both to our bodies and Souls.
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God knows, we are too much flesh, the best of us;
God knows, we Are too much Flesh, the best of us;
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and when our sins and afflictions make too deep impressions in us, Satan hath such a fast friend of the flesh, that they joyn hands together,
and when our Sins and afflictions make too deep impressions in us, Satan hath such a fast friend of the Flesh, that they join hands together,
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and put us on to that which is both against Reason and Religion.
and put us on to that which is both against Reason and Religion.
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Yea, let Ministers and others speak unto them, it is with them as with the children of Israel, when there was an improvement of their vexation, Exod. 6. They hearkened not to Moses,
Yea, let Ministers and Others speak unto them, it is with them as with the children of Israel, when there was an improvement of their vexation, Exod 6. They harkened not to Moses,
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for anguish of spirit, and cruel bondage. for anguish of Spirit, and cruel bondage.
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We grow careless, and care not what door we go out at, what issue comes of it.
We grow careless, and care not what door we go out At, what issue comes of it.
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Oh that we could but admit of these thoughts in our afflictions: Who are we, that we should not sometimes have occasion of discontentment!
O that we could but admit of these thoughts in our afflictions: Who Are we, that we should not sometime have occasion of discontentment!
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And why should we look always to fail with winde and tide? Are we better then our fathers,
And why should we look always to fail with wind and tide? are we better then our Father's,
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and others of Gods people? 2. Have we not deserved that God should change his hand? 3. Hath not God the chief stroke in all afflictions;
and Others of God's people? 2. Have we not deserved that God should change his hand? 3. Hath not God the chief stroke in all afflictions;
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and dare we murmure against his dispensation? 4. Hath not he promised, that if we patiently submit to our trial,
and Dare we murmur against his Dispensation? 4. Hath not he promised, that if we patiently submit to our trial,
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and accept of the punishment of our iniquity, (as the phrase is, Levit. 26.) he will do us good? 5. Is this the way to cure our grievances, to run into further evils;
and accept of the punishment of our iniquity, (as the phrase is, Levit. 26.) he will do us good? 5. Is this the Way to cure our grievances, to run into further evils;
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and because the body is afflicted, to hurt the soul? Is not this, when God hath made us sick, to make the devil our Physitian? Oh let us in patience possess our souls, Kiss the rod, and wait the issue which God will give to our temptation. Preached, Novemb. 9. 1641.
and Because the body is afflicted, to hurt the soul? Is not this, when God hath made us sick, to make the Devil our physician? O let us in patience possess our Souls, Kiss the rod, and wait the issue which God will give to our temptation. Preached, November 9. 1641.
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THE ELEVENTH SERMON. GEN. 16.8. And he said, Hagar Sarahs handmaid, whence camest thou?
THE ELEVENTH SERMON. GEN. 16.8. And he said, Hagar Sarahs handmaid, whence camest thou?
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HAving shewed where the Angel found Hager; now we come to that which he said unto her: and it containeth, First, matter of question. Secondly, of admonition. Thirdly, of prediction. In the first we have,
HAving showed where the Angel found Hager; now we come to that which he said unto her: and it Containeth, First, matter of question. Secondly, of admonition. Thirdly, of prediction. In the First we have,
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First, a compellation of her, by her name, Hagar. Secondly, by her condition, Sarahs maide:
First, a compellation of her, by her name, Hagar. Secondly, by her condition, Sarahs maid:
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and a double question, whence camest thou? and whither goest thou? and then followeth her answer, upon which comes in his admonition, or correction.
and a double question, whence camest thou? and whither goest thou? and then follows her answer, upon which comes in his admonition, or correction.
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To begin with the first, And he said unto her.
To begin with the First, And he said unto her.
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Have Angels tongues? Saint Jerome did a little too hard press that place, 1 Cor. 13. Though I speak with the tongues of men and Angels, and would have them men as Angels to have tongues;
Have Angels tongues? Saint Jerome did a little too hard press that place, 1 Cor. 13. Though I speak with the tongues of men and Angels, and would have them men as Angels to have tongues;
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but on the 1 Cor. 13. he seemeth to acknowledg in the Apostles words only an NONLATINALPHABET, a supposition or concession, a Si quae sint Angelorum linguae; but on the 1 Cor. 13. he seems to acknowledge in the Apostles words only an, a supposition or concession, a Si Quae sint Angels linguae;
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if at least Angels have any tongues:
if At least Angels have any tongues:
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some conceive the Apostle to use that phrase by way of excellency, (as if he should have said,) though I were of the most excellent elocution,
Some conceive the Apostle to use that phrase by Way of excellency, (as if he should have said,) though I were of the most excellent elocution,
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and had even an Evangelical expression, and had not Charity, it were nothing;
and had even an Evangelical expression, and had not Charity, it were nothing;
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which well suiteth with a like phrase in the 78. Psam. Man did eat Angels food, speaking of Manna:
which well suiteth with a like phrase in the 78. Psam. Man did eat Angels food, speaking of Manna:
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not that the Angels do feed upon meat, but that Manna was so excellent, that it was fitting for no less then Angels:
not that the Angels do feed upon meat, but that Manna was so excellent, that it was fitting for no less then Angels:
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certain is is that they are Spirits, and spiritual substances, and have no tongues; we might as well give them hands:
certain is is that they Are Spirits, and spiritual substances, and have no tongues; we might as well give them hands:
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because it is said, Psal. 91. He shall give his Angels charge over thee, to keep thee in all thy waies; Because it is said, Psalm 91. He shall give his Angels charge over thee, to keep thee in all thy ways;
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they shall bear thee in their hands: they shall bear thee in their hands:
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or eyes, because it is said, They alwaies behold the face of God, Mat. 18. or knee,
or eyes, Because it is said, They always behold the face of God, Mathew 18. or knee,
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because it is said, Phil. 2. That every knee shall bow, of things in heaven. Well, it will be then asked, how this Angel did speak to Hagar?
Because it is said, Philip 2. That every knee shall bow, of things in heaven. Well, it will be then asked, how this Angel did speak to Hagar?
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And it is answered, in corpore assumpto, in a body assumed, that was framed for him for this negotiation:
And it is answered, in corpore assumpto, in a body assumed, that was framed for him for this negotiation:
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in such bodies assumed Angels did truly and really sit down, and walk, and remove from place to place;
in such bodies assumed Angels did truly and really fit down, and walk, and remove from place to place;
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did truly eat meat set before them, and did truly speak, so that their words were audible and intelligible to those with whom they had to deal;
did truly eat meat Set before them, and did truly speak, so that their words were audible and intelligible to those with whom they had to deal;
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though there be great dispute, de colloquio Angelorum inter se: how one Angel doth communicate his conceptions unto another;
though there be great dispute, de colloquio Angels inter se: how one Angel does communicate his conceptions unto Another;
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yet there is no doubt made of the truth of imparting themselves to men and women in bodies assumed.
yet there is no doubt made of the truth of imparting themselves to men and women in bodies assumed.
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That which may be observed hence, is that which we touched but in one word, the last time; and that is,
That which may be observed hence, is that which we touched but in one word, the last time; and that is,
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The condescention of the Angels to the service of man, for his good. The condescension of the Angels to the service of man, for his good.
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For it is not, by far, so much for the greatest noble-man, to put on the habit of the meanest serving-man; For it is not, by Far, so much for the greatest nobleman, to put on the habit of the Meanest Serving man;
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as for those glorious Spirits (the sons of the morning) to assume an humane body;
as for those glorious Spirits (the Sons of the morning) to assume an humane body;
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and why should we think much to abate of our height, and descend from our altitude,
and why should we think much to abate of our height, and descend from our altitude,
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and be serviceable to others? The wife of Theodosius, (as Nauclerus tells the story) did not think it any disparagment unto her, to go NONLATINALPHABET, into the Hospitals,
and be serviceable to Others? The wife of Theodosius, (as Nauclerus tells the story) did not think it any disparagement unto her, to go, into the Hospitals,
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and there not only to touch the pots, and taste the broths of the diseased,
and there not only to touch the pots, and taste the broths of the diseased,
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but to hold the pots unto them, yea with her own hands to do NONLATINALPHABET, to do all offices of maides and servants:
but to hold the pots unto them, yea with her own hands to do, to do all Offices of maids and Servants:
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and the like might be found in those noble women that Saint Chrysostome mentioneth, Procula, Pentodia, & Sylvania, who thought not much to wash the feet of the Saints;
and the like might be found in those noble women that Saint Chrysostom mentioneth, Procula, Pentodia, & Sylvania, who Thought not much to wash the feet of the Saints;
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and held those feet more honourable, then the heads of the prophane.
and held those feet more honourable, then the Heads of the profane.
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Again, the Angels in assuming bodies, and so speaking and conversing with them, did comply with mens necessity;
Again, the Angels in assuming bodies, and so speaking and conversing with them, did comply with men's necessity;
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for if the people could not look upon Moses, when God put that splendour upon him, till he vailed himself;
for if the people could not look upon Moses, when God put that splendour upon him, till he veiled himself;
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men could endure much less, the glory and splendor of Angels, if they were not cloathed with a body:
men could endure much less, the glory and splendour of Angels, if they were not clothed with a body:
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when they have thus appeared, it hath striken a great terrour into people;
when they have thus appeared, it hath stricken a great terror into people;
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Gideon thought verily, upon the appearing of the Angel unto him, he should dye, Judg. 6. and so thought Manoah the father of Samson: and when the Angel Gabriel cometh to the blessed Virgin, he is fain to begin with fear not, Luk. 1. and so to the shepherds, when the Angel of the Lord appeared unto them; gideon Thought verily, upon the appearing of the Angel unto him, he should die, Judges 6. and so Thought Manoah the father of samson: and when the Angel Gabriel comes to the blessed Virgae, he is fain to begin with Fear not, Luk. 1. and so to the shepherd's, when the Angel of the Lord appeared unto them;
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The glory of the Lord shone round about them; they were sore afraid: The glory of the Lord shone round about them; they were soar afraid:
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and he is fain to say unto them also fear not, Luk. 2. So when the Angels stood by them in the shape of men, in shining garments, they were afraid,
and he is fain to say unto them also Fear not, Luk. 2. So when the Angels stood by them in the shape of men, in shining garments, they were afraid,
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and bowed down their faces to the earth, Luk. 24.5. Now to shut up this point:and bowed down their faces to the earth, Luk. 24.5. Now to shut up this point:
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If the sight of an Angel be too excellens sensibile, too excellent an object, which we say, destruit sensum, that it destroyeth the sence;
If the sighed of an Angel be too excellens sensibile, too excellent an Object, which we say, destruit sensum, that it Destroyeth the sense;
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how unable should we be to behold God! we should be oppressed with his glory.
how unable should we be to behold God! we should be oppressed with his glory.
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When Peter saw that glory of Christ in the transfiguration, he spake he knew not what,
When Peter saw that glory of christ in the transfiguration, he spoke he knew not what,
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and was sore afraid, Mark. 9. Moses his request was, to see Gods glory: he answereth him, that no man can see his face and live;
and was soar afraid, Mark. 9. Moses his request was, to see God's glory: he Answers him, that no man can see his face and live;
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yet he gratifieth him so far, as to see his back-parts, being put into the clift of a rock, and with an hand upon his face. All which intimateth the imperfect sight we have of God in this life;
yet he gratifieth him so Far, as to see his Back parts, being put into the clift of a rock, and with an hand upon his face. All which intimateth the imperfect sighed we have of God in this life;
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and how unable we are to behold his full glory:
and how unable we Are to behold his full glory:
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Oh let this work us to a reverence and fear of this great God, and to stand in awe of him,
O let this work us to a Reverence and Fear of this great God, and to stand in awe of him,
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and not to sin against him;
and not to sin against him;
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for if he be full of glory to those whom he loveth, how fearful shall his presence be,
for if he be full of glory to those whom he loves, how fearful shall his presence be,
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when he cometh in wrath to be revenged of men!
when he comes in wrath to be revenged of men!
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no wonder though they then desire the hils to fall upon them, and the mountains to cover them from his sight.
no wonder though they then desire the hills to fallen upon them, and the Mountains to cover them from his sighed.
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But to come to the compellation: First, he calleth her by her name, and then he mentions her condition;
But to come to the compellation: First, he calls her by her name, and then he mentions her condition;
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he knew her name, and he knew her state. Great is the knowledg of Angels. What by their sublime reasons, and experience.
he knew her name, and he knew her state. Great is the knowledge of Angels. What by their sublime Reasons, and experience.
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Secondly, what by their own observation. And thirdly, what by Gods revelation unto them. The schoolmen, from Saint Augustine, ascribe to them a twofold knowledg:
Secondly, what by their own observation. And Thirdly, what by God's Revelation unto them. The Schoolmen, from Saint Augustine, ascribe to them a twofold knowledge:
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Matutinam & vespertinam, the morning and their evening knowledg (the one farr exceeding the other,) they dispute subtilly of their knowledg of all individual things; of the mysteries of Grace;Matutinam & vespertinam, the morning and their evening knowledge (the one Far exceeding the other,) they dispute subtly of their knowledge of all Individu things; of the Mysteres of Grace;
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which the Apostle saith, they desire to look into: of the several actions of men, and things that fall out in the world;
which the Apostle Says, they desire to look into: of the several actions of men, and things that fallen out in the world;
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I dare not follow them in their way, neither would it be to your edification to acquaint you with their niceties;
I Dare not follow them in their Way, neither would it be to your edification to acquaint you with their niceties;
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let it suffice us, that the Angels are of great knowledg;
let it suffice us, that the Angels Are of great knowledge;
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the Philosophers could call them Intelligences; they are NONLATINALPHABET, that is, scientes, creatures of knowledg and Dionysius saith, they have, Deiformem cognitionem, a knowledg that though it come short of Gods knowledg,
the Philosophers could call them Intelligences; they Are, that is, Knowing, creatures of knowledge and Dionysius Says, they have, Deiformem cognitionem, a knowledge that though it come short of God's knowledge,
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yet it cometh neerer by farr unto it then the knowledg that men have, though they be never so understanding.
yet it comes nearer by Far unto it then the knowledge that men have, though they be never so understanding.
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The woman of Tekoah saith to David, 2 Sam. 14. My Lord the king is wise, according to the wisdom of an Angel of God, to know all things that are in the earth. The woman of Tekoah Says to David, 2 Sam. 14. My Lord the King is wise, according to the Wisdom of an Angel of God, to know all things that Are in the earth.
dt n1 pp-f np1 vvz p-acp np1, crd np1 crd po11 n1 dt n1 vbz j, vvg p-acp dt n1 pp-f dt n1 pp-f np1, pc-acp vvi d n2 cst vbr p-acp dt n1.
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The Angel of the Lord that appeared to Moses, calleth him by his name;
The Angel of the Lord that appeared to Moses, calls him by his name;
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Exod. 3. and so doth that Angel that was sent to Daniel, call him by his name;Exod 3. and so does that Angel that was sent to daniel, call him by his name;
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and so doth that Angel that came to the blessed Virgin, Luk. 1. so doth another Angel call Cornelius by his name, Act. 10. and he tels him of the house of Simon the Tanner at Joppa, where Peter lodged. And that Angels know,
and so does that Angel that Come to the blessed Virgae, Luk. 1. so does Another Angel call Cornelius by his name, Act. 10. and he tells him of the house of Simon the Tanner At Joppa, where Peter lodged. And that Angels know,
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and observe the actions of men, is plain by that which the Apostle hath, 1 Cor. 11. where he wisheth women to carry themselves orderly in the congregation, because of the Angels.
and observe the actions of men, is plain by that which the Apostle hath, 1 Cor. 11. where he wishes women to carry themselves orderly in the congregation, Because of the Angels.
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The Use I will make of this, is only thus much;
The Use I will make of this, is only thus much;
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that if the knowledg of Angels be so great, how great is the knowledg of God! He knows the names,
that if the knowledge of Angels be so great, how great is the knowledge of God! He knows the names,
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and conditions, and actions of all men, He calleth the starrs by their names;
and conditions, and actions of all men, He calls the Stars by their names;
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he knoweth all men, Universos ac si singulos, all men as well as any one singular man;
he Knoweth all men, Universos ac si singulos, all men as well as any one singular man;
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yea he knoweth more then any Angel can do;
yea he Knoweth more then any Angel can do;
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not only our down-sitting, and uprising, but our thoughts, and those NONLATINALPHABET, long before they be minted,
not only our downsit, and uprising, but our thoughts, and those, long before they be minted,
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as David saith, Psal. 139. and so, Deut. 31.21. I know their thoughts even now (saith God) what he will do, before I bring him into the land which I sware.
as David Says, Psalm 139. and so, Deuteronomy 31.21. I know their thoughts even now (Says God) what he will do, before I bring him into the land which I sware.
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And if Angels or Men may come to know the thoughts of men, yet there is a broad difference between Gods knowledge and theirs: For,
And if Angels or Men may come to know the thoughts of men, yet there is a broad difference between God's knowledge and theirs: For,
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First, he knoweth them of himself; they, by revelation from him: So Samuel could tell Saul all that was in his heart:
First, he Knoweth them of himself; they, by Revelation from him: So Samuel could tell Saul all that was in his heart:
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And Elisha could tell Gehazi what was in his hypocritical heart, 2 Kings 5. And Saint Peter could discover the hypocrisie of Ananias and Sapphira, Acts 5. And there were those, in the Primitive Church, that had the spirit of discerning, 1 Cor. 12.9. And Elisha could tell Gehazi what was in his hypocritical heart, 2 Kings 5. And Saint Peter could discover the hypocrisy of Ananias and Sapphira, Acts 5. And there were those, in the Primitive Church, that had the Spirit of discerning, 1 Cor. 12.9.
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But that phrase of the spirit of discerning, sheweth, that they discerned not mens hearts, of themselves;
But that phrase of the Spirit of discerning, shows, that they discerned not men's hearts, of themselves;
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but by the special work of Gods Spirit:
but by the special work of God's Spirit:
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so that if they had not plowed with Gods heifer, they had not known the riddle. But now, God knoweth the retired thoughts of men, of himself.
so that if they had not plowed with God's heifer, they had not known the riddle. But now, God Knoweth the retired thoughts of men, of himself.
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Secondly, God onely knows the hearts of men certainly; others, onely conjecturally. Counsel in the heart of a man, (saith Solomon) is lik deep water:
Secondly, God only knows the hearts of men Certainly; Others, only conjecturally. Counsel in the heart of a man, (Says Solomon) is like deep water:
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but a man of understanding will draw it out. but a man of understanding will draw it out.
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Natural wisdom and sagacity, is like a bucket let down into a Well, to bring up the water of it.
Natural Wisdom and sagacity, is like a bucket let down into a Well, to bring up the water of it.
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But this is but ghessing, in comparison of Gods knowledge, which is certain and exact.
But this is but guessing, in comparison of God's knowledge, which is certain and exact.
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And should not this now teach us to beware of Hypocrisie? of having NONLATINALPHABET, as the Hebrew phrase is;
And should not this now teach us to beware of Hypocrisy? of having, as the Hebrew phrase is;
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of being NONLATINALPHABET, (as Saint James calleth it,) being double-minded, of halting before God? NONLATINALPHABET, Heb. 4. All things are naked, and dissected, and anatomized in his presence. Though we may impose upon credulous men: ( Absalon may blinde his fathers eyes, with pretending the paying of his vows in Hebron;
of being, (as Saint James calls it,) being double-minded, of halting before God?, Hebrew 4. All things Are naked, and dissected, and anatomized in his presence. Though we may impose upon credulous men: (Absalom may blind his Father's eyes, with pretending the paying of his vows in Hebron;
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and the people may be conceited well of Jezebel, when she proclaims a fast; and Jehu may make Jonadab believe, that he is full of zeal for the Lord of hosts;
and the people may be conceited well of Jezebel, when she proclaims a fast; and Jehu may make Jonadab believe, that he is full of zeal for the Lord of hosts;
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and the wise-men may think, that Herod doth truely intend to worship Christ:) Yet God knoweth what a treason Absalon is plotting;
and the Wise men may think, that Herod does truly intend to worship christ:) Yet God Knoweth what a treason Absalom is plotting;
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what a murder Jezebel is contriving; that Jehu's heart is not upright; and that Herod intends not servire, but savire; to worry, and not to worship him.
what a murder Jezebel is contriving; that Jehu's heart is not upright; and that Herod intends not Serve, but savire; to worry, and not to worship him.
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He cannot be deceived with a NONLATINALPHABET, a form of godliness: hypocrisie he hates as hell: hypocrites shal have the lowest place, and the hotest therein:
He cannot be deceived with a, a from of godliness: hypocrisy he hates as hell: Hypocrites shall have the lowest place, and the hottest therein:
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the wicked servant shal have his portion with hypocrites. If we be sincere, God will bear with many imperfections,
the wicked servant shall have his portion with Hypocrites. If we be sincere, God will bear with many imperfections,
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as we see in Asa: but if we be hollow, though we make never so fair a shew, (like painted sepulchres) God sees our rottenness within.
as we see in Asa: but if we be hollow, though we make never so fair a show, (like painted sepulchres) God sees our rottenness within.
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We are not hid from our own consciences; they can challenge us for our hypocritical dealing:
We Are not hid from our own Consciences; they can challenge us for our hypocritical dealing:
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and if our consciences condemn us, God will, much more; and he will twice hate us:
and if our Consciences condemn us, God will, much more; and he will twice hate us:
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for, Dissembled Holiness is Double Iniquity. In the second place;
for, Dissembled Holiness is Double Iniquity. In the second place;
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he calleth her Sarahs maid. He calls her not (as Masculus well observes) Abrahams wife, but Sarahs maid. Herein is couched a secret reproof of her fault:
he calls her Sarahs maid. He calls her not (as Masculus well observes) Abrahams wife, but Sarahs maid. Herein is couched a secret reproof of her fault:
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It should seem, she had presumed upon that relation she had to Abraham, being his wife;
It should seem, she had presumed upon that Relation she had to Abraham, being his wife;
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and had forgotten her condition of a servant, and therefore hath carried her self insolently and malepertly towards her mistress:
and had forgotten her condition of a servant, and Therefore hath carried her self insolently and malepertly towards her mistress:
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And when for that her mistress had corrected her, her stomack riseth against it, and she scorneth to be used as a servant, now she is a wife:
And when for that her mistress had corrected her, her stomach Riseth against it, and she scorneth to be used as a servant, now she is a wife:
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But we see, when the Angel reckons with her, he stiles her by the title of Sarahs maid.
But we see, when the Angel reckons with her, he stile her by the title of Sarahs maid.
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Whatsoever conceit people have of themselves, and their actions; God censureth them as they are, and judgeth them with righteous judgement. Whatsoever conceit people have of themselves, and their actions; God censureth them as they Are, and Judgeth them with righteous judgement.
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The sons of Jacob thought they did well, in revenging the dishonour done to their family by the Sichemites, in the deflowring of their sist•• but the Spirit of God, in the mouth of Jacob, calls it,
The Sons of Jacob Thought they did well, in revenging the dishonour done to their family by the Sichemites, in the deflowering of their sist•• but the Spirit of God, in the Mouth of Jacob, calls it,
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as it was indeed, cruelty, and cursed rage; and telleth them, they had dishonoured Religion, and made him and his family noisome to the inhabitants of the land.
as it was indeed, cruelty, and cursed rage; and Telleth them, they had dishonoured Religion, and made him and his family noisome to the inhabitants of the land.
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Saul had a conceit, he should have thanks from God, for sparing some of the Amalekites goods, to offer a sacrifice unto the Lord: Saul had a conceit, he should have thanks from God, for sparing Some of the Amalekites goods, to offer a sacrifice unto the Lord:
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but Samuel, from the Lord, stiled his fact, as it deserved, disobedience and rebellion; and maketh it as bad as the sin of with craft.
but Samuel, from the Lord, styled his fact, as it deserved, disobedience and rebellion; and makes it as bad as the since of with craft.
p-acp np1, p-acp dt n1, vvd po31 n1, c-acp pn31 vvd, n1 cc n1; cc vvz pn31 p-acp j p-acp dt n1 pp-f p-acp n1.
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Jonah thought he had reason for his passion, when God spared Nineveh: but the Lord tells him, He did not well to be angry, (Jonahs words spoke not that which was right;) it was his distemper, that he should cavil at Gods work:Jonah Thought he had reason for his passion, when God spared Nineveh: but the Lord tells him, He did not well to be angry, (Jonahs words spoke not that which was right;) it was his distemper, that he should cavil At God's work:
np1 vvd pns31 vhd n1 p-acp po31 n1, c-crq np1 vvd np1: p-acp dt n1 vvz pno31, pns31 vdd xx av pc-acp vbi j, (np1 n2 vvd xx d r-crq vbds j-jn;) pn31 vbds po31 n1, cst pns31 vmd vvi p-acp ng1 n1:
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and he convinceth him of it by Reason:
and he Convinces him of it by Reason:
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for, if he would have had his gourd spared, how much more should that populous city be preserved? Peter thought he spake like a loyal servant,
for, if he would have had his gourd spared, how much more should that populous City be preserved? Peter Thought he spoke like a loyal servant,
c-acp, cs pns31 vmd vhi vhn po31 n1 vvd, c-crq d dc vmd d j n1 vbb vvn? np1 vvd pns31 vvd av-j dt j n1,
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when he disswaded his master from his passion: but Christ censures it, and discovereth Satan in him.
when he dissuaded his master from his passion: but christ censures it, and Discovereth Satan in him.
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The Pharisees were conceited of their own wisdom:
The Pharisees were conceited of their own Wisdom:
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but our Lord calleth them foolish and blinde, Matth. 23. James and John did think they did well,
but our Lord calls them foolish and blind, Matthew 23. James and John did think they did well,
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when they called for fire from heaven upon those unhospitable Samaritans:
when they called for fire from heaven upon those unhospitable Samaritans:
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but Christ censureth it in them, and tells them, They did not know what spirit they were of.
but christ censureth it in them, and tells them, They did not know what Spirit they were of.
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And when Saul thought he ought to do many things against the Name of Jesus of Nazareth;
And when Saul Thought he ought to do many things against the Name of jesus of Nazareth;
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then that same Jesus from heaven telleth him, that his zeal was persecution of him, in his members.
then that same jesus from heaven Telleth him, that his zeal was persecution of him, in his members.
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The heart of man is NONLATINALPHABET, deceitful above all things; and such a guile is in it, that it is apt to think it doth well,
The heart of man is, deceitful above all things; and such a guile is in it, that it is apt to think it does well,
dt n1 pp-f n1 vbz, j p-acp d n2; cc d dt n1 vbz p-acp pn31, cst pn31 vbz j pc-acp vvi pn31 vdz av,
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and deserveth commendation, when it is worthy of reproof. We are apt to call that Magnanimity, which is Hastiness and Insolency;
and deserveth commendation, when it is worthy of reproof. We Are apt to call that Magnanimity, which is Hastiness and Insolency;
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that Studium scientiae, a desire of Knowledge, which, Saint Augustine saith, is a sinful Curiosity: we think that to be Liberality, which is Riot and Prodigality:
that Studium scientiae, a desire of Knowledge, which, Saint Augustine Says, is a sinful Curiosity: we think that to be Liberality, which is Riot and Prodigality:
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we think that onely to be Neatness and Cleanliness, which is Pride; and that a lawful Policie, which is a devilish Matchiavilianism;
we think that only to be Neatness and Cleanliness, which is Pride; and that a lawful Policy, which is a devilish Matchiavilianism;
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that to be Fortitude, which is Fool-hardiness and Rashness; that to be Thriftiness, which is base Niggardliness, and sordid Covetousness;
that to be Fortitude, which is Foolhardiness and Rashness; that to be Thriftiness, which is base Niggardliness, and sordid Covetousness;
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that to be Good fellowship, which is Excess and Riot; that to be Zeal, which is a fiery;
that to be Good fellowship, which is Excess and Riot; that to be Zeal, which is a fiery;
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furious, indiscreet Impetuousness and Vehemency, that, in stead of hearing the house, is apt to burn it:
furious, indiscreet Impetuousness and Vehemency, that, in stead of hearing the house, is apt to burn it:
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those practices of some, that seem to express nothing but Humility, the Apostle stileth Will-worship, Coloss. 2. and those doctrines that seemed to rellish of nothing but Mortification, the Apostle calleth the Doctrine of devils, 1 Tim. 4. Now then for the Use:
those practices of Some, that seem to express nothing but Humility, the Apostle styleth Will-worship, Coloss. 2. and those doctrines that seemed to relish of nothing but Mortification, the Apostle calls the Doctrine of Devils, 1 Tim. 4. Now then for the Use:
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This being the guile of our own hearts, and Satan complying with it, who can transform himself into an angel of light, and set a fair gloss upon naughty wares; This being the guile of our own hearts, and Satan complying with it, who can transform himself into an angel of Light, and Set a fair gloss upon naughty wares;
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we must not relie upon our own judgement, but bring things to the Beam of the Sanctuary, and there weigh them.
we must not rely upon our own judgement, but bring things to the Beam of the Sanctuary, and there weigh them.
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The Word of God ever giveth right judgement: God seeth not as man seeth, nor judgeth as man judgeth:
The Word of God ever gives right judgement: God sees not as man sees, nor Judgeth as man Judgeth:
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and he is onely approved, whom God commendeth, (saith the Apostle, 2 Cor. 10.) and he is only approved, whom God commends, (Says the Apostle, 2 Cor. 10.)
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Secondly, it may be fit for those that have power of reproof of others, when they see them lifted up above that which is meet, to abate the tumour, by remembring them of their condition.
Secondly, it may be fit for those that have power of reproof of Others, when they see them lifted up above that which is meet, to abate the tumour, by remembering them of their condition.
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He calleth her here, Sarahs maid; so she had been, nay so she was still,
He calls her Here, Sarahs maid; so she had been, nay so she was still,
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for all she was Abrahams wife. Is a Childe saucie with the Parents? He must be told, that he is a childe, and must keep his distance.
for all she was Abrahams wife. Is a Child saucy with the Parents? He must be told, that he is a child, and must keep his distance.
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Is a Servant insolent? He must be minded; what it is to be a servant.
Is a Servant insolent? He must be minded; what it is to be a servant.
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Samuel telleth Saul what he was in his beginning, and how God raised him; yea, and for the present, he was but tenant at will;Samuel Telleth Saul what he was in his beginning, and how God raised him; yea, and for the present, he was but tenant At will;
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God could turn him out, not onely his government, but his life.
God could turn him out, not only his government, but his life.
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And, Psal. 82. lest Princes themselves should be puffed up with that, I have said ye are gods;
And, Psalm 82. lest Princes themselves should be puffed up with that, I have said you Are God's;
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he mindeth them they are but men, and shall die like men. Saint Bernard was afraid that Eugenius should be puffed up with his high dignity,
he minds them they Are but men, and shall die like men. Saint Bernard was afraid that Eugenius should be puffed up with his high dignity,
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and therefore he mindeth him, that, in his height, he was Villicus, & non Dominus; but a Steward, not the Lord of the house;
and Therefore he minds him, that, in his height, he was Villicus, & non Dominus; but a Steward, not the Lord of the house;
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and therefore must not carry himself as a lord over Gods heritage, as Saint Peter saith:
and Therefore must not carry himself as a lord over God's heritage, as Saint Peter Says:
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yea, he must ever be subject to the higher powers: for, Qui conatur excipere, conatur decipere;
yea, he must ever be Subject to the higher Powers: for, Qui conatur excipere, conatur decipere;
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he that endeavoureth to exempt, endeavoureth to deceive.
he that endeavoureth to exempt, endeavoureth to deceive.
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And thus he would ballast him, that, like a tottering vessel, he should not be overset.
And thus he would ballast him, that, like a tottering vessel, he should not be overset.
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Yea, when we see in men a spiritual pride, in regard of inward endowments, we are to minde them of their natural corruption:
Yea, when we see in men a spiritual pride, in regard of inward endowments, we Are to mind them of their natural corruption:
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that Jebusite that will still dwell within them, they are flesh, as well as Spirit; and, by means of that,
that Jebusite that will still dwell within them, they Are Flesh, as well as Spirit; and, by means of that,
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if they have laudem, they have Iahem; their defects as well as their deserts; and their best actions are imperfect;
if they have Laudem, they have Iahem; their defects as well as their deserts; and their best actions Are imperfect;
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and if the Lord should be extreme to mark what is done amiss, they were never able to abide it. And again, to tell them, that,
and if the Lord should be extreme to mark what is done amiss, they were never able to abide it. And again, to tell them, that,
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if they conceit too highly of themselves, they are blinde, and poor, and naked, as Christ told the Church of Laodicea: yea, that God is better pleased humilitate in malis, quàm superbia in bonis;
if they conceit too highly of themselves, they Are blind, and poor, and naked, as christ told the Church of Laodicea: yea, that God is better pleased humilitate in malis, quàm superbia in bonis;
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with humility in evil, then with pride in goodness: that he likes better a poor, then a proud spirit;
with humility in evil, then with pride in Goodness: that he likes better a poor, then a proud Spirit;
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an humble Publican, then a boasting Pharisee. Thus the pot must be cooled, when it is ready to run over;
an humble Publican, then a boasting Pharisee. Thus the pot must be cooled, when it is ready to run over;
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and thus must people be told of their defects, when they will vaunt of their perfections. Yet further:
and thus must people be told of their defects, when they will vaunt of their perfections. Yet further:
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There being a reproof couched in these words, as you have heard, and so you will finde in the words following:
There being a reproof couched in these words, as you have herd, and so you will find in the words following:
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yet we may see, in this milde compellation, it is a Pill wrapt up in Sugar:
yet we may see, in this mild compellation, it is a Pill wrapped up in Sugar:
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The Angel doth not take her up in bitter terms;
The Angel does not take her up in bitter terms;
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Now, you Run-away, what do you here? your proud spirit must needs rise up against your mistress, that had done you so much favour:
Now, you Runaway, what do you Here? your proud Spirit must needs rise up against your mistress, that had done you so much favour:
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and when she did chastise you for despising of her, you must take you to your heels. None of this;
and when she did chastise you for despising of her, you must take you to your heels. None of this;
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but onely, Hagar, Sarahs maid. Certainly, he had respect to that affliction she was now under;
but only, Hagar, Sarahs maid. Certainly, he had respect to that affliction she was now under;
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desolate, and destitute of all worldly comfort; and therefore he would not be rigid towards her.
desolate, and destitute of all worldly Comfort; and Therefore he would not be rigid towards her.
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Besides, it may be she had in part recollected her self, and did repent of her foolish carriage,
Beside, it may be she had in part recollected her self, and did Repent of her foolish carriage,
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and therefore he beareth the more gentle hand over her. And this is a good example to those that will reprove:
and Therefore he bears the more gentle hand over her. And this is a good Exampl to those that will reprove:
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That when people are under some pressure, and that they are become, in some measure, sensible of their fault; That when people Are under Some pressure, and that they Are become, in Some measure, sensible of their fault;
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they should not be too rigorously handled. So did Moses, oftentimes, by the Israelites: and so did Samuel by the people:they should not be too rigorously handled. So did Moses, oftentimes, by the Israelites: and so did Samuel by the people:
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and so did the Prophet by Jehoshaphat: and so did Peter by those he preached unto.
and so did the Prophet by Jehoshaphat: and so did Peter by those he preached unto.
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It is true, that people are to be told of their sin, and not to be spared for the affliction that is upon them;
It is true, that people Are to be told of their since, and not to be spared for the affliction that is upon them;
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nay, that is the fittest time to use reproof;
nay, that is the Fittest time to use reproof;
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and if they have some sense of their fault, yet they are to be reproved, that they may be brought to a greater measure of humiliation:
and if they have Some sense of their fault, yet they Are to be reproved, that they may be brought to a greater measure of humiliation:
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but yet it must be done in love;
but yet it must be done in love;
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a man must NONLATINALPHABET, set in joynt the part that is dislocated, with an easie hand, without bitterness,
a man must, Set in joint the part that is dislocated, with an easy hand, without bitterness,
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and foul terms, in the spirit of meekness; that they may see, their shame is not intended, but their amendment.
and foul terms, in the Spirit of meekness; that they may see, their shame is not intended, but their amendment.
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Nihil tam spiritualem medicum probat, quàm alieni morbi tractatio, (saith Saint Augustine; ) Nothing so proves a man a spiritual physitian, Nihil tam spiritualem Physician's Probat, quàm Alieni Morbi tractatio, (Says Faint Augustine;) Nothing so Proves a man a spiritual Physician,
fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, (vvz j np1;) pix av vvz dt n1 dt j n1,
(18) sermon (DIV1)
575
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2894
as the gentle curing of anothers maladie.
as the gentle curing of another's malady.
c-acp dt j n-vvg pp-f j-jn n1.
(18) sermon (DIV1)
575
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2895
If a man be not his arts-master, he may prove corrosor, in stead of correptor, a consumer, in lieu of a chastiser;
If a man be not his arts-master, he may prove corrosor, in stead of correptor, a consumer, in lieu of a chastiser;
cs dt n1 vbb xx po31 n1, pns31 vmb vvi n1, p-acp n1 pp-f n1, dt n1, p-acp n1 pp-f dt n1;
(18) sermon (DIV1)
575
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2896
and he may make a new wound, in stead of healing the old; or else make the old worse.
and he may make a new wound, in stead of healing the old; or Else make the old Worse.
cc pns31 vmb vvi dt j n1, p-acp n1 pp-f vvg dt j; cc av vvb dt j av-jc.
(18) sermon (DIV1)
575
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2897
And for the Use of it:
And for the Use of it:
cc p-acp dt n1 pp-f pn31:
(18) sermon (DIV1)
576
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2898
Too many such there be in the world, who (having no pity of the afflictions that people lie under, Too many such there be in the world, who (having no pity of the afflictions that people lie under,
av d d a-acp vbi p-acp dt n1, r-crq (vhg dx n1 pp-f dt n2 cst n1 vvi p-acp,
(18) sermon (DIV1)
577
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2899
nor yet of that sense that they have of their fault,) flie out in such terms, even Shimei 's language:
nor yet of that sense that they have of their fault,) fly out in such terms, even Shimei is language:
ccx av pp-f d n1 cst pns32 vhb pp-f po32 n1,) vvb av p-acp d n2, av np1 vbz n1:
(18) sermon (DIV1)
577
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2900
Thou murderer, Thou man of blood, Thou son of Belial: Thou murderer, Thou man of blood, Thou son of Belial:
pns21 n1, pns21 n1 pp-f n1, pns21 n1 pp-f np1:
(18) sermon (DIV1)
577
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2901
They are so sharp, that they set the soul further off from God, that they should draw neerer to him;
They Are so sharp, that they Set the soul further off from God, that they should draw nearer to him;
pns32 vbr av j, cst pns32 vvd dt n1 av-jc a-acp p-acp np1, cst pns32 vmd vvi av-jc p-acp pno31;
(18) sermon (DIV1)
577
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2902
It was the gross fault of Jobs friends, that they had no regard to the heavie load that was upon him,
It was the gross fault of Jobs Friends, that they had no regard to the heavy load that was upon him,
pn31 vbds dt j n1 pp-f n2 n2, cst pns32 vhd dx n1 p-acp dt j n1 cst vbds p-acp pno31,
(18) sermon (DIV1)
577
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2903
nor yet to the acknowledgement of his righteous dealing;
nor yet to the acknowledgement of his righteous dealing;
ccx av p-acp dt n1 pp-f po31 j n-vvg;
(18) sermon (DIV1)
577
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2904
but rated him, as one that had been an hypocrite all his days, and that he was justly made exemplary.
but rated him, as one that had been an hypocrite all his days, and that he was justly made exemplary.
cc-acp vvd pno31, c-acp pi cst vhd vbn dt n1 d po31 n2, cc cst pns31 vbds av-j vvn j.
(18) sermon (DIV1)
577
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2905
We must not do as the sons of Jacob did by the Sichemites, fall upon them when they are sore, and slay them right out;
We must not do as the Sons of Jacob did by the Sichemites, fallen upon them when they Are soar, and slay them right out;
pns12 vmb xx vdi c-acp dt n2 pp-f np1 vdd p-acp dt np2, vvb p-acp pno32 c-crq pns32 vbr av-j, cc vvi pno32 av-jn av;
(18) sermon (DIV1)
577
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2906
but, like the good Samaritan, they must (finding the man wounded) pour in wine and oil, and help to cure him.
but, like the good Samaritan, they must (finding the man wounded) pour in wine and oil, and help to cure him.
cc-acp, av-j dt j np1, pns32 vmb (vvg dt n1 vvn) vvb p-acp n1 cc n1, cc vvb pc-acp vvi pno31.
(18) sermon (DIV1)
577
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2907
Certainly, the severest Reprehension must be ministred in love and affection. But to come to the Questions, which are two:
Certainly, the Severest Reprehension must be ministered in love and affection. But to come to the Questions, which Are two:
av-j, dt js n1 vmb vbi vvn p-acp n1 cc n1. p-acp pc-acp vvi p-acp dt n2, r-crq vbr crd:
(18) sermon (DIV1)
577
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2908
Whence comest thou? Whither goest thou? But first, we must know, that the Angel moveth not the one or the other, as being ignorant of either: Whence Comest thou? Whither goest thou? But First, we must know, that the Angel moves not the one or the other, as being ignorant of either:
q-crq vv2 pns21? q-crq vv2 pns21? p-acp ord, pns12 vmb vvi, cst dt n1 vvz xx dt crd cc dt n-jn, c-acp vbg j pp-f d:
(18) sermon (DIV1)
578
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2909
Non ignorando quarit, sed ut responsionem eliciat; to draw from her an ingenuous answer and confession.Non ignorando quarit, sed ut responsionem eliciat; to draw from her an ingenuous answer and Confessi.
fw-fr n1 n1, fw-la fw-la fw-la n1; pc-acp vvi p-acp pno31 dt j n1 cc n1.
(18) sermon (DIV1)
579
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2910
And this course hath been often used.
And this course hath been often used.
cc d n1 vhz vbn av vvn.
(18) sermon (DIV1)
579
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2911
God himself saith to Adam, Where art thou? It is not so much interrogatio, as increpatio; not so much an interrogation,
God himself Says to Adam, Where art thou? It is not so much Interrogatio, as increpatio; not so much an interrogation,
np1 px31 vvz p-acp np1, q-crq vb2r pns21? pn31 vbz xx av d fw-la, p-acp fw-la; xx av av-d dt n1,
(18) sermon (DIV1)
579
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2912
as an objurgation, (saith Saint Ambrose; ) a reproof of him:
as an objurgation, (Says Faint Ambrose;) a reproof of him:
c-acp dt n1, (vvz j np1;) dt n1 pp-f pno31:
(18) sermon (DIV1)
579
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2913
He seemeth to be ignorant, that he may bring him to an acknowledgement of his sin.
He seems to be ignorant, that he may bring him to an acknowledgement of his since.
pns31 vvz pc-acp vbi j, cst pns31 vmb vvi pno31 p-acp dt n1 pp-f po31 n1.
(18) sermon (DIV1)
579
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2914
Where art thou, was not so much (saith that Father) In quo loco? in what place? as In quo statu? in what condition:Where art thou, was not so much (Says that Father) In quo loco? in what place? as In quo Statu? in what condition:
c-crq vb2r pns21, vbds xx av av-d (vvz d n1) p-acp fw-la fw-la? p-acp r-crq n1? p-acp p-acp fw-la fw-la? p-acp r-crq n1:
(18) sermon (DIV1)
579
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2915
Quo te perduxerunt peccata? whither have thy sins led thee? Quod Deus fugis, quem ante querebas; Quo te perduxerunt Peccata? whither have thy Sins led thee? Quod Deus fugis, Whom ante querebas;
fw-la fw-la fw-la n1? q-crq vhb po21 n2 vvd pno21? fw-la fw-la fw-la, fw-la fw-la fw-la;
(18) sermon (DIV1)
579
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2916
that now thou fleest God, whom thou didst seek before.
that now thou fleest God, whom thou didst seek before.
cst av pns21 vv2 np1, ro-crq pns21 vdd2 vvi a-acp.
(18) sermon (DIV1)
579
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2917
And so he dealt with Cain; he asketh him, Where is Abel thy brother? Ignorantiam simulat, ut confessionem ut geat, (saith the Father;) he dissembleth his knowledge, that he might bring him to confession.
And so he dealt with Cain; he asks him, Where is Abel thy brother? Ignorantiam simulat, ut confessionem ut geat, (Says the Father;) he dissembleth his knowledge, that he might bring him to Confessi.
cc av pns31 vvd p-acp np1; pns31 vvz pno31, q-crq vbz np1 po21 n1? fw-la fw-la, fw-la fw-la fw-la vvb, (vvz dt n1;) pns31 vvz po31 n1, cst pns31 vmd vvi pno31 p-acp n1.
(18) sermon (DIV1)
579
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2918
So Elisha questioneth Gehazi, Whence he came: not but that he knew where he had been, and what he had done;
So Elisha questioneth Gehazi, Whence he Come: not but that he knew where he had been, and what he had done;
np1 np1 vvz np1, c-crq pns31 vvd: xx p-acp cst pns31 vvd c-crq pns31 vhd vbn, cc r-crq pns31 vhd vdn;
(18) sermon (DIV1)
579
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2919
but he would have had from him an acknowledgement of his fact, and the foulness of it, 2 Kings 5. So Peter questions with Ananias and Sapphira, whether they sold the land for so much:
but he would have had from him an acknowledgement of his fact, and the foulness of it, 2 Kings 5. So Peter questions with Ananias and Sapphira, whither they sold the land for so much:
cc-acp pns31 vmd vhi vhn p-acp pno31 dt n1 pp-f po31 n1, cc dt n1 pp-f pn31, crd n2 crd av np1 n2 p-acp np1 cc np1, cs pns32 vvd dt n1 c-acp av av-d:
(18) sermon (DIV1)
579
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2920
not that he knew it not, but that he would have it from their own mouth, that they had done it,
not that he knew it not, but that he would have it from their own Mouth, that they had done it,
xx cst pns31 vvd pn31 xx, cc-acp cst pns31 vmd vhi pn31 p-acp po32 d n1, cst pns32 vhd vdn pn31,
(18) sermon (DIV1)
579
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2921
and offended in doing of it, and so their acknowledgement might have prevented their punishment. The Use that I will make of it, is but this:
and offended in doing of it, and so their acknowledgement might have prevented their punishment. The Use that I will make of it, is but this:
cc vvn p-acp vdg pp-f pn31, cc av po32 n1 vmd vhi vvn po32 n1. dt n1 cst pns11 vmb vvi pp-f pn31, vbz p-acp d:
(18) sermon (DIV1)
579
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2922
That seeing God knoweth perfectly what we have done, we should be free and full in the confession of our faults;
That seeing God Knoweth perfectly what we have done, we should be free and full in the Confessi of our Faults;
cst vvg np1 vvz av-j r-crq pns12 vhb vdn, pns12 vmd vbi j cc j p-acp dt n1 pp-f po12 n2;
(18) sermon (DIV1)
581
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2923
for hereby we acknowledge God to be omniscient.
for hereby we acknowledge God to be omniscient.
c-acp av pns12 vvb np1 pc-acp vbi j.
(18) sermon (DIV1)
581
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2924
And therefore, when Joshua would have Achan confess fully, he saith unto him, Josh. 7. My son's give glory unto God;
And Therefore, when joshua would have achan confess Fully, he Says unto him, Josh. 7. My son's give glory unto God;
cc av, c-crq np1 vmd vhi np1 vvb av-j, pns31 vvz p-acp pno31, np1 crd po11 ng1 vvb n1 p-acp np1;
(18) sermon (DIV1)
581
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2925
and namely, the glory of his omniscience: Thou seest already, that the depth of his knowledge;
and namely, the glory of his omniscience: Thou See already, that the depth of his knowledge;
cc av, dt n1 pp-f po31 n1: pns21 vv2 av, cst dt n1 pp-f po31 n1;
(18) sermon (DIV1)
581
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2926
is greater then the depth of thy deceitful heart; confess thy sin therefore unto God, even the whole circumstance of the matter.
is greater then the depth of thy deceitful heart; confess thy since Therefore unto God, even the Whole circumstance of the matter.
vbz jc cs dt n1 pp-f po21 j n1; vvb po21 n1 av p-acp np1, av dt j-jn n1 pp-f dt n1.
(18) sermon (DIV1)
581
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2927
A malefactor would not conceal any thing from the Judge, if he were certain the Judge knew all.
A Malefactor would not conceal any thing from the Judge, if he were certain the Judge knew all.
dt n1 vmd xx vvi d n1 p-acp dt n1, cs pns31 vbdr j dt n1 vvd d.
(18) sermon (DIV1)
581
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2. Hereby a man sheweth his dislike of his own evil, and that he favours it not,
2. Hereby a man shows his dislike of his own evil, and that he favours it not,
crd av dt n1 vvz po31 n1 pp-f po31 d j-jn, cc cst pns31 vvz pn31 xx,
(18) sermon (DIV1)
582
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2929
while he doth not conceal it, but reveal and discover it fully. 3. Hereby a man disposeth himself to the pardon and remission of his fault:
while he does not conceal it, but reveal and discover it Fully. 3. Hereby a man Disposeth himself to the pardon and remission of his fault:
cs pns31 vdz xx vvi pn31, cc-acp vvb cc vvi pn31 av-j. crd av dt n1 vvz px31 p-acp dt n1 cc n1 pp-f po31 n1:
(18) sermon (DIV1)
582
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2930
for, if we confess, it is just with God to forgive our sins, and to cleanse us from all unrighteousness, 1 Joh. 1. But on the other side, Solomon saith, Prov. 28.13. He that covereth his sin, shall not prosper.
for, if we confess, it is just with God to forgive our Sins, and to cleanse us from all unrighteousness, 1 John 1. But on the other side, Solomon Says, Curae 28.13. He that Covereth his since, shall not prosper.
c-acp, cs pns12 vvb, pn31 vbz j p-acp np1 pc-acp vvi po12 n2, cc pc-acp vvi pno12 p-acp d n1, vvn np1 crd p-acp p-acp dt j-jn n1, np1 vvz, np1 crd. pns31 cst vvz po31 n1, vmb xx vvi.
(18) sermon (DIV1)
583
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2931
And we shall see that Job disclaims the covering of his transgressions, as Adam, and hiding his iniquity in his bosom, Job 31. The Lazar, to stir compassion in those that pass by, layeth out his sores to the full:
And we shall see that Job disclaims the covering of his transgressions, as Adam, and hiding his iniquity in his bosom, Job 31. The Lazar, to stir compassion in those that pass by, Layeth out his sores to the full:
cc pns12 vmb vvi cst n1 vvz dt n-vvg pp-f po31 n2, c-acp np1, cc vvg po31 n1 p-acp po31 n1, np1 crd dt n1, pc-acp vvi n1 p-acp d cst vvb p-acp, vvz av po31 n2 p-acp dt j:
(18) sermon (DIV1)
583
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2932
So should men confess their sin, and make it as sinful as may be.
So should men confess their since, and make it as sinful as may be.
av vmd n2 vvi po32 n1, cc vvi pn31 p-acp j c-acp vmb vbi.
(18) sermon (DIV1)
583
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2933
Annescis quid sit contrahere peccatum, ubi speras remedium? (saith Saint Ambrose: ) Dost thou not know what it is to contract sin, where thou dost hope a remedy? Annescis quid sit contrahere peccatum, ubi Speras remedium? (Says Faint Ambrose:) Dost thou not know what it is to contract since, where thou dost hope a remedy?
fw-la fw-la fw-la n1 fw-la, fw-la n2 fw-la? (vvz j np1:) vd2 pns21 xx vvi r-crq pn31 vbz pc-acp vvi n1, c-crq pns21 vd2 vvi dt n1?
(18) sermon (DIV1)
583
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2934
4. Lastly, it is but a fruitless thing, for a man that hath to deal with an All-seeing God, to seek to hide his sin:
4. Lastly, it is but a fruitless thing, for a man that hath to deal with an All-seeing God, to seek to hide his since:
crd ord, pn31 vbz p-acp dt j n1, p-acp dt n1 cst vhz pc-acp vvi p-acp dt j np1, pc-acp vvi pc-acp vvi po31 n1:
(18) sermon (DIV1)
584
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2935
for he knows it, and can set all a mans sins in order before him. Or to tell them in gross, as Nebuchad-nezzar told his dream;
for he knows it, and can Set all a men Sins in order before him. Or to tell them in gross, as Nebuchadnezzar told his dream;
c-acp pns31 vvz pn31, cc vmb vvi d dt ng1 n2 p-acp n1 p-acp pno31. cc pc-acp vvi pno32 p-acp j, c-acp j vvd po31 n1;
(18) sermon (DIV1)
584
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2936
I dreamed; so, to say, I have sinned, is vain: for he perfectly understandeth each particular.I dreamed; so, to say, I have sinned, is vain: for he perfectly understands each particular.
pns11 vvd; av, pc-acp vvi, pns11 vhb vvn, vbz j: c-acp pns31 av-j vvz d j.
(18) sermon (DIV1)
584
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2937
But I shall have occasion to speak more of this, upon the last clause.
But I shall have occasion to speak more of this, upon the last clause.
p-acp pns11 vmb vhi n1 pc-acp vvi dc pp-f d, p-acp dt ord n1.
(18) sermon (DIV1)
584
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2938
But now for the first Question, Whence comest thou? It is not barely an enquiry from whence she came; But now for the First Question, Whence Comest thou? It is not barely an enquiry from whence she Come;
cc-acp av p-acp dt ord n1, q-crq vv2 pns21? pn31 vbz xx av-j dt n1 p-acp c-crq pns31 vvd;
(18) sermon (DIV1)
585
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2939
but withal, a secret intimation of the happiness she had deprived her self of, by coming from the place where she was:
but withal, a secret intimation of the happiness she had deprived her self of, by coming from the place where she was:
cc-acp av, dt j-jn n1 pp-f dt n1 pns31 vhd vvn po31 n1 pp-f, p-acp vvg p-acp dt n1 c-crq pns31 vbds:
(18) sermon (DIV1)
585
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2940
as if he had said unto her; What folly was in thee, to leave Abrahams family!
as if he had said unto her; What folly was in thee, to leave Abrahams family!
c-acp cs pns31 vhd vvn p-acp pno31; q-crq n1 vbds p-acp pno21, pc-acp vvi npg1 n1!
(18) sermon (DIV1)
585
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2941
Wert thou not there beloved of Abraham? though thy Mistress were a little sharp, his affection was able to make a compensation;
Wertenberg thou not there Beloved of Abraham? though thy Mistress were a little sharp, his affection was able to make a compensation;
vbd2r pns21 xx a-acp vvn pp-f np1? cs po21 n1 vbdr dt j j, po31 n1 vbds j pc-acp vvi dt n1;
(18) sermon (DIV1)
585
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2942
and, through his mediation, thou mightst have been preserved from all ill usage for after-times.
and, through his mediation, thou Mightest have been preserved from all ill usage for Aftertimes.
cc, p-acp po31 n1, pns21 vmd2 vhi vbn vvn p-acp d j-jn n1 p-acp n2.
(18) sermon (DIV1)
585
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2943
Hast thou not left the comfort of thy soul? For thou wert in that family which was the Church of God,
Hast thou not left the Comfort of thy soul? For thou Wertenberg in that family which was the Church of God,
vh2 pns21 xx vvn dt n1 pp-f po21 n1? p-acp pns21 vbd2r p-acp d n1 r-crq vbds dt n1 pp-f np1,
(18) sermon (DIV1)
585
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2944
and where thou didst enjoy the Ordinances of God, which did serve to build thee up unto salvation:
and where thou didst enjoy the Ordinances of God, which did serve to built thee up unto salvation:
cc c-crq pns21 vdd2 vvi dt n2 pp-f np1, r-crq vdd vvi pc-acp vvi pno21 a-acp p-acp n1:
(18) sermon (DIV1)
585
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2945
Thou hast, even as Cain, banished thy self from the face of God: for there he is, where his Worship is truely exercised.
Thou hast, even as Cain, banished thy self from the face of God: for there he is, where his Worship is truly exercised.
pns21 vh2, av c-acp np1, vvn po21 n1 p-acp dt n1 pp-f np1: c-acp a-acp pns31 vbz, c-crq po31 n1 vbz av-j vvn.
(18) sermon (DIV1)
585
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2946
Again, Art thou not come from the society of godly persons, which is a special contentment to a good soul? And further,
Again, Art thou not come from the society of godly Persons, which is a special contentment to a good soul? And further,
av, vb2r pns21 xx vvi p-acp dt n1 pp-f j n2, r-crq vbz dt j n1 p-acp dt j n1? cc av-jc,
(18) sermon (DIV1)
585
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2947
Though thou hadst no care of thy self, yet thou shouldst have been regardful of the childe thou goest withal:
Though thou Hadst no care of thy self, yet thou Shouldst have been regardful of the child thou goest withal:
cs pns21 vhd2 dx n1 pp-f po21 n1, av pns21 vmd2 vhi vbn j pp-f dt n1 pns21 vv2 av:
(18) sermon (DIV1)
585
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2948
for, what hath the poor infant deserved, that it should, through thy passion, be deprived of all the comforts it might have had, in so good a place? And what wrong hast thou done to Abraham, that did solace himself in thy conception,
for, what hath the poor infant deserved, that it should, through thy passion, be deprived of all the comforts it might have had, in so good a place? And what wrong hast thou done to Abraham, that did solace himself in thy conception,
c-acp, r-crq vhz dt j n1 vvn, cst pn31 vmd, p-acp po21 n1, vbb vvn pp-f d dt n2 pn31 vmd vhi vhn, p-acp av j dt n1? cc q-crq n-jn vh2 pns21 vdn pc-acp np1, cst vdd vvi px31 p-acp po21 n1,
(18) sermon (DIV1)
585
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2949
and comforted himself in the hope of this issue? We see then, The way to humble people, in the sense of their evil, is, to make them know the good they have deprived themselves of, by their irregular courses.
and comforted himself in the hope of this issue? We see then, The Way to humble people, in the sense of their evil, is, to make them know the good they have deprived themselves of, by their irregular courses.
cc vvd px31 p-acp dt n1 pp-f d n1? pns12 vvb av, dt n1 p-acp j n1, p-acp dt n1 pp-f po32 n-jn, vbz, pc-acp vvi pno32 vvi dt j pns32 vhb vvn px32 a-acp, p-acp po32 j n2.
(18) sermon (DIV1)
585
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2950
God, in questioning with Adam, Gen. 3. makes him see what an happiness he had lost, by hearkening unto the voice of his wife,
God, in questioning with Adam, Gen. 3. makes him see what an happiness he had lost, by Harkening unto the voice of his wife,
np1, p-acp vvg p-acp np1, np1 crd n2 pno31 vvi r-crq dt n1 pns31 vhd vvn, p-acp vvg p-acp dt n1 pp-f po31 n1,
(18) sermon (DIV1)
586
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2951
and she unto the serpent Satan had told her, that their eyes should be opened, to know good and evil: and so they were indeed;
and she unto the serpent Satan had told her, that their eyes should be opened, to know good and evil: and so they were indeed;
cc pns31 p-acp dt n1 np1 vhd vvn pno31, cst po32 n2 vmd vbi vvn, p-acp vvb j cc j-jn: cc av pns32 vbdr av;
(18) sermon (DIV1)
586
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2952
for they saw the good that they had lost, and the evil that they had plunged themselves into.
for they saw the good that they had lost, and the evil that they had plunged themselves into.
c-acp pns32 vvd dt j cst pns32 vhd vvn, cc dt n-jn cst pns32 vhd vvn px32 p-acp.
(18) sermon (DIV1)
586
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Samuel laboureth to bring Saul to remorse for his fault, by shewing unto him how he had lost himself out of Gods favour, besides the loss of his Kingdom.Samuel Laboureth to bring Saul to remorse for his fault, by showing unto him how he had lost himself out of God's favour, beside the loss of his Kingdom.
np1 vvz pc-acp vvi np1 p-acp n1 p-acp po31 n1, p-acp vvg p-acp pno31 c-crq pns31 vhd vvn px31 av pp-f npg1 n1, p-acp dt n1 pp-f po31 n1.
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And so Jeremiah worketh upon the people, Jer. 5. he telleth of the former and later rain, and the fruitful seasons that they had formerly had:
And so Jeremiah works upon the people, Jer. 5. he Telleth of the former and later rain, and the fruitful seasons that they had formerly had:
cc av np1 vvz p-acp dt n1, np1 crd pns31 vvz pp-f dt j cc jc n1, cc dt j n2 cst pns32 vhd av-j vhn:
(18) sermon (DIV1)
586
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but their iniquities had turned away these things, and their sins had withholden good things from them, vers. 25. What is the reason that Israel returneth to her first husband? She remembreth, that it was better with her, while she continued with him:
but their iniquities had turned away these things, and their Sins had withholden good things from them, vers. 25. What is the reason that Israel returns to her First husband? She Remember, that it was better with her, while she continued with him:
cc-acp po32 n2 vhd vvn av d n2, cc po32 n2 vhd vvi j n2 p-acp pno32, fw-la. crd q-crq vbz dt n1 cst np1 vvz p-acp po31 ord n1? pns31 vvz, cst pn31 vbds jc p-acp pno31, cs pns31 vvd p-acp pno31:
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By wandering, in her affection, toward strangers, she found the miss of the comforts she formerly enjoyed, Hosea 2. And the Prodigal began to be humbled,
By wandering, in her affection, towards Strangers, she found the miss of the comforts she formerly enjoyed, Hosea 2. And the Prodigal began to be humbled,
p-acp vvg, p-acp po31 n1, p-acp n2, pns31 vvd dt n1 pp-f dt n2 pns31 av-j vvd, np1 crd cc dt n-jn vvd pc-acp vbi vvn,
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586
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when he thought of the abundance of his fathers house, and how fully he fed there, where the very hired servants have bread enough, Luke 15. The Church of Ephesus, Rev. 2. is wished to remember from whence she is fallen, and to repent. The liberties that Gods people had enjoyed in Jerusalem, humbled them, insomuch that they say, Psal. 137. By the waters of Babylon we sate down and wept, when we remembred Sion. Miserrimum est, fuisse foelicem;
when he Thought of the abundance of his Father's house, and how Fully he fed there, where the very hired Servants have bred enough, Lycia 15. The Church of Ephesus, Rev. 2. is wished to Remember from whence she is fallen, and to Repent. The Liberties that God's people had enjoyed in Jerusalem, humbled them, insomuch that they say, Psalm 137. By the waters of Babylon we sat down and wept, when we remembered Sion. Miserrimum est, Fuisse foelicem;
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(18) sermon (DIV1)
586
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the most miserable thing in the world, to have been happie. And therefore for the Use:
the most miserable thing in the world, to have been happy. And Therefore for the Use:
dt av-ds j n1 p-acp dt n1, pc-acp vhi vbn j. cc av p-acp dt n1:
(18) sermon (DIV1)
586
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Let this be practised, to bring men to be humble; let us make them sensible of what they have lost.
Let this be practised, to bring men to be humble; let us make them sensible of what they have lost.
vvb d vbi vvn, pc-acp vvi n2 pc-acp vbi j; vvb pno12 vvi pno32 j pp-f r-crq pns32 vhb vvn.
(18) sermon (DIV1)
588
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I dare appeal to the sad experience of many a Christian, who having been carried into some evil course, by the strength of tentation,
I Dare appeal to the sad experience of many a Christian, who having been carried into Some evil course, by the strength of tentation,
pns11 vvb n1 p-acp dt j n1 pp-f d dt njp, r-crq vhg vbn vvn p-acp d j-jn n1, p-acp dt n1 pp-f n1,
(18) sermon (DIV1)
588
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and there kept by the power of Satan;
and there kept by the power of Satan;
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588
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how, when he hath come to recollect himself, he hath mourned for the comfort he hath formerly enjoyed: he apprehended Gods favour;
how, when he hath come to recollect himself, he hath mourned for the Comfort he hath formerly enjoyed: he apprehended God's favour;
c-crq, c-crq pns31 vhz vvn pc-acp vvi px31, pns31 vhz vvn p-acp dt n1 pns31 vhz av-j vvn: pns31 vvd npg1 n1;
(18) sermon (DIV1)
588
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now he seeth his face clouded towards him: he had joy in his spirit; now there is heaviness:
now he sees his face clouded towards him: he had joy in his Spirit; now there is heaviness:
av pns31 vvz po31 n1 vvn p-acp pno31: pns31 vhd n1 p-acp po31 n1; av a-acp vbz n1:
(18) sermon (DIV1)
588
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he took delight in God service; now he is dead unto it: he could come with boldness to the throne of grace;
he took delight in God service; now he is dead unto it: he could come with boldness to the throne of grace;
pns31 vvd n1 p-acp np1 n1; av pns31 vbz j p-acp pn31: pns31 vmd vvi p-acp n1 p-acp dt n1 pp-f n1;
(18) sermon (DIV1)
588
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now he is afraid to appear before God: he had peace in himself; now nothing but disturbance.
now he is afraid to appear before God: he had peace in himself; now nothing but disturbance.
av pns31 vbz j pc-acp vvi p-acp np1: pns31 vhd n1 p-acp px31; av pix cc-acp n1.
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588
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Had he not known so much of Gods comforts, this present state could not have been so troublesom;
Had he not known so much of God's comforts, this present state could not have been so troublesome;
vhd pns31 xx vvn av d pp-f npg1 n2, d j n1 vmd xx vhi vbn av j;
(18) sermon (DIV1)
588
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but now he mourneth and weepeth, and crieth out, with David, to be restored to his former joy, and he will never more return to folly.
but now he Mourneth and weeps, and cries out, with David, to be restored to his former joy, and he will never more return to folly.
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588
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The second Quere is, Whither goest thou? What way canst thou make for thy self, in this desolate place, in this vast wilderness? Nay, certainly the Angel knew that she was minded to return into Egypt, her own country;
The second Quere is, Whither goest thou? What Way Canst thou make for thy self, in this desolate place, in this vast Wilderness? Nay, Certainly the Angel knew that she was minded to return into Egypt, her own country;
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(18) sermon (DIV1)
589
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and therefore, in the Quere, he would insinuate the danger that she casts her self into:
and Therefore, in the Quere, he would insinuate the danger that she Cast her self into:
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589
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as if he had said, Thou hast ill provided for thy body, by thy forsaking of thy mistress house:
as if he had said, Thou hast ill provided for thy body, by thy forsaking of thy mistress house:
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(18) sermon (DIV1)
589
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for there is nothing to be expected here, but hunger and death: But thou hast worse provided for thy soul.
for there is nothing to be expected Here, but hunger and death: But thou hast Worse provided for thy soul.
c-acp pc-acp vbz pix pc-acp vbi vvn av, cc-acp n1 cc n1: cc-acp pns21 vh2 jc vvn p-acp po21 n1.
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589
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Hast thou left the Church of God, to return to that wicked place again? Wert thou in mercy rescued from that idolatrous country, to return to thy former vomit.
Hast thou left the Church of God, to return to that wicked place again? Wertenberg thou in mercy rescued from that idolatrous country, to return to thy former vomit.
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(18) sermon (DIV1)
589
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Dost thou mean to ruine both body and soul together? They that will draw people from their ill counsels, must acquaint them with the fearful issues of them.
Dost thou mean to ruin both body and soul together? They that will draw people from their ill Counsels, must acquaint them with the fearful issues of them.
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589
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So did Noah by the old world, and Lot by the Sodomites: so did Moses by Gods people;
So did Noah by the old world, and Lot by the Sodomites: so did Moses by God's people;
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laid before them all those judgements that should inherite their transgression. So did Jonah by the Ninevites;
laid before them all those Judgments that should inherit their Transgression. So did Jonah by the Ninevites;
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and the rest of the Prophets, to those to whom they preached.
and the rest of the prophets, to those to whom they preached.
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590
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So did the Baptist tell them of the wrath to come, and that every tree that brought not forth good fruit, should be hewen down, and cast into the fire.
So did the Baptist tell them of the wrath to come, and that every tree that brought not forth good fruit, should be hewn down, and cast into the fire.
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590
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So did the Apostles make their hearers see, that if they persisted in their wicked courses, their souls would be everlastingly lost. For the Use of it:
So did the Apostles make their hearers see, that if they persisted in their wicked courses, their Souls would be everlastingly lost. For the Use of it:
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(18) sermon (DIV1)
590
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You must give us leave, (that are the Ministers of God, and his Angels, in our way) to acquaint you with the fearful conclusion of your sinful premises. You must give us leave, (that Are the Ministers of God, and his Angels, in our Way) to acquaint you with the fearful conclusion of your sinful premises.
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(18) sermon (DIV1)
592
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It is not onely your body, and estate, and name, and good of wife and children,
It is not only your body, and estate, and name, and good of wife and children,
pn31 vbz xx j po22 n1, cc n1, cc n1, cc j pp-f n1 cc n2,
(18) sermon (DIV1)
592
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and family, that are in danger; but your precious souls;
and family, that Are in danger; but your precious Souls;
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592
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they are in the high-way to be lost, by your walking in the broad way, the leadeth to destruction:
they Are in the highway to be lost, by your walking in the broad Way, the leads to destruction:
pns32 vbr p-acp dt n1 pc-acp vbi vvn, p-acp po22 n-vvg p-acp dt j n1, dt vvz p-acp n1:
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And how lost? Non ut non sint, sed ut semper male sint, (saith Gregory; ) Not that they should cease; (annihilation were, in that case, a felicity;) but be for ever miserable.
And how lost? Non ut non sint, sed ut semper male sint, (Says Gregory;) Not that they should cease; (annihilation were, in that case, a felicity;) but be for ever miserable.
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You love not to hear of this black train of sin; but we must be faithful;
You love not to hear of this black train of since; but we must be faithful;
pn22 vvb xx pc-acp vvi pp-f d j-jn n1 pp-f n1; cc-acp pns12 vmb vbi j;
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and still cry unto you, in the Angels words to Hagar, Whither go you? Why do you make such haste to hell? Why will you lose your souls in the errour of your lives? You had need have a good bargain of sin, that must pay so dear for it, even your souls.
and still cry unto you, in the Angels words to Hagar, Whither go you? Why do you make such haste to hell? Why will you loose your Souls in the error of your lives? You had need have a good bargain of since, that must pay so dear for it, even your Souls.
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I wish you could better brook these warnings; and from my soul I desire, that every of you would say to your selves,
I wish you could better brook these Warnings; and from my soul I desire, that every of you would say to your selves,
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when you are tempted to this or that wickedness, Whither go I? When I am tempted to the Brothel-house, whither go I? Even to the place that Solomon tells me, leads to the chambers of death.
when you Are tempted to this or that wickedness, Whither go I? When I am tempted to the Brothel-house, whither go I? Even to the place that Solomon tells me, leads to the chambers of death.
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593
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When I am led by excessive company, whither go I? Even to that place where I shall deform my body,
When I am led by excessive company, whither go I? Even to that place where I shall deform my body,
c-crq pns11 vbm vvn p-acp j n1, q-crq vvb pns11? np1 p-acp d n1 c-crq pns11 vmb vvi po11 n1,
(18) sermon (DIV1)
593
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and besot my soul, and ruine both. I am tempted to an idolatrous place; whither go I? Even thither where I shall infect my soul.
and besot my soul, and ruin both. I am tempted to an idolatrous place; whither go I? Even thither where I shall infect my soul.
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(18) sermon (DIV1)
593
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Shall I leave God, and the ways of holiness, to tread the paths of wickedness? will not this be bitterness in the later end? Shall I not have infinite thousand years of sorrow,
Shall I leave God, and the ways of holiness, to tread the paths of wickedness? will not this be bitterness in the later end? Shall I not have infinite thousand Years of sorrow,
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(18) sermon (DIV1)
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for my few hours of pleasure? Shall I be able to return, when I have run out my race? Oh no!
for my few hours of pleasure? Shall I be able to return, when I have run out my raze? O no!
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(18) sermon (DIV1)
593
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Oh let us be so wise, as to foresee the issues of our sinful courses; and whither we are going, before we go hence, and be no more seen:
O let us be so wise, as to foresee the issues of our sinful courses; and whither we Are going, before we go hence, and be no more seen:
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(18) sermon (DIV1)
594
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and sure we will not dare to damn our souls, for the momentany pleasures of sin. Preached, Novemb. 24. 1641.
and sure we will not Dare to damn our Souls, for the momentany pleasures of since. Preached, November 24. 1641.
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THE TWELFTH SERMON. GEN. 16.9. I fly from the face of Sarah my mistress. And the Angel said, return, &c. THe Angel having questioned her whence she came, and whither she went;
THE TWELFTH SERMON. GEN. 16.9. I fly from the face of Sarah my mistress. And the Angel said, return, etc. THe Angel having questioned her whence she Come, and whither she went;
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(19) sermon (DIV1)
594
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in these words she maketh a reply unto him: now, because the questions were intended to draw from her a confession of her fault;
in these words she makes a reply unto him: now, Because the questions were intended to draw from her a Confessi of her fault;
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some Expositors do judg this answer of hers defective; and that there is not in it an ingenuous acknowledgment of her error.
Some Expositors do judge this answer of hers defective; and that there is not in it an ingenuous acknowledgment of her error.
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I pass by that of Saint Ambrose, who censureth her in this speech, immodicè tumoris, of too much insolency:
I pass by that of Saint Ambrose, who censureth her in this speech, immodicè tumoris, of too much insolency:
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(19) sermon (DIV1)
596
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Ut primo nomen diceret, & tum Dominam significaret; that first she should use the name of Sarah, and then style her mistress:Ut primo Nome diceret, & tum Dominion significaret; that First she should use the name of Sarah, and then style her mistress:
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for so indeed it is in the original, NONLATINALPHABET, from the face of Sarah my mistress I am flying.
for so indeed it is in the original,, from the face of Sarah my mistress I am flying.
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596
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But with the leave of so great a Father, it deserveth not such animadversion: for with reverence enough she might mention her mistresses name in the first place.
But with the leave of so great a Father, it deserveth not such animadversion: for with Reverence enough she might mention her mistress's name in the First place.
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(19) sermon (DIV1)
597
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Lippoman observeth that she doth not answer unto both the questions of the Angel; she concealeth, that she was flying into Egypt, which was a gross fault in her; Lippoman observeth that she does not answer unto both the questions of the Angel; she concealeth, that she was flying into Egypt, which was a gross fault in her;
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(19) sermon (DIV1)
597
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that she should upon a discontentment, return to that idolatrous place again, having been through Gods special providence and mercy, rescued from thence, that she should upon a discontentment, return to that idolatrous place again, having been through God's special providence and mercy, rescued from thence,
cst pns31 vmd p-acp dt n1, vvb p-acp d j n1 av, vhg vbn p-acp npg1 j n1 cc n1, vvn p-acp av,
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and planted in the Church of God.
and planted in the Church of God.
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597
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Calvin saith, crudelitatis Dominam suam oblique insimulat, she seemeth obliquely to charge her mistress with cruelty; calvin Says, crudelitatis Dominion suam oblique insimulat, she seems obliquely to charge her mistress with cruelty;
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(19) sermon (DIV1)
597
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but she doth not confess her own insolency, that was the cause thereof; and Saint Augustine seemeth to incline to this;
but she does not confess her own insolency, that was the cause thereof; and Saint Augustine seems to incline to this;
cc-acp pns31 vdz xx vvi pno31 d n1, cst vbds dt n1 av; cc n1 np1 vvz pc-acp vvi p-acp d;
(19) sermon (DIV1)
597
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he saith that Hagar complained of persecution, but she deserved that punishment which she suffered. It is too often seen in servants;
he Says that Hagar complained of persecution, but she deserved that punishment which she suffered. It is too often seen in Servants;
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597
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they will complain of the hard usage of masters and mistresses, and how severely they have corrected them:
they will complain of the hard usage of Masters and mistress's, and how severely they have corrected them:
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but they will not as fully discover and acknowledg their own miscarriage, that caused that usage:
but they will not as Fully discover and acknowledge their own miscarriage, that caused that usage:
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and it is not so with servants onely, but with others, the Brownists and Familists;
and it is not so with Servants only, but with Others, the Brownists and Familists;
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when they are questioned and punished, they cry out of hard usage, and they are persecuted;
when they Are questioned and punished, they cry out of hard usage, and they Are persecuted;
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but they will not confess their errors; as if every conceit were conscience; and every groundless opinion were religion:
but they will not confess their errors; as if every conceit were conscience; and every groundless opinion were Religion:
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non poena sed causa, (saith the Father) the cause it is, and not the punishment that makes the suffering good; non poena sed causa, (Says the Father) the cause it is, and not the punishment that makes the suffering good;
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unless a mans cause be good, and a mans conscience good, and his carriage good too, his sufferings wil amount to no more then to a condigne punishment.
unless a men cause be good, and a men conscience good, and his carriage good too, his sufferings will amount to no more then to a condign punishment.
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So those of the Popish part complain with open mouth, and in their writings divulge to the world that we are no better then savages;
So those of the Popish part complain with open Mouth, and in their writings divulge to the world that we Are no better then savages;
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we stock, we whip, we burn, we hang, we draw and quarter those of their religion amongst us;
we stock, we whip, we burn, we hang, we draw and quarter those of their Religion among us;
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yea, they make us to exceed Turks, Gothes, Saracens. Now First, that which hath been done unto them, is far short of their relation, and they grosly belye us.
yea, they make us to exceed Turks, Goths, Saracens. Now First, that which hath been done unto them, is Far short of their Relation, and they grossly belie us.
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Secondly, those that have suffered, have not (as is made plain) suffered for their religion,
Secondly, those that have suffered, have not (as is made plain) suffered for their Religion,
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but for their sedition and rebellion, or doing that which is contrary to the laws of the kingdom;
but for their sedition and rebellion, or doing that which is contrary to the laws of the Kingdom;
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they will not tell the world the cause wherefore they suffered, but only cry out of their sufferings;
they will not tell the world the cause Wherefore they suffered, but only cry out of their sufferings;
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the cause was such, that (let them file them up in the catalogue of martyrs) we will be bold to say, that their suffering (as Saint Cyprian hath it) was not Corona Fidei, sed p••na perfidiae, not any crown of faithfulness,
the cause was such, that (let them file them up in the catalogue of Martyrs) we will be bold to say, that their suffering (as Saint Cyprian hath it) was not Corona Fidei, sed p••na perfidiae, not any crown of faithfulness,
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but the just Mulct of their perfideousness:
but the just Mulct of their perfideousness:
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they that will be hatching of treasons, absolving subjects from their alliegeance, stabbing or poysoning of Princes, seducing of men to idolatryes, blowing up of Parliament houses;
they that will be hatching of treasons, absolving subject's from their Allegiance, stabbing or poisoning of Princes, seducing of men to idolatries, blowing up of Parliament houses;
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surely fools only will account such martyrs;
surely Fools only will account such Martyrs;
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wise men, I am sure, must needs applaud the hand of justice, that cuts them off.
wise men, I am sure, must needs applaud the hand of Justice, that cuts them off.
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Nay lastly, this is not only the carriage of men, towards men, but of men towards God:
Nay lastly, this is not only the carriage of men, towards men, but of men towards God:
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for when the hand of God is upon them, they are querulous and complaining, and still speaking of their affliction;
for when the hand of God is upon them, they Are querulous and complaining, and still speaking of their affliction;
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but will not be known of the procreant cause of the affliction;
but will not be known of the procreant cause of the affliction;
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and hence it is that they are so impatient under their trouble, so tumultuous, yea oftentimes like the chaff, flying in the face of him that winnoweth it rising up in their thoughts against God, and charging him with cruelty;
and hence it is that they Are so impatient under their trouble, so tumultuous, yea oftentimes like the chaff, flying in the face of him that winnoweth it rising up in their thoughts against God, and charging him with cruelty;
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whereas if they would seriously reflect upon the cause, and see how worthy they are not only of rods,
whereas if they would seriously reflect upon the cause, and see how worthy they Are not only of rods,
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but of Scorpions, yea to suck out the very dregs of Gods viol;
but of Scorpions, yea to suck out the very dregs of God's violent;
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they would not murmur at their chastisement, yea they would take shame to themselves, and give glory to God;
they would not murmur At their chastisement, yea they would take shame to themselves, and give glory to God;
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and say (as Mauritius the Emperour) Justus es ô Domine, & recta sunt judicia tua, righteous art thou O Lord, and just are thy judgments;
and say (as Mauritius the Emperor) Justus es o Domine, & Recta sunt Judicia tua, righteous art thou Oh Lord, and just Are thy Judgments;
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and as the Church in Micah. 7. I will bear the wrath of the Lord, because I have sinned against him. and as the Church in micah. 7. I will bear the wrath of the Lord, Because I have sinned against him.
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But now I must tell you, that the greater stream of Expositors runneth the other way; But now I must tell you, that the greater stream of Expositors Runneth the other Way;
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that this reply of hers conteineth a ful and ingenuous confession of her fault;
that this reply of hers Containeth a full and ingenuous Confessi of her fault;
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and though every thing is not set down in terminis (the Historian studying brevity,) yet it is implyed:
and though every thing is not Set down in terminis (the Historian studying brevity,) yet it is employed:
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and because we must interpret things doubtful, to the best:
and Because we must interpret things doubtful, to the best:
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we will take it for granted, that it was sincera confessio (as Musculus saith) an intire confession of sin:
we will take it for granted, that it was Sincere confessio (as Musculus Says) an entire Confessi of since:
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I touched a little the last day, and promised then to add a little more unto it.
I touched a little the last day, and promised then to add a little more unto it.
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This hath ever been practised by those that have had true remorse for their sins,
This hath ever been practised by those that have had true remorse for their Sins,
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as we see in the people of God, 1 Sam. 12. who mention their capital sin, that (like Saul himself) was higher then the rest, the asking of a king (in imitation of the Idolatrous heathen,
as we see in the people of God, 1 Sam. 12. who mention their capital since, that (like Saul himself) was higher then the rest, the asking of a King (in imitation of the Idolatrous heathen,
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when God was their miraculous Governour;) and so David confesseth, 2 Sam. 12. So Nehemiah: and those that heard John, Matth. 3.6. They were baptized of him in Jordan, confessing their sins;
when God was their miraculous Governor;) and so David Confesses, 2 Sam. 12. So Nehemiah: and those that herd John, Matthew 3.6. They were baptised of him in Jordan, confessing their Sins;
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and so the prodigal, Luk. 15. Father I have sinned against Heaven, and against thee; and am no more worthy to be called thy son:
and so the prodigal, Luk. 15. Father I have sinned against Heaven, and against thee; and am no more worthy to be called thy son:
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and those that were converted by Saint Pauls ministry at Ephesus, Act. 19.18. Many that believed, came and confessed, and shewed their works;
and those that were converted by Saint Paul's Ministry At Ephesus, Act. 19.18. Many that believed, Come and confessed, and showed their works;
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and to this course the Spirit of God hath directed them, as the readiest way to finde comfort and pardon of their sins;
and to this course the Spirit of God hath directed them, as the Readiest Way to find Comfort and pardon of their Sins;
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Numb. 5. God prescribing a course how sinners should make their atonement, he saith, When a man or a woman shall commit any sin, to trespass against the Lord, Numb. 5. God prescribing a course how Sinners should make their atonement, he Says, When a man or a woman shall commit any since, to trespass against the Lord,
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then they shall confess their sin which they have done: then they shall confess their since which they have done:
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So Jer. 3.12, 13. Return thou back sliding Israel, saith the Lord, but how must they return,
So Jer. 3.12, 13. Return thou back sliding Israel, Says the Lord, but how must they return,
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and make themselves capable of Gods mercy? it followeth in the next words, only acknowledge thine iniquity. And we shall finde that the Lord hath bound himself by promise unto them that sincerely confess their sins;
and make themselves capable of God's mercy? it follows in the next words, only acknowledge thine iniquity. And we shall find that the Lord hath bound himself by promise unto them that sincerely confess their Sins;
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that they shall finde mercy: Levit. 26. If they shall confess their iniquity, and the iniquity of their fathers, with their own trespass, which they have trespassed against mee,
that they shall find mercy: Levit. 26. If they shall confess their iniquity, and the iniquity of their Father's, with their own trespass, which they have trespassed against me,
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and that they have walked contrary to me;
and that they have walked contrary to me;
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then will I remember my covenant that I have made with Jacob, and my covenant that I have made with Isaak,
then will I Remember my Covenant that I have made with Jacob, and my Covenant that I have made with Isaac,
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and my covenant that I have made with Abraham: and my Covenant that I have made with Abraham:
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and 1 Joh. 1. If we confess our sins, and leave them, God is faithful to forgive us our sins;
and 1 John 1. If we confess our Sins, and leave them, God is faithful to forgive us our Sins;
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and to cleanse us from all unrighteousness. And this have Gods people found by experience: David, Psal. 32. did but say, he would confess his iniquity, and God forgave it;and to cleanse us from all unrighteousness. And this have God's people found by experience: David, Psalm 32. did but say, he would confess his iniquity, and God forgave it;
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and when he had confessed, Nathan telleth him, that God had put away his sin, he should not dye; the Prodigal found it so:
and when he had confessed, Nathan Telleth him, that God had put away his since, he should not die; the Prodigal found it so:
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and so did the Publican, after he had cryed, God he merciful to we a sinner: he went away justified.
and so did the Publican, After he had cried, God he merciful to we a sinner: he went away justified.
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Now the qualification of this confession is evident in many places of scripture; as,
Now the qualification of this Confessi is evident in many places of scripture; as,
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First, that it must be hearty, (that is) with a feeling of the burthen of sin,
First, that it must be hearty, (that is) with a feeling of the burden of since,
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as David, Psal. 38. My sins are gone over mine head, and are too heavy a burthen for me to bear;
as David, Psalm 38. My Sins Are gone over mine head, and Are too heavy a burden for me to bear;
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yea with a bleeding heart, as the same David, Psal. 51. yea, with sorrow and indignation,
yea with a bleeding heart, as the same David, Psalm 51. yea, with sorrow and Indignation,
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as Ezra. 9. O my God! I am ashamed and confounded to lift up my face unto thee;
as Ezra. 9. Oh my God! I am ashamed and confounded to lift up my face unto thee;
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for our iniquities are increased over our heads: so did Job abhorr himself, and repent in dust and ashes, Job. 42.6. and the Publican for shame durst not lift up his eyes to Heaven; for our iniquities Are increased over our Heads: so did Job abhor himself, and Repent in dust and Ashes, Job. 42.6. and the Publican for shame durst not lift up his eyes to Heaven;
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and in indignation against himself he smote his breast, Luk. 18.13.
and in Indignation against himself he smote his breast, Luk. 18.13.
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Saul will say he hath sinned; but yet he seemeth not so much to have a sence of his sin,Saul will say he hath sinned; but yet he seems not so much to have a sense of his since,
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as of his discredit, honour me (saith he) before the people.
as of his discredit, honour me (Says he) before the people.
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Secondly, confession must be with an honest heart, that is joyned with unfeigned hatred of sin, and resolution to leave it:
Secondly, Confessi must be with an honest heart, that is joined with unfeigned hatred of since, and resolution to leave it:
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Shekaniah saith, Ezra. 10. We have trespassed against our God, and taken strange wives, now let us make a covenant with God to put away these strange wives: Shecaniah Says, Ezra. 10. We have trespassed against our God, and taken strange wives, now let us make a Covenant with God to put away these strange wives:
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What have It do with Idols any more (saith Ephraim, Hos. 14.) and Prov. 28. He that confesseth his sins,
What have It do with Idols any more (Says Ephraim, Hos. 14.) and Curae 28. He that Confesses his Sins,
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and forsaketh them, shall finde mercy: Some men confess their sins, and yet continue them;and Forsaketh them, shall find mercy: some men confess their Sins, and yet continue them;
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Pharaoh maketh an ample confession, Exod. 9. and yet at the 34. Vers. It is said, He sinned yet more, and hardened his heart: Pharaoh makes an ample Confessi, Exod 9. and yet At the 34. Vers. It is said, He sinned yet more, and hardened his heart:
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And Saul confessed his sin against David, 1 Sam. 24. and yet pursueth him as eagerly as before.
And Saul confessed his since against David, 1 Sam. 24. and yet pursueth him as eagerly as before.
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And so many of those of the Church of Rome, after confession renew their sins; yea even by confession are emboldened unto it:
And so many of those of the Church of Rome, After Confessi renew their Sins; yea even by Confessi Are emboldened unto it:
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even as the Drunkard vomiteth, that he may take in the more drink. Thirdly, confession must be in faith and confidence of Gods mercy;
even as the Drunkard vomiteth, that he may take in the more drink. Thirdly, Confessi must be in faith and confidence of God's mercy;
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not as the fellon, to the judg, knowing he shall dye; but as the Patient to the Physitian, hoping for cure:
not as the felon, to the judge, knowing he shall die; but as the Patient to the physician, hoping for cure:
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So Dan. 9. To thee O Lord God belongeth mercy and forgiveness, though we have rebelled against thee:
So Dan. 9. To thee Oh Lord God belongeth mercy and forgiveness, though we have rebelled against thee:
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and Ezra. 10. We have transgressed against God, and have taken strange wives; yet there is hope in Israel concerning this thing; So the Prodigal.
and Ezra. 10. We have transgressed against God, and have taken strange wives; yet there is hope in Israel Concerning this thing; So the Prodigal.
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Cain confesseth his sin, but despairing of mercy, Gen. 4.13. My sin is greater then can he forgiven; Cain Confesses his since, but despairing of mercy, Gen. 4.13. My since is greater then can he forgiven;
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and Judas confessed he had sinned in betraying innocent blood; but yet it seems he distrusted pardon, and therefore went out and hang'd himselfe.
and Judas confessed he had sinned in betraying innocent blood; but yet it seems he distrusted pardon, and Therefore went out and hanged himself.
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All these might be stood upon;
All these might be stood upon;
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and it is probable all these were in Hagar: She did confess with shame and sorrow,
and it is probable all these were in Hagar: She did confess with shame and sorrow,
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and she did resolve never to run into the same errour again; and she hoped to finde mercy upon her confession and submission.
and she did resolve never to run into the same error again; and she hoped to find mercy upon her Confessi and submission.
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But that which is for our purpose, is a fourth qualification of confession, and that is, that it must be full without mincing of the business, or byting in any thing;
But that which is for our purpose, is a fourth qualification of Confessi, and that is, that it must be full without mincing of the business, or biting in any thing;
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there is regard in this confession, unto God;
there is regard in this Confessi, unto God;
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not only a confession in gross, but a particularizing, as we see in Paul. 1 Tim. 1 a Blasphemer, a persecutor, an oppressour. Secondly, an aggravating of sins;
not only a Confessi in gross, but a particularizing, as we see in Paul. 1 Tim. 1 a Blasphemer, a persecutor, an oppressor. Secondly, an aggravating of Sins;
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Solomon supposeth that the people will say, 1 King. 8. We have sinned, we have done perversly; we have committed wickedness: Solomon Supposeth that the people will say, 1 King. 8. We have sinned, we have done perversely; we have committed wickedness:
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as who should say, we cannot express how heinous our sins are; So Paul, Act. 26. Many of the Saints did I shut up in prison:
as who should say, we cannot express how heinous our Sins Are; So Paul, Act. 26. Many of the Saints did I shut up in prison:
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and when they were put to death, I gave my voyce against them; I punished them often in their Synagogues, and compelled them to blaspheme NONLATINALPHABET.and when they were put to death, I gave my voice against them; I punished them often in their Synagogues, and compelled them to Blaspheme.
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And being exceedingly mad against them, I persecuted them unto strange cities. So Dan. 9.5, 6. We have sinned, we have committed iniquity, we have done wickedly, and have rebelled. And being exceedingly mad against them, I persecuted them unto strange cities. So Dan. 9.5, 6. We have sinned, we have committed iniquity, we have done wickedly, and have rebelled.
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So Ezra, ch 9. Aggravateth the sin of the people, as having been committed against the manifold experiments, that they had both of the severity and mercy of the Lord.
So Ezra, changed 9. Aggravateth the since of the people, as having been committed against the manifold experiments, that they had both of the severity and mercy of the Lord.
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And it is said of Saint Peter, Mark. 14. Weighing that with himself, he wept: weighing the circumstances by which his sin was aggravated, he was soon melted into tears. And it is said of Saint Peter, Mark. 14. Weighing that with himself, he wept: weighing the Circumstances by which his since was aggravated, he was soon melted into tears.
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This full confession some understand by that phrase, Lam. 2. of pouring out the heart like water before the face of the Lord:
This full Confessi Some understand by that phrase, Lam. 2. of pouring out the heart like water before the face of the Lord:
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pouring out, and that the heart, and that like water: Not like oil; for then some of the substance would remain:
pouring out, and that the heart, and that like water: Not like oil; for then Some of the substance would remain:
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nor like milk, for then some of the colour would remain: nor like wine; for then some of the taste and rellish would remain: But like water;
nor like milk, for then Some of the colour would remain: nor like wine; for then Some of the taste and relish would remain: But like water;
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where every drop goeth out, and not so much as the colour is left; but the vessel is even as though nothing had been in it.
where every drop Goes out, and not so much as the colour is left; but the vessel is even as though nothing had been in it.
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But now for the Use of this.
But now for the Use of this.
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How far, first, are people from this ingenuous confession of their sins? They will deny flatly that they have done such or such things.
How Far, First, Are people from this ingenuous Confessi of their Sins? They will deny flatly that they have done such or such things.
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God asketh Cain where his brother is, that he might bring him to confession; and he saith, he knoweth not. There is in his answer,
God asks Cain where his brother is, that he might bring him to Confessi; and he Says, he Knoweth not. There is in his answer,
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1. Defectus veritatis, a defect of the truth: he lyeth. 2. Charitatis, the want of charity:
1. Defectus veritatis, a defect of the truth: he lies. 2. Charitatis, the want of charity:
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he is not bound to be his brothers keeper. 3. Humilitatis, a failure of humility: mark how peremptory he is, to the face of God himself, to retort an interrogation;
he is not bound to be his Brother's keeper. 3. Humilitatis, a failure of humility: mark how peremptory he is, to the face of God himself, to retort an interrogation;
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Am I my brothers keepe? Thus Sarah denied that she had laughed:Am I my Brother's keep? Thus Sarah denied that she had laughed:
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and Gehazi, when his master asketh him whence he came, he saith, Thy servant went no whither.
and Gehazi, when his master asks him whence he Come, he Says, Thy servant went no whither.
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Thus Ananias and Sapphira denied that which they had done. Secondly, if people cannot deny, they will justifie their evil acts.
Thus Ananias and Sapphira denied that which they had done. Secondly, if people cannot deny, they will justify their evil acts.
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Saul will not, a good while, be beaten off, but that he hath obeyed the voice of the Lord. Saul will not, a good while, be beaten off, but that he hath obeyed the voice of the Lord.
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And Jonah, when God challenged him for being angry, he saith, he doth well to be angry, yea to the death.
And Jonah, when God challenged him for being angry, he Says, he does well to be angry, yea to the death.
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And the sons of Jacob, in stead of confessing their fault, say, they have done nothing but that which was fitting,
And the Sons of Jacob, in stead of confessing their fault, say, they have done nothing but that which was fitting,
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for the rescue of the honour of their family. Thirdly, if they cannot justifie it, they will excuse and extenuate it;
for the rescue of the honour of their family. Thirdly, if they cannot justify it, they will excuse and extenuate it;
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and so, like the unjust steward, set down fifty for an hundred: And they will lessen the fault, sometimes by the good intention,
and so, like the unjust steward, Set down fifty for an hundred: And they will lessen the fault, sometime by the good intention,
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as Saul would his sparing the Amalekites goods, by his purpose of a sacrifice. Sometimes by the examples of others:
as Saul would his sparing the Amalekites goods, by his purpose of a sacrifice. Sometime by the Examples of Others:
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they can tell how Abraham lyed, and Noah was excessive, and David failed, and Peter denied; and they have but done the like:
they can tell how Abraham lied, and Noah was excessive, and David failed, and Peter denied; and they have but done the like:
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Nay, they can say, though they have done thus and thus; yet they are not so bad as others:
Nay, they can say, though they have done thus and thus; yet they Are not so bad as Others:
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God, I thank thee, I am not as other men are, nor at this publican, Luke 18. God, I thank thee, I am not as other men Are, nor At this publican, Lycia 18.
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Fourthly, if this will not do, they will translate the fault from themselves, upon the corruption of nature;
Fourthly, if this will not do, they will translate the fault from themselves, upon the corruption of nature;
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and say, as Saint Paul, Rom. 7. It is no more I that do it, but sin that dwelleth in me.
and say, as Saint Paul, Rom. 7. It is no more I that do it, but since that dwells in me.
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Alas, he speaketh of infirmities that are mental. 2. He maintained a fight against the flesh:
Alas, he speaks of infirmities that Are mental. 2. He maintained a fight against the Flesh:
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whereas these men would put off foul and gross sins to the flesh, and such as they no way oppose:
whereas these men would put off foul and gross Sins to the Flesh, and such as they no Way oppose:
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how can they, when they are all flesh? Sometimes they translate their sin upon the Times, and places where they live:
how can they, when they Are all Flesh? Sometime they translate their since upon the Times, and places where they live:
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But Saint Paul would have men redeem the time, because the days are evil: and there have been some godly men in the worst places.
But Saint Paul would have men Redeem the time, Because the days Are evil: and there have been Some godly men in the worst places.
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Sometimes upon occasions that offer themselves; whereas there is no trial of vertue, but by such occasions. Sometimes upon Satan;
Sometime upon occasions that offer themselves; whereas there is no trial of virtue, but by such occasions. Sometime upon Satan;
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whereas, though he can suadere, he cannot cogere; though he can tempt, he cannot compel, (saith Saint Augustine;) non extorquet consensum, sed petit;
whereas, though he can suadere, he cannot cogere; though he can tempt, he cannot compel, (Says Faint Augustine;) non extorquet consensum, sed petit;
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he cannot enforce consent of us, but begs it. Sometime upon God himself:
he cannot enforce consent of us, but begs it. Sometime upon God himself:
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The woman that thou gavest me, saith Adam: But let no man say, (saith Saint James) when he is tempted, that he is tempted of God; The woman that thou Gavest me, Says Adam: But let no man say, (Says Faint James) when he is tempted, that he is tempted of God;
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for he is drawn away by his own concupiscence. Sometime upon their brethren, and their importunity:
for he is drawn away by his own concupiscence. Sometime upon their brothers, and their importunity:
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so Aaron would cast his fault upon the tumultuousness of the people: and the Fathers say as much for him;
so Aaron would cast his fault upon the tumultuousness of the people: and the Father's say as much for him;
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Tumultuantibus populi clamoribus cessit; that he gave way to the impetuous clamours of the people: But that is a fig-leaf too narrow to cover his nakedness.Tumultuantibus People clamoribus cessit; that he gave Way to the impetuous clamours of the people: But that is a Fig leaf too narrow to cover his nakedness.
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And so Saul said, he feared the people, and obeyed their voice. And Pilate thought to cast all upon the violence of the people, or the perswasions, or the commands of others.
And so Saul said, he feared the people, and obeyed their voice. And Pilate Thought to cast all upon the violence of the people, or the persuasions, or the commands of Others.
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I might be much larger in this way. By all this, see, how true that of Tertullian is;
I might be much larger in this Way. By all this, see, how true that of Tertullian is;
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Quod malum est, nolumus esse nostrum; that what is evil, we would not have to be ours:Quod malum est, nolumus esse nostrum; that what is evil, we would not have to be ours:
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we are content to act sin, but we are loath to own it.
we Are content to act since, but we Are loath to own it.
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But how vain all this is, and how fruitless, considering we have to deal, in confession, with the All-seeing God, who searcheth the hearts and reins,
But how vain all this is, and how fruitless, considering we have to deal, in Confessi, with the All-seeing God, who Searches the hearts and reins,
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and knows us better then we do our selves; let any man judge.
and knows us better then we do our selves; let any man judge.
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In the second place, therefore, if we will confess our sins, (as we must do) let us deal ingenuously;
In the second place, Therefore, if we will confess our Sins, (as we must do) let us deal ingenuously;
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let us not hide or palliate them. Some people have diseases about them, that they are loath to reveal:
let us not hide or palliate them. some people have diseases about them, that they Are loath to reveal:
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but, Plus memores pudoris, quàm salutis, (saith the Father;) they are more mindful of their shame, then of their health.
but, Plus Memories pudoris, quàm Salutis, (Says the Father;) they Are more mindful of their shame, then of their health.
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And so people, in the acknowledgement of their sin, will not speak out.
And so people, in the acknowledgement of their since, will not speak out.
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Do they think thus to conceal it? or do they think God will shame them for their open dealing? Oh no! While we deal apertly, he is willing to cover,
Do they think thus to conceal it? or do they think God will shame them for their open dealing? O no! While we deal apertly, he is willing to cover,
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and cast a mantle over them. We may conceal our transgressions; but it will not be from his knowledge, but to our own woful prejudice.
and cast a mantle over them. We may conceal our transgressions; but it will not be from his knowledge, but to our own woeful prejudice.
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Here further we may observe, the notable effect of affliction: When God is pleased to awaken the conscience thereby, then there is a free acknowledgement, and serious humiliation.
Here further we may observe, the notable Effect of affliction: When God is pleased to awaken the conscience thereby, then there is a free acknowledgement, and serious humiliation.
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This we see in Josephs brethren; we know of what an unnatural act they were guilty;
This we see in Josephs brothers; we know of what an unnatural act they were guilty;
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their conscience troubled them not for it, for a long time:
their conscience troubled them not for it, for a long time:
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but at last, being in a great perplexity in Egypt, and questioned for no less then treason, their conscience awaketh,
but At last, being in a great perplexity in Egypt, and questioned for no less then treason, their conscience awakes,
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and they reflect with grief upon that foul fact of theirs, Gen. 42. And thus it was with Manasseh; when he came to be in fetters,
and they reflect with grief upon that foul fact of theirs, Gen. 42. And thus it was with Manasses; when he Come to be in fetters,
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then he awaked, and humbled himself in the presence of God.
then he awaked, and humbled himself in the presence of God.
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Elihu saith, ( Job 36.) If they be bound in fetters, and tied with the cords of affliction; Elihu Says, (Job 36.) If they be bound in fetters, and tied with the cords of affliction;
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then will he shew them their work, and their sin; because they have been proved. In the glass of affliction, a man seeth himself fully:then will he show them their work, and their since; Because they have been proved. In the glass of affliction, a man sees himself Fully:
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yea, those errours that lay dormant in prosperity, will come then within his view; as Job saith, that in his trouble he did possess the sins of his youth;
yea, those errors that lay dormant in Prosperity, will come then within his view; as Job Says, that in his trouble he did possess the Sins of his youth;
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his loose olims came then to his remembrance.
his lose Olives Come then to his remembrance.
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And so much we may gather from that speech of the Sareptan widow to Elisha; Why art thou come to call my sins to remembrance,
And so much we may gather from that speech of the Sareptan widow to Elisha; Why art thou come to call my Sins to remembrance,
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and to slay my son? 1 Kings 17. Then doth God set our sins in order before us, and to slay my son? 1 Kings 17. Then does God Set our Sins in order before us,
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and make that register, Conscience, to produce many a forgotten sin. And thus it was with the Prodigal;
and make that register, Conscience, to produce many a forgotten since. And thus it was with the Prodigal;
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his affliction made him see his errour, and whipped him home unto his fathers house. Before I was afflicted, (saith David) I went wrong:
his affliction made him see his error, and whipped him home unto his Father's house. Before I was afflicted, (Says David) I went wrong:
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but now I have learned thy statutes. And therefore it is most sure, that vexatio dat intellectum; affliction teacheth understanding. Schola Crucis, schola Lucis; but now I have learned thy statutes. And Therefore it is most sure, that Vexation that Intellectum; affliction Teaches understanding. School Crucis, School Lucis;
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the cross is the school of light. And Saint Gregory saith sweetly, Oculos quos culpa claudit, poena aperit;
the cross is the school of Light. And Saint Gregory Says sweetly, Eyes quos culpa Claudit, poena Aperitif;
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punishment openeth those eyes which sin shutteth: punishment Openeth those eyes which since shutteth:
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It is like the clay and spittle that Christ applied to the eyes of the blinde man, by which he recovered his sight. For the Use of this:
It is like the clay and spittle that christ applied to the eyes of the blind man, by which he recovered his sighed. For the Use of this:
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First, it must teach us to justifie God in his proceedings, when, in stead of smiling, he frowns upon us;
First, it must teach us to justify God in his proceedings, when, in stead of smiling, he frowns upon us;
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in stead of prospering us, he doth afflict us. It is true, he doth not afflict willingly, Lam. 3.33. nay, in his peoples affliction, he is afflicted, Isai. 63.9. he delighteth in mercy, Micah 7.18. and the execution of judgement is opus alienum, his strange work, Isai. 28.21.
in stead of prospering us, he does afflict us. It is true, he does not afflict willingly, Lam. 3.33. nay, in his peoples affliction, he is afflicted, Isaiah 63.9. he delights in mercy, micah 7.18. and the execution of judgement is opus Alienum, his strange work, Isaiah 28.21.
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But there is a necessity of it: Jer. 9.7. Thus saith the Lord of hosts, I will melt them, and try them:
But there is a necessity of it: Jer. 9.7. Thus Says the Lord of hosts, I will melt them, and try them:
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for how should I do for the daughter of my people? As if he should say,for how should I do for the daughter of my people? As if he should say,
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How should I save them? how should I keep them from perishing everlastingly, if I should not correct them? Now for a season, if need be, (saith the Apostle, 1 Pet. 1.6. you are in heaviness, through many temptations.
How should I save them? how should I keep them from perishing everlastingly, if I should not correct them? Now for a season, if need be, (Says the Apostle, 1 Pet. 1.6. you Are in heaviness, through many temptations.
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As if he should say, You should not be in heaviness, no not for that short season, if there were not need:
As if he should say, You should not be in heaviness, no not for that short season, if there were not need:
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but the dross will not be purged out, without this fire; the rust gotten off, without this file;
but the dross will not be purged out, without this fire; the rust got off, without this file;
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nor the vitious humours purged out, without this sharp dose: you would not be sanctified here, or saved hereafter, without this.
nor the vicious humours purged out, without this sharp dose: you would not be sanctified Here, or saved hereafter, without this.
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And therefore David saith, that God, of his exceeding goodness, caused him to be troubled:
And Therefore David Says, that God, of his exceeding Goodness, caused him to be troubled:
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And Saint Paul saith, that when we are judged, we are chastised of the Lord, that we should not be condemned with the world.
And Saint Paul Says, that when we Are judged, we Are chastised of the Lord, that we should not be condemned with the world.
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Secondly, it should teach us to examine, whether the affliction that God sends upon us, have this effect in us;
Secondly, it should teach us to examine, whither the affliction that God sends upon us, have this Effect in us;
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whether our conscieences are awaked in this storm, as Jonahs was; whether it bring our sins to minde;
whither our conscieences Are awaked in this storm, as Jonahs was; whither it bring our Sins to mind;
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whether it makes us search and try our ways, as it is Lam. 3. and maketh us sift our selves, as it is Eph. 2. and bethink our selves of former errours, that we may purge them out by humiliation.
whither it makes us search and try our ways, as it is Lam. 3. and makes us sift our selves, as it is Ephesians 2. and bethink our selves of former errors, that we may purge them out by humiliation.
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We have not the first degree of profiting by affliction, unless we see our sin. Yea, we should labour to finde out the Achan, the main cause of our trouble,
We have not the First degree of profiting by affliction, unless we see our since. Yea, we should labour to find out the achan, the main cause of our trouble,
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and beg of God to shew wherefore he woundeth us;
and beg of God to show Wherefore he wounds us;
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and with Job, (Chap. 10.) to shew us our rebellion and our sin. A fearful thing it is,
and with Job, (Chap. 10.) to show us our rebellion and our since. A fearful thing it is,
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when a man shall be in their case that Jeremiah speaks of, Chap. 10.6.
when a man shall be in their case that Jeremiah speaks of, Chap. 10.6.
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No man said, What have I done? and of those, Ezek. 16. I have brought thy way upon thine own head, No man said, What have I done? and of those, Ezekiel 16. I have brought thy Way upon thine own head,
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yet hast thou not consideration of thine abominations. A man to be afflicted, and to have no sense of sin;yet hast thou not consideration of thine abominations. A man to be afflicted, and to have no sense of since;
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to have his heart in him as Nabals, like a stone, no consideration of the cause, most woful.
to have his heart in him as Nabal's, like a stone, no consideration of the cause, most woeful.
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But now come to the next verse, which containeth the direction that the Angel gives to Hagar, to return to her mistress,
But now come to the next verse, which Containeth the direction that the Angel gives to Hagar, to return to her mistress,
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and to humble her self under her hand. And here, first, we may observe the goodness of God toward this woman;
and to humble her self under her hand. And Here, First, we may observe the Goodness of God towards this woman;
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that whereas she was hastening to her own wo, and in the high-way to ruine her soul, by going into idolatrous Egypt; God keepeth her from this precipice,
that whereas she was hastening to her own woe, and in the highway to ruin her soul, by going into idolatrous Egypt; God Keepeth her from this precipice,
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and suffereth her to go no further. It is a great mercy of God, to be restrained from evil.
and suffers her to go no further. It is a great mercy of God, to be restrained from evil.
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I kept thee (saith God to Abimelech) that thou shouldst not sin against me, Gen. 20.6.I kept thee (Says God to Abimelech) that thou Shouldst not sin against me, Gen. 20.6.
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God kept the sons of Jacob from shedding of the blood of Joseph, by that perswasion of Reuben. God kept David from perfecting his resolution against the house of Nabal: he had committed a fearful sin,
God kept the Sons of Jacob from shedding of the blood of Joseph, by that persuasion of Reuben. God kept David from perfecting his resolution against the house of Nabal: he had committed a fearful since,
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if, in his rage and fury, he had acted what he had intended.
if, in his rage and fury, he had acted what he had intended.
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And when he had Saul in the cave, and that all opportunity did smile upon him,
And when he had Saul in the cave, and that all opportunity did smile upon him,
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yea invite him to take revenge upon his well-known adversary that sought his life; God kept him from imbruing his hands in the blood of the Lords Anointed.
yea invite him to take revenge upon his wellknown adversary that sought his life; God kept him from imbruing his hands in the blood of the lords Anointed.
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How many have we known, that when they have been bound upon this and that designe, something hath intervened, that hath taken them off,
How many have we known, that when they have been bound upon this and that Design, something hath intervened, that hath taken them off,
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and kept them from doing that which they purposed;
and kept them from doing that which they purposed;
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which was Gods care and providence over them, to prevent their sin, and not to suffer them to be so bad as they would have been. For the Use of this:
which was God's care and providence over them, to prevent their since, and not to suffer them to be so bad as they would have been. For the Use of this:
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Let us, every of us, account it a mercy, and bless God for his restraining grace: Let us, every of us, account it a mercy, and bless God for his restraining grace:
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we have the seed of all sin in us; yet there are some sins that we never felt the least inclination unto;
we have the seed of all since in us; yet there Are Some Sins that we never felt the least inclination unto;
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as Luther saith, he never knew that he had the least motion to covetousness:
as Luther Says, he never knew that he had the least motion to covetousness:
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and therefore, when one thought fit, for the stopping of his mouth, he should be tempted with gold, it was answered by another, Germana illa bestia non curat aurum;
and Therefore, when one Thought fit, for the stopping of his Mouth, he should be tempted with gold, it was answered by Another, Germana illa Beast non curate aurum;
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that that same German beast cared not for gold.
that that same Germane beast cared not for gold.
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So, many a man is never so much as tempted to theft, or sodomy, or murder:
So, many a man is never so much as tempted to theft, or sodomy, or murder:
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this is Gods mercy, that he should thus keep them down, and cast them, as it were, into a sleep;
this is God's mercy, that he should thus keep them down, and cast them, as it were, into a sleep;
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as he did Saul, and those that were about him, 1 Sam. 26. It is not, that we are naturally better then others, that every lust doth not bubble up in us:
as he did Saul, and those that were about him, 1 Sam. 26. It is not, that we Are naturally better then Others, that every lust does not bubble up in us:
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we must acknowledge, it is Gods mercy that keepeth them down, and consider who it is that maketh us to differ, (as the Apostle speaketh in another case, 1 Cor. 4.
we must acknowledge, it is God's mercy that Keepeth them down, and Consider who it is that makes us to differ, (as the Apostle speaks in Another case, 1 Cor. 4.
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Secondly, we have had motions and temptations to this and that sin, that others have fallen into;
Secondly, we have had motions and temptations to this and that since, that Others have fallen into;
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but they have not prevailed with us, to the commission of them.
but they have not prevailed with us, to the commission of them.
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And what hath been the cause that we have not hatched these Cockatrice-eggs, and that they have not come to a fiery flying serpent? Certainly, God hath restrained us;
And what hath been the cause that we have not hatched these Cockatrice eggs, and that they have not come to a fiery flying serpent? Certainly, God hath restrained us;
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he could easily have given us up to our own hearts lusts, as it is, Psal. 81. and have said to our corruptions,
he could Easily have given us up to our own hearts Lustiest, as it is, Psalm 81. and have said to our corruptions,
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as he did to the deceiving spirit that went to Ahab, Go, and prevail, 1 Kings 22. but he hath kept us:
as he did to the deceiving Spirit that went to Ahab, Go, and prevail, 1 Kings 22. but he hath kept us:
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it is his goodness, and we must acknowledge it with all thankfulness. When we hear men engaged in these foul sins of Idolatry, and Murder, and Blasphemy, and Oppression;
it is his Goodness, and we must acknowledge it with all thankfulness. When we hear men engaged in these foul Sins of Idolatry, and Murder, and Blasphemy, and Oppression;
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we must pity them, and thank God for preserving us, who else should be as bad as the worst.
we must pity them, and thank God for preserving us, who Else should be as bad as the worst.
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It was a pious minde in Saint Augustine; he would praise God; pro peccatis quae fecit, and quae non fecit;
It was a pious mind in Saint Augustine; he would praise God; Pro peccatis Quae fecit, and Quae non fecit;
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both for the sins he had committed, and had not committed; for the remission of the former, and the prevention of the later.
both for the Sins he had committed, and had not committed; for the remission of the former, and the prevention of the later.
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I observe sometimes, that people, being resolved upon this and that wickedness, and being prevented of the perfecting of it, by the failing of some instrument or opportunity,
I observe sometime, that people, being resolved upon this and that wickedness, and being prevented of the perfecting of it, by the failing of Some Instrument or opportunity,
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or some sickness, or inability in themselves, that they chase and fret.
or Some sickness, or inability in themselves, that they chase and fret.
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Oh that their eyes were but opened, to see what a mercy this is, that they murmure at;
O that their eyes were but opened, to see what a mercy this is, that they murmur At;
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how good a friend God is to them, while they are their own enemies! They would ruine their souls, and God will not suffer them.
how good a friend God is to them, while they Are their own enemies! They would ruin their Souls, and God will not suffer them.
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That holy Father could say, Utiliter vincitur, cui peccandi licentia eripitur: He is happily conquered, that is restrained from sin;
That holy Father could say, Utiliter vincitur, cui Peccandi licentia eripitur: He is happily conquered, that is restrained from since;
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yea, though God stop his way with thorns, and by some heavie-armed affliction on him: for, by this means, though the body suffer, yet the soul may be saved.
yea, though God stop his Way with thorns, and by Some heavie-armed affliction on him: for, by this means, though the body suffer, yet the soul may be saved.
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On the other side, it is the greatest judgement that God can lay upon a man, on this side hell, to let him thrive in sin;
On the other side, it is the greatest judgement that God can lay upon a man, on this side hell, to let him thrive in since;
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when he saith, as to Ephraim, in Hosea, NONLATINALPHABET, Let him alone; let him go on, to make up the measure of his iniquity;
when he Says, as to Ephraim, in Hosea,, Let him alone; let him go on, to make up the measure of his iniquity;
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let him that is filthy, be filthy still; I will not stop or stay him.let him that is filthy, be filthy still; I will not stop or stay him.
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Thus God, in his judgement, doth by many a man, as by Pharaoh and his army;
Thus God, in his judgement, does by many a man, as by Pharaoh and his army;
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make them fair way, even into the midst of the sea, and then take them off.
make them fair Way, even into the midst of the sea, and then take them off.
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Oh let us all pray, that when our foot slippeth, the mercy of God may hold us up, and keep us from falling, Psal. 94. for, we being tempted unto evil,
O let us all pray, that when our foot slippeth, the mercy of God may hold us up, and keep us from falling, Psalm 94. for, we being tempted unto evil,
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and inclineable in our nature, not onely to resolve upon it, but to pray that we may be kept by his grace;
and inclinable in our nature, not only to resolve upon it, but to pray that we may be kept by his grace;
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and that the knife may be taken from us, with which, like mad-men, we would wound our selves.
and that the knife may be taken from us, with which, like madmen, we would wound our selves.
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We now come to the direction it self, which consisteth of two things. First, she must return to her mistris.
We now come to the direction it self, which Consisteth of two things. First, she must return to her mistress.
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Secondly, she must humble her self, under her hand. First, she must return. Musculus moveth the question, why the Angel would have her return;
Secondly, she must humble her self, under her hand. First, she must return. Musculus moves the question, why the Angel would have her return;
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seeing after a while, she was to be cast out of Abrahams house? And he answereth;
seeing After a while, she was to be cast out of Abrahams house? And he Answers;
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that first, it was a considerable time, that she stayed in Abrahams family; even till her son was grown:
that First, it was a considerable time, that she stayed in Abrahams family; even till her son was grown:
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he was fourteen years older then Isaac; and after Jsaac was born, his mother and he staid so long, till Isaac and he could play together;
he was fourteen Years older then Isaac; and After Isaac was born, his mother and he stayed so long, till Isaac and he could play together;
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and he could mock Isaac: (as appears, Gen. 25. ) which was the cause of his ejectment.
and he could mock Isaac: (as appears, Gen. 25.) which was the cause of his ejectment.
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For the injunction, there might be something observed out of it, (if it had not been before touched:)
For the injunction, there might be something observed out of it, (if it had not been before touched:)
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As first, That he would have her return: therefore he condemns her flight. This we spoke of before; As First, That he would have her return: Therefore he condemns her flight. This we spoke of before;
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and shewed, that the flight of servants, upon ill usage by their masters or mistresses, was unlawful.
and showed, that the flight of Servants, upon ill usage by their Masters or mistress's, was unlawful.
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Secondly, He saith here, return to thy mistris; as justifying the order that God hath set in the world; of government, and subjection:
Secondly, He Says Here, return to thy mistress; as justifying the order that God hath Set in the world; of government, and subjection:
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Some must be masters, and others in the condition of servants: of this we have spoken heretofore, largely;
some must be Masters, and Others in the condition of Servants: of this we have spoken heretofore, largely;
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and shewed that by the commandement that God hath given to masters, to govern their servants, (both in the old and new testament:) by the many directions he hath given both to masters and servants,
and showed that by the Commandment that God hath given to Masters, to govern their Servants, (both in the old and new Testament:) by the many directions he hath given both to Masters and Servants,
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for their carriage: (as appeareth in Moses, Solomon 's And the Apostles writings:) by the examples of Saints and holy men, that have been, some masters, some servants;
for their carriage: (as appears in Moses, Solomon is And the Apostles writings:) by the Examples of Saints and holy men, that have been, Some Masters, Some Servants;
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by the rewards propounded both to masters and servants, upon the conscionable performance of their duty;
by the rewards propounded both to Masters and Servants, upon the conscionable performance of their duty;
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it appeareth, that God approveth of the condition of servants: and therefore the Anabaptists are but vain, in their objections against it.
it appears, that God approveth of the condition of Servants: and Therefore the Anabaptists Are but vain, in their objections against it.
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They say, that it is against nature, for one to be servant to another:
They say, that it is against nature, for one to be servant to Another:
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servuus nomen non naturae sed culpae, saith Saint Augustin; Servant is a name, not of nature, but of sin and punishment;servuus Nome non naturae sed Culpae, Says Saint Augustin; Servant is a name, not of nature, but of since and punishment;
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be it so, that it is against perfect nature, and the state of innocency, wherein there should not have been That dominium despoticum, that masterly power, that is now exercised;
be it so, that it is against perfect nature, and the state of innocency, wherein there should not have been That dominium despoticum, that masterly power, that is now exercised;
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yet it is not against that course of nature, wherein God hath now setled man: God hath turned some punishments of sin, into bounden duties;
yet it is not against that course of nature, wherein God hath now settled man: God hath turned Some punishments of since, into bounden duties;
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as subjection of the wife to the husband, and mans eating his bread in the sweat of his browes:
as subjection of the wife to the husband, and men eating his bred in the sweat of his brows:
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But again say they, it is against grace, and that liberty which Christ hath purchased; but I say it is not;
But again say they, it is against grace, and that liberty which christ hath purchased; but I say it is not;
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for Christ hath set us free from the ceremoniall law, and from the curse and rigour of the morall law,
for christ hath Set us free from the ceremonial law, and from the curse and rigour of the moral law,
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and from Satan, sin, death and damnation; but not from that order, and those degrees, which he hath established in the world.
and from Satan, since, death and damnation; but not from that order, and those Degrees, which he hath established in the world.
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But we are all one in Christ (say they;) there is neither bond nor free:
But we Are all one in christ (say they;) there is neither bound nor free:
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True, as they are members of Christs spiritual Body; but not as they are members of a politick Body:
True, as they Are members of Christ spiritual Body; but not as they Are members of a politic Body:
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a politick inequality, is not against a spirituall equality: Onesimus is as good as Philemon in Christ; yet Onesimus is Philemons servant:
a politic inequality, is not against a spiritual equality: Onesimus is as good as Philemon in christ; yet Onesimus is Philemons servant:
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this kinde of reasoning was in the very Apostles time; servants presumed upon their liberty by Christ;
this kind of reasoning was in the very Apostles time; Servants presumed upon their liberty by christ;
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and therefore they would shake off the yoke of subjection, especially to the aliens: But we shall see how earnest the Apostles are, to put strength in This;
and Therefore they would shake off the yoke of subjection, especially to the aliens: But we shall see how earnest the Apostles Are, to put strength in This;
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and tell them that their spirituall estate, may not dissolve civil order, but they must be subject to their masters,
and tell them that their spiritual estate, may not dissolve civil order, but they must be Subject to their Masters,
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whether christian or heathen, so long as they were servants, even for conscience sake; but no more of this.
whither christian or heathen, so long as they were Servants, even for conscience sake; but no more of this.
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Secondly, humble thy self under her hand. This is harsher then the former: Gods commands lye not alwayes in smooth wayes;
Secondly, humble thy self under her hand. This is harsher then the former: God's commands lie not always in smooth ways;
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they charge that which is contrary to our corrupt disposition, but they must be obeyed;
they charge that which is contrary to our corrupt disposition, but they must be obeyed;
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though it be to the pulling out of the right eye, and to the cutting off of the right hand:
though it be to the pulling out of the right eye, and to the cutting off of the right hand:
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but we will defer this, till we come to shew how Hagar performed This which the Angell injoyned her:
but we will defer this, till we come to show how Hagar performed This which the Angel enjoined her:
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In the mean time we must observe, that she had been guilty of faults. First, flying from her mistress. Secondly, insolency towards her mistress.
In the mean time we must observe, that she had been guilty of Faults. First, flying from her mistress. Secondly, insolency towards her mistress.
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Now the Angell fitteth the medicine unto both these maladies. First, she must make amends, for her flight, by her returning.
Now the Angel fits the medicine unto both these maladies. First, she must make amends, for her flight, by her returning.
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Secondly, she must humble her self under her mistresses hand, to make amends for her insolency:
Secondly, she must humble her self under her mistress's hand, to make amends for her insolency:
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and here might be observed, that satisfaction is to be given to such, whom we have offended;
and Here might be observed, that satisfaction is to be given to such, whom we have offended;
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we must confess our fault, and crave their pardon, and carry our selves fairly towards them for after time:
we must confess our fault, and crave their pardon, and carry our selves fairly towards them for After time:
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we see it was done by Josephs brethren, and Aaron; and it is that which our Saviour approveth:
we see it was done by Josephs brothers, and Aaron; and it is that which our Saviour approveth:
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that if our brother have any thing against us, we should be reconciled unto him; which cannot be done without confession, and submission:
that if our brother have any thing against us, we should be reconciled unto him; which cannot be done without Confessi, and submission:
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And Saint Paul undertaketh for Onesimus, that he shall return and deprecate his fault, and be ever after a faithfull servant.
And Saint Paul undertaketh for Onesimus, that he shall return and deprecate his fault, and be ever After a faithful servant.
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This is a bitter pill to many men:
This is a bitter pill to many men:
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when they have done wrong, they are loath to confess it, or to seek pardon for it;
when they have done wrong, they Are loath to confess it, or to seek pardon for it;
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but if they shall not do it, they shall finde, that as they are still debtors to men,
but if they shall not do it, they shall find, that as they Are still debtors to men,
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so they are to God also; and incur his wrath, by not obeying this commandement of God.
so they Are to God also; and incur his wrath, by not obeying this Commandment of God.
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But I will conclude with that which is required of men, in regard of God:
But I will conclude with that which is required of men, in regard of God:
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as they have gone away from him by their sin, so they must return unto him;
as they have gone away from him by their since, so they must return unto him;
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and as they have lifted up themselves, in the pride of their hearts, against him, so they must humble themselves under his hand: 1 Pet. 5. First we must return.
and as they have lifted up themselves, in the pride of their hearts, against him, so they must humble themselves under his hand: 1 Pet. 5. First we must return.
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How often are sinners call'd upon by the Prophets;
How often Are Sinners called upon by the prophets;
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Return unto the Lord: the Father allegorizeth that place of the wise men, returning into their country another way;Return unto the Lord: the Father allegorizeth that place of the wise men, returning into their country Another Way;
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the sinner that hath gone out by the way of uncleanness, he must return by the way continency;
the sinner that hath gone out by the Way of uncleanness, he must return by the Way continency;
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if by the way of excess, he must return by the way of temperance: if by the way of pride, he must return by the way of humility:
if by the Way of excess, he must return by the Way of temperance: if by the Way of pride, he must return by the Way of humility:
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Return we must, for the longer we keep off from God, the worse we are:
Return we must, for the longer we keep off from God, the Worse we Are:
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like to Absalon, who having offended his father, fled to Geshur, and there stayed three yeares.
like to Absalom, who having offended his father, fled to Geshur, and there stayed three Years.
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2 Sam. 13. But we must return to our father, as the prodigall did. Secondly, we must humble our selves under his hand; 2 Sam. 13. But we must return to our father, as the prodigal did. Secondly, we must humble our selves under his hand;
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we must confess our fault with grief and shame; and we must acknowledg his justness, in the affliction that he layeth upon us;
we must confess our fault with grief and shame; and we must acknowledge his justness, in the affliction that he Layeth upon us;
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justifie him and condemn our selves, and accept of the punishment of our iniquity? as it is, Levit. 26. And we must earnestly beg his pardon,
justify him and condemn our selves, and accept of the punishment of our iniquity? as it is, Levit. 26. And we must earnestly beg his pardon,
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and vow better obedience towards him: and all this we must do ingenuously; as it is here, we must humble our selves:
and Voelli better Obedience towards him: and all this we must do ingenuously; as it is Here, we must humble our selves:
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there be many that be humiliati, sed non humiles; humbled, but not humble;
there be many that be Humiliati, sed non Humiles; humbled, but not humble;
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as we see in Ahab: many have their hearts broke, and yet their stomack is not broken.
as we see in Ahab: many have their hearts broke, and yet their stomach is not broken.
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But we must freely and willingly humble our selves before God.
But we must freely and willingly humble our selves before God.
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And as the word here used, is in the conjugation Hithpael, and signifieth a continuation of the Act: Hagar must humble her self;
And as the word Here used, is in the conjugation Hithpael, and signifies a continuation of the Act: Hagar must humble her self;
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yea and continue humble, all the time she stayeth with her mistris. So must it be with us, having after offending God, returned unto him;
yea and continue humble, all the time she stays with her mistress. So must it be with us, having After offending God, returned unto him;
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and having confessed our sins, and begged pardon, and vowed obedience;
and having confessed our Sins, and begged pardon, and vowed Obedience;
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we must continue humble, and so in humility walk with our God, and provoke him no more.
we must continue humble, and so in humility walk with our God, and provoke him no more.
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We see in too many that optimi dum infirmi (as he said;) when God hath met with them in some affliction, they seek God,
We see in too many that Optimi dum infirmi (as he said;) when God hath met with them in Some affliction, they seek God,
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and confess their sin, and beg pardon, and a releas from the judgment: but after a while they grow proud against God, and provoke him;
and confess their since, and beg pardon, and a releas from the judgement: but After a while they grow proud against God, and provoke him;
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and have forgotten the dayes of their pressure. But it ought not to be so, my dear brethren:
and have forgotten the days of their pressure. But it ought not to be so, my dear brothers:
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we must make conscience of walking in an humble course (after our deliverances,) and an endeavouring to please God ever after;
we must make conscience of walking in an humble course (After our Deliverances,) and an endeavouring to please God ever After;
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for else there may be just reason to question all our former humiliation; and fear for the time to come, of some further measure of indignation;
for Else there may be just reason to question all our former humiliation; and Fear for the time to come, of Some further measure of Indignation;
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for we know who it was that said, sin no more, lest a worse thing come unto thee. Preached, Decemb. 1. 1641.
for we know who it was that said, sin no more, lest a Worse thing come unto thee. Preached, December 1. 1641.
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THE THIRTEENTH SERMON. GEN. 16.10. And the Angel of the Lord said unto her, I will multiply, &c. THese be the three sorts of words that the Angel useth to Hagar, words of prediction.
THE THIRTEENTH SERMON. GEN. 16.10. And the Angel of the Lord said unto her, I will multiply, etc. THese be the three sorts of words that the Angel uses to Hagar, words of prediction.
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And first, he foretelleth the multiplication of her seed, vers. 10.
And First, he foretelleth the multiplication of her seed, vers. 10.
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Secondly, the name of her son that she should bear, who was to be the root of so numerous an issue, Ishmael: together with the reason of his name, verse 11. Thirdly, his quality and condition:
Secondly, the name of her son that she should bear, who was to be the root of so numerous an issue, Ishmael: together with the reason of his name, verse 11. Thirdly, his quality and condition:
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He shall be a wilde man: his hand shall be against every man, and every mans hand against him; He shall be a wild man: his hand shall be against every man, and every men hand against him;
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and yet of that power, that he should dwell in the presence of all his brethren.
and yet of that power, that he should dwell in the presence of all his brothers.
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But before I come to these particulars, give me leave to observe, in general, Here is a great comfort propounded to Hagar; but the Angel gave her not this comfort, till she had been humbled.
But before I come to these particulars, give me leave to observe, in general, Here is a great Comfort propounded to Hagar; but the Angel gave her not this Comfort, till she had been humbled.
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And this is Gods manner of dealing; First to humble them, and then to comfort them.
And this is God's manner of dealing; First to humble them, and then to Comfort them.
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So it was in the former Chapter, (vers. 12.) with Abraham; an horrour of great darkness fell upon him, and after that, God speaketh comfortably unto him. So it was in the former Chapter, (vers. 12.) with Abraham; an horror of great darkness fell upon him, and After that, God speaks comfortably unto him.
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So Jacob was in great distress and perplexity, through the news of his brothers coming towards him;
So Jacob was in great distress and perplexity, through the news of his Brother's coming towards him;
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and then the Angel of the Lord cometh unto him, and wrestleth with him, and assureth him of protection, Gen. 32. And so Joseph is in great trouble, and afterwards lifted up.
and then the Angel of the Lord comes unto him, and wrestleth with him, and assureth him of protection, Gen. 32. And so Joseph is in great trouble, and afterwards lifted up.
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And so Moses, and divers others. But to speak of that which we especially intend: The soul God will have humbled in the sight of sin, and sorrow for it, before he comfort it.
And so Moses, and diverse Others. But to speak of that which we especially intend: The soul God will have humbled in the sighed of since, and sorrow for it, before he Comfort it.
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This we see in David; he confesseth and mourneth, before God speaks peace unto him.
This we see in David; he Confesses and Mourneth, before God speaks peace unto him.
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And so it was with Manasseh; he is first humbled for his sin, and then he is refreshed with comfort.
And so it was with Manasses; he is First humbled for his since, and then he is refreshed with Comfort.
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God promiseth to restore comfort to the mourners, Isai. 57. they mourn first, and then they have comfort.
God promises to restore Comfort to the mourners, Isaiah 57. they mourn First, and then they have Comfort.
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And when our Lord saith, Blessed are they that mourn; for they shall be comforted; (Matth. 5.) he sheweth the manner of Gods proceeding.
And when our Lord Says, Blessed Are they that mourn; for they shall be comforted; (Matthew 5.) he shows the manner of God's proceeding.
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And the like we see, in that sweet invitation of his, Matth. 11.28. Come unto me, all ye that labour, and are heavie laden; and I will refresh you:
And the like we see, in that sweet invitation of his, Matthew 11.28. Come unto me, all you that labour, and Are heavy laden; and I will refresh you:
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We must finde sin a burden, before he will ease us.
We must find since a burden, before he will ease us.
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The woman that was a sinner in the city, was humbled, before Christ told her, that her sins were forgiven her.
The woman that was a sinner in the City, was humbled, before christ told her, that her Sins were forgiven her.
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And so it was with that poor traveller, Luke 10. he is wounded, before the good Samaritan comes and cures him.
And so it was with that poor traveller, Lycia 10. he is wounded, before the good Samaritan comes and cures him.
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And so it was with Saint Paul, Acts 9. he was humbled, and lay in great perplexity a good while,
And so it was with Saint Paul, Acts 9. he was humbled, and lay in great perplexity a good while,
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before God sends Ananias unto him.
before God sends Ananias unto him.
p-acp np1 vvz np1 p-acp pno31.
(20) sermon (DIV1)
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And the Jaylor was cast down in the sight of his sin, before he was raised up by spiritual comfort, Acts 16.
And the Jailor was cast down in the sighed of his since, before he was raised up by spiritual Comfort, Acts 16.
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(20) sermon (DIV1)
652
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And certainly, this course that God takes, is full of wisdom: For,
And Certainly, this course that God Takes, is full of Wisdom: For,
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(20) sermon (DIV1)
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First, God looketh there should be a receptivity, a fitting capacity in that heart that he means to comfort:
First, God looks there should be a receptivity, a fitting capacity in that heart that he means to Comfort:
ord, np1 vvz a-acp vmd vbi dt n1, dt j-vvg n1 p-acp d n1 cst pns31 vvz pc-acp vvi:
(20) sermon (DIV1)
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nay, he should but throw away his comfort, if the subject be not prepared. The earth must be plowed, before the seed be committed to it:
nay, he should but throw away his Comfort, if the Subject be not prepared. The earth must be plowed, before the seed be committed to it:
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(20) sermon (DIV1)
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the wax must be chafed, before it will receive impression: the vessel must be cleansed, before the sweet liquor be put into it.
the wax must be chafed, before it will receive impression: the vessel must be cleansed, before the sweet liquour be put into it.
dt n1 vmb vbi vvn, c-acp pn31 vmb vvi n1: dt n1 vmb vbi vvn, p-acp dt j n1 vbi vvn p-acp pn31.
(20) sermon (DIV1)
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NONLATINALPHABET; (saith Nazianzen; ) Who puts precious ointment into an unsavoury vessel? The seed seemeth but lost, to be thrown upon the unbroken earth. ; (Says Nazianzen;) Who puts precious ointment into an unsavoury vessel? The seed seems but lost, to be thrown upon the unbroken earth.
; (vvz np1;) r-crq vvz j n1 p-acp dt j n1? dt n1 vvz p-acp vvn, pc-acp vbi vvn p-acp dt j n1.
(20) sermon (DIV1)
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And to what purpose, to set the seal upon wax that is hard? And unless the vessel be rinsed,
And to what purpose, to Set the seal upon wax that is hard? And unless the vessel be rinsed,
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(20) sermon (DIV1)
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and made clean, the sweet water, that is put into it, is spoiled. And so, unless the heart be humbled, comforts are cast away; they cannot be received.
and made clean, the sweet water, that is put into it, is spoiled. And so, unless the heart be humbled, comforts Are cast away; they cannot be received.
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(20) sermon (DIV1)
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Secondly, God intendeth, that those whom he will refresh, should finde sweetness in his comforts:
Secondly, God intends, that those whom he will refresh, should find sweetness in his comforts:
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(20) sermon (DIV1)
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Taste and see how gracious he is, Psal. 34. but it is preceding humiliation, that must work this rellish; Taste and see how gracious he is, Psalm 34. but it is preceding humiliation, that must work this relish;
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(20) sermon (DIV1)
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even as we see, P•st frigora, dulcior ignis; fire is the more chearing, after cold; and after a dark lowring night, the clear morning is more comfortable:
even as we see, P•st frigora, dulcior ignis; fire is the more cheering, After cold; and After a dark lowering night, the clear morning is more comfortable:
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And, NONLATINALPHABET, (saith Saint Basil; ) Fasting and abstinence sauceth best the use of meats: And,, (Says Faint Basil;) Fasting and abstinence sauceth best the use of Meats:
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And, to the hungry soul, even a bitter thing is sweet, (saith Solomon. ) And Seneca saith of Health, Magis placet reddita, quàm retenta;
And, to the hungry soul, even a bitter thing is sweet, (Says Solomon.) And Senecca Says of Health, Magis placet reddita, quàm retenta;
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(20) sermon (DIV1)
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that 'tis more apprehended, and more joyed in, being restored, then when not interrupted.
that it's more apprehended, and more joyed in, being restored, then when not interrupted.
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(20) sermon (DIV1)
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They that have truely mourned for sin, and have felt some anguish & distress of spirit for it, Oh how sweet is comfort to them!
They that have truly mourned for since, and have felt Some anguish & distress of Spirit for it, O how sweet is Comfort to them!
pns32 cst vhb av-j vvn p-acp n1, cc vhb vvn d n1 cc n1 pp-f n1 p-acp pn31, uh q-crq j vbz n1 p-acp pno32!
(20) sermon (DIV1)
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How beautiful are the feet of those that bring gladness! How beautiful Are the feet of those that bring gladness!
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yea, the least light, (by the smallest crevise) to one that is in that darkness, is acceptable.
yea, the least Light, (by the Smallest crevice) to one that is in that darkness, is acceptable.
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Thirdly, God intendeth, that men should make much of those comforts that he hath given them, and preserve them:
Thirdly, God intends, that men should make much of those comforts that he hath given them, and preserve them:
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Now they cannot be so chary and so choice in the keeping of them, unless they have had,
Now they cannot be so chary and so choice in the keeping of them, unless they have had,
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first, a sense of the want of them:
First, a sense of the want of them:
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(20) sermon (DIV1)
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the receiving of them, after much longing for them, maketh men fearful, (by any miscarriages) to lose or forfeit them.
the receiving of them, After much longing for them, makes men fearful, (by any miscarriages) to loose or forfeit them.
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Psal. 85. God will speak to his people, and to his Saints; with this intention, that they shall return no more unto folly. The Use of this is, Psalm 85. God will speak to his people, and to his Saints; with this intention, that they shall return no more unto folly. The Use of this is,
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(20) sermon (DIV1)
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First, to us that be the Ministers, and you that are the people: To us, in the speaking comforts, and to you, in the receiving of them.
First, to us that be the Ministers, and you that Are the people: To us, in the speaking comforts, and to you, in the receiving of them.
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We must not comfort, before we see you humbled for your sins.
We must not Comfort, before we see you humbled for your Sins.
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God giveth his Ministers the tongue of the learned, to minister a word in due season:
God gives his Ministers the tongue of the learned, to minister a word in due season:
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but to whom? to him that is weary, Isai. 50. We must, like the good Samaritan, pour in,
but to whom? to him that is weary, Isaiah 50. We must, like the good Samaritan, pour in,
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(20) sermon (DIV1)
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first wine, and then oil: we must purge by Potion, and then comfort by Cordial: we must use, first, verbera, the stripes of the Law;
First wine, and then oil: we must purge by Potion, and then Comfort by Cordial: we must use, First, Verbera, the stripes of the Law;
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and then draw out uhera, the brests of the Gospel.
and then draw out uhera, the breasts of the Gospel.
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(20) sermon (DIV1)
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I know that people are greedy of comforts, and, like the sons of Zebedee, they would have a grant of sitting on the right hand, and left, in Christs Kingdom,
I know that people Are greedy of comforts, and, like the Sons of Zebedee, they would have a grant of sitting on the right hand, and left, in Christ Kingdom,
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(20) sermon (DIV1)
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before ever they have drank of the cup that he did drink of, or have been baptized with his baptism: they send for the Minister,
before ever they have drank of the cup that he did drink of, or have been baptised with his Baptism: they send for the Minister,
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(20) sermon (DIV1)
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and desire him to give it them; but discover not any measure of humiliation, upon which to ground this comfort.
and desire him to give it them; but discover not any measure of humiliation, upon which to ground this Comfort.
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(20) sermon (DIV1)
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Now, if we should satisfie them in this, we should be unfaithful to our Master, and bad stewards of that allowance which he giveth us to dispense;
Now, if we should satisfy them in this, we should be unfaithful to our Master, and bad Stewards of that allowance which he gives us to dispense;
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(20) sermon (DIV1)
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yea, it may be, we might be guilty of giving childrens bread unto dogs. And as we should be unfaithful to God,
yea, it may be, we might be guilty of giving Children's bred unto Dogs. And as we should be unfaithful to God,
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(20) sermon (DIV1)
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so we should be helpless to men; we should do them no good with comforts, being not disposed for them by humiliation:
so we should be helpless to men; we should do them no good with comforts, being not disposed for them by humiliation:
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(20) sermon (DIV1)
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nay, we should do them much harm:
nay, we should do them much harm:
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for the great Master of Physick telleth us, that, in an impure body, NONLATINALPHABET, omne nutritivum est nocivum; that which nourisheth, hurteth.
for the great Master of Physick Telleth us, that, in an impure body,, omne nutritivum est Nocivum; that which Nourishes, hurteth.
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There must be first an evacuation of humours, where there is Plethory; and then nourishing things do well.
There must be First an evacuation of humours, where there is Plethory; and then nourishing things do well.
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As we must be, therefore, careful, in our way, to give every one the portion of meat in due season; so, do not you require comforts of us, till you come to a sight of your sins,
As we must be, Therefore, careful, in our Way, to give every one the portion of meat in due season; so, do not you require comforts of us, till you come to a sighed of your Sins,
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and have true remorse in your souls for them.
and have true remorse in your Souls for them.
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A second Use may be this, even to abate the joy of some people in the world, who brag of those comforts that they have in themselves,
A second Use may be this, even to abate the joy of Some people in the world, who brag of those comforts that they have in themselves,
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and perswasion that they have of their good condition;
and persuasion that they have of their good condition;
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and yet cannot say, that they have been truely and sensibly cast down for their sins.
and yet cannot say, that they have been truly and sensibly cast down for their Sins.
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I may say, Their rejoycing is not good, as the Apostle speaketh, (1 Cor. 5.) in another case:
I may say, Their rejoicing is not good, as the Apostle speaks, (1 Cor. 5.) in Another case:
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They may suspect such a building, as hath no better a foundation:
They may suspect such a building, as hath no better a Foundation:
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They may justly fear, that their comfort is not of God, because they have it not according to Gods order and method:
They may justly Fear, that their Comfort is not of God, Because they have it not according to God's order and method:
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For, on whom hath he ever bestowed the spirit of adoption, who have not first had the spirit of bondage? What spirit hath ever God raised, that he hath not first, in some measure, cast down? I say, In some measure:
For, on whom hath he ever bestowed the Spirit of adoption, who have not First had the Spirit of bondage? What Spirit hath ever God raised, that he hath not First, in Some measure, cast down? I say, In Some measure:
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for I know, the same measure of humiliation is not required of all.
for I know, the same measure of humiliation is not required of all.
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As there may be in the soul false fears; (Satan hath his NONLATINALPHABET, (as the Greek Father calls them;
As there may be in the soul false fears; (Satan hath his, (as the Greek Father calls them;
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) his vizards, to terrifie people withal; ) his vizards, to terrify people withal;
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and to make them fear, when there is no just cause of fear:) so there may be false joys;
and to make them Fear, when there is no just cause of Fear:) so there may be false Joys;
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and people may triumph in some comforts, that yet are not the joy of the Spirit:
and people may triumph in Some comforts, that yet Are not the joy of the Spirit:
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Remember we it every of us; True joy in the Christian soul, riseth out of sorrow for sin:
remember we it every of us; True joy in the Christian soul, Riseth out of sorrow for since:
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And that is the truest consolation, that we finde in our selves, after true humiliation. A Second thing is this.
And that is the Truest consolation, that we find in our selves, After true humiliation. A Second thing is this.
cc cst vbz dt js n1, cst pns12 vvb p-acp po12 n2, p-acp j n1. dt ord n1 vbz d.
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Here is a promise of a great blessing to this woman, but mark how it is inferred;
Here is a promise of a great blessing to this woman, but mark how it is inferred;
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even upon the direction that the Angell had given her in the former vers: If she shall return and humble her self, under the hand of her mistress;
even upon the direction that the Angel had given her in the former vers: If she shall return and humble her self, under the hand of her mistress;
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acknowledging her fault, and carrying her self fittingly for after time; then she may expect the accomplishment of that blessing, which the Angell here foretelleth:
acknowledging her fault, and carrying her self fittingly for After time; then she may expect the accomplishment of that blessing, which the Angel Here foretelleth:
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The promises of the blessings of God, run with a condition of our obedience:
The promises of the blessings of God, run with a condition of our Obedience:
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If thou dost well, shall thou not be accepted (saith God to Cain, Gen. 4.7.) Acceptation there is a full word;If thou dost well, shall thou not be accepted (Says God to Cain, Gen. 4.7.) Acceptation there is a full word;
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it includeth the blessings both of this life, and that which is to come; but there is also a condition of doing well: So Deut. 8.29. Oh that there were such an heart in this people, to fear me, and keep all my commandements alwayes;
it includeth the blessings both of this life, and that which is to come; but there is also a condition of doing well: So Deuteronomy 8.29. O that there were such an heart in this people, to Fear me, and keep all my Commandments always;
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that it might be well with them, and with their seed for ever. God engageth himself to be good unto them, and to their seed;that it might be well with them, and with their seed for ever. God engageth himself to be good unto them, and to their seed;
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but there is a condition of obeying him, and keeping his commandements:
but there is a condition of obeying him, and keeping his Commandments:
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and this Moses fully layeth forth, in Deut. 28. Where he mentioneth a world of blessings, and this Moses Fully Layeth forth, in Deuteronomy 28. Where he mentioneth a world of blessings,
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but withall mentioneth the condition of enjoyment of them, even the keeping and observing of Gods commandements;
but withal mentioneth the condition of enjoyment of them, even the keeping and observing of God's Commandments;
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David giveth none encouragement to Solomon to receive Gods blessing, but upon condition of his obedience: David gives none encouragement to Solomon to receive God's blessing, but upon condition of his Obedience:
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1 Chron. 28. And it was none other, then God himself, had told him, as he relates it, Psal. 122.12. If thy children shall keep my covenant and my testimony, that I shall teach them, thus and thus it shall be unto them: Psal. 84.11. The Lord is a Sun and a shield; 1 Chronicles 28. And it was none other, then God himself, had told him, as he relates it, Psalm 122.12. If thy children shall keep my Covenant and my testimony, that I shall teach them, thus and thus it shall be unto them: Psalm 84.11. The Lord is a Sun and a shield;
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he will give grace and glory, no good thing will he withhold; he will give grace and glory, no good thing will he withhold;
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(here is good measure, pressed down, heaped up, and running over;) but for whom is all this,
(Here is good measure, pressed down, heaped up, and running over;) but for whom is all this,
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or what is the condition? You shall finde it in the next words; Those that walk uprightly: upright walking, is the condition of these blessings. Isaiah. 1.19. If you be willing and obedient, you shall eate the good things of the land.
or what is the condition? You shall find it in the next words; Those that walk uprightly: upright walking, is the condition of these blessings. Isaiah. 1.19. If you be willing and obedient, you shall eat the good things of the land.
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Where see, that those NONLATINALPHABET, the things that concern this life; (as the Apostle calleth them, 1 Cor. 6.3.) are promised with a condition;
Where see, that those, the things that concern this life; (as the Apostle calls them, 1 Cor. 6.3.) Are promised with a condition;
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and for the blessings of the life to come; They run with a condition also:
and for the blessings of the life to come; They run with a condition also:
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as we may gather from that speech of our Lord, Mat. 19. to the young man, who desired to know what he should do, to obtain eternal life;
as we may gather from that speech of our Lord, Mathew 19. to the young man, who desired to know what he should do, to obtain Eternal life;
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(for he made account, he must do some thing for it:) Christ tells him, If thou wilt enter into life, keep the commandements:
(for he made account, he must do Some thing for it:) christ tells him, If thou wilt enter into life, keep the Commandments:
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God hath made a promise of blessings, both here and hereafter;
God hath made a promise of blessings, both Here and hereafter;
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but to what? Saint Paul will tell us, 1 Tim. 4. Godliness hath the promise both of this and that life which is to come.
but to what? Saint Paul will tell us, 1 Tim. 4. Godliness hath the promise both of this and that life which is to come.
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Be thou faithful unto the death, and I will give thee the crown of life, saith our Lord unto the Church, Revel. 2.10. The promise is upon condition of practice. For the Use of it: Be thou faithful unto the death, and I will give thee the crown of life, Says our Lord unto the Church, Revel. 2.10. The promise is upon condition of practice. For the Use of it:
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It meets, first, with a great many in the world, who are urging God with the performance of his promise;
It meets, First, with a great many in the world, who Are urging God with the performance of his promise;
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yea, and challenging him for not performance; while, in the mean time, they regard not at all the performance of the condition.
yea, and challenging him for not performance; while, in the mean time, they regard not At all the performance of the condition.
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What? do men think, that, having entered into Covenant with God, that he must be tied by his part,
What? do men think, that, having entered into Covenant with God, that he must be tied by his part,
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and not they by theirs? Must he be fast, and must they be loose? I wonder with what face they can complain of God, where they are conscious to themselves of their gross and foul neglects, contrary to their vow in Baptism, contrary to their Covenant renewed in the Lords Supper,
and not they by theirs? Must he be fast, and must they be lose? I wonder with what face they can complain of God, where they Are conscious to themselves of their gross and foul neglects, contrary to their Voelli in Baptism, contrary to their Covenant renewed in the lords Supper,
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and contrary to many private engagements, upon occasion of some mercy experienced, or judgement feared or inflicted.
and contrary to many private engagements, upon occasion of Some mercy experienced, or judgement feared or inflicted.
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I dare not think they are so desperate, as to imagine that nothing is to be done on their part;
I Dare not think they Are so desperate, as to imagine that nothing is to be done on their part;
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that they make account to go to heaven in some whirlwinde; that the Kingdom of heaven will come with expectation;
that they make account to go to heaven in Some whirlwind; that the Kingdom of heaven will come with expectation;
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or that there is no more required, but some languid or faint wish, to make them happie;
or that there is no more required, but Some languid or faint wish, to make them happy;
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like that of Balaam; Let my soul die the death of the righteous, and let my last end be like his:
like that of balaam; Let my soul die the death of the righteous, and let my last end be like his:
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that once being within the compass of the Church, (like passengers at sea) they shall be brought to the haven, even sleeping;
that once being within the compass of the Church, (like passengers At sea) they shall be brought to the Haven, even sleeping;
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like the lilies cloathed without spinning, and like the birds fed without sowing. Certainly, they must think, that something is to be done on their part:
like the lilies clothed without spinning, and like the Birds fed without sowing. Certainly, they must think, that something is to be done on their part:
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And if so, Why do they not do it? Why do they not strive, that they may be crowned? Why do they not run, that they may obtain? Why do they not fit themselves for Gods blessing, by holy living? At least,
And if so, Why do they not do it? Why do they not strive, that they may be crowned? Why do they not run, that they may obtain? Why do they not fit themselves for God's blessing, by holy living? At least,
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why are they not ashamed to lay claim to the Obligation, when they have not performed the Condition? If they miss what they would have, let them thank themselves.
why Are they not ashamed to lay claim to the Obligation, when they have not performed the Condition? If they miss what they would have, let them thank themselves.
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God was, and is still ready to do what he hath engaged himself;
God was, and is still ready to do what he hath engaged himself;
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but we fall to obey his Commandments, and therefore fall short of our hopes and expectations;
but we fallen to obey his commandments, and Therefore fallen short of our hope's and Expectations;
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and that we be forced to say, as Nehemiah, The Lord hath done righteously, but we have done wickedly; and as our Saviour;
and that we be forced to say, as Nehemiah, The Lord hath done righteously, but we have done wickedly; and as our Saviour;
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he would, but they would not.
he would, but they would not.
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In the second place, let it teach us all, that, having a promise of blessings from God, we be careful to do what is required of us.
In the second place, let it teach us all, that, having a promise of blessings from God, we be careful to do what is required of us.
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Desideranda est promissio, sed consideranda est conditio; Desideranda est Promissio, sed consideranda est Condition;
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the promise (saith one) is not more to be desired, then the condition to be considered.
the promise (Says one) is not more to be desired, then the condition to be considered.
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The Apostle having mentioned, 2 Cor. 5. that God would dwell among them, and be their God,
The Apostle having mentioned, 2 Cor. 5. that God would dwell among them, and be their God,
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and they should be his people; and they should be his people;
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that he would be a father unto them, and they should be his sons and daughters:
that he would be a father unto them, and they should be his Sons and daughters:
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in the first verse of the next Chapter, he saith, Having therefore these promises, let us cleanse our selves from all filthiness, both of flesh and spirit, perfecting holiness in the fear of God.
in the First verse of the next Chapter, he Says, Having Therefore these promises, let us cleanse our selves from all filthiness, both of Flesh and Spirit, perfecting holiness in the Fear of God.
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Do we look to be made free by our Master, and not serve our time? Do we think to have our bargain,
Do we look to be made free by our Master, and not serve our time? Do we think to have our bargain,
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and not perform conditions? And do we think to have the good things of this life,
and not perform conditions? And do we think to have the good things of this life,
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and not walk in the fear of God? Surely we may have something, but not in mercy, and for eternal life.
and not walk in the Fear of God? Surely we may have something, but not in mercy, and for Eternal life.
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Vis esse beatus, & non bonus? (saith Saint Augustine; ) wouldst thou be blessed, Vis esse beatus, & non bonus? (Says Faint Augustine;) Wouldst thou be blessed,
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and not good? Certainly no: without holiness, no happiness ▪ without holiness, no man shall see God.
and not good? Certainly not: without holiness, no happiness ▪ without holiness, no man shall see God.
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If a man live a deboist life, and so die, and think to have heaven at last, he is miserably deceived;
If a man live a deboist life, and so die, and think to have heaven At last, he is miserably deceived;
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he may as well look for grapes from thorns, or figs from thistles:
he may as well look for grapes from thorns, or figs from thistles:
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The way is truely laid down by Saint Peter, 2 Pet. 1. Joyn unto faith vertue, and to vertue knowledge,
The Way is truly laid down by Saint Peter, 2 Pet. 1. Join unto faith virtue, and to virtue knowledge,
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and to knowledge temperance, and to temperance patience, &c. and vers. 11. Thus an entering in shall be ministred unto us, into the kingdom of our Lord. Haec via ducit ad urbem; and to knowledge temperance, and to temperance patience, etc. and vers. 11. Thus an entering in shall be ministered unto us, into the Kingdom of our Lord. Haec via Ducit ad urbem;
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this is the way unto the new Jerusalem. Let us perform the condition; and he which cannot lye hath promised, and will perform:
this is the Way unto the new Jerusalem. Let us perform the condition; and he which cannot lie hath promised, and will perform:
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heaven and earth shall perish, before he fail. I might adde a third general thing, out of Reverend Calvin upon this place:
heaven and earth shall perish, before he fail. I might add a third general thing, out of Reverend calvin upon this place:
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Ut mitiget quod in praecepto grave erat, solatio aliquo lenat, benedictionem promittit, in foetu quem gestat: Ut mitiget quod in praecepto grave erat, solatio Aliquo lenat, benedictionem Promittit, in foetu Whom gestat:
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That he might mitigate what was irksom in the command, and alleviate it with some consolation, he promiseth a blessing in the fruit she buds with.
That he might mitigate what was irksome in the command, and alleviate it with Some consolation, he promises a blessing in the fruit she buds with.
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It might seem an hard command to her, to return to her mistress, and to humble her self under her hand;
It might seem an hard command to her, to return to her mistress, and to humble her self under her hand;
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he therefore sweetneth it with the promise of a blessing. And he goeth on;
he Therefore sweeteneth it with the promise of a blessing. And he Goes on;
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Poterat Deus praecise injungere quod justum erat, sed quo liberiùs faceret quod sui officii est, quasi blanditiis eam allicit ad parandum: Poterat Deus precise injungere quod Justum erat, sed quo liberiùs faceret quod sui Officii est, quasi blanditiis eam allicit ad parandum:
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God could have strictly enjoyned her what was just;
God could have strictly enjoined her what was just;
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but, that she might the more chearfully do her duty, he even wooes her to obedience, with pollicitations.
but, that she might the more cheerfully do her duty, he even Woes her to Obedience, with pollicitations.
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And this is the gracious disposition of God,
And this is the gracious disposition of God,
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That what we are bound to do, yet he is willing to invite us to the doing of it, by sweet promises; That what we Are bound to do, yet he is willing to invite us to the doing of it, by sweet promises;
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and so draweth us NONLATINALPHABET, (as the Prophet speaks;) with the cords of a man.
and so draws us, (as the Prophet speaks;) with the cords of a man.
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Non vult servilitèr trahere, ut quasi coacti praestemus quod mandatum est: Non vult servilitèr trahere, ut quasi coacti praestemus quod mandatum est:
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he will not draw us in a servile manner, (like the horse and mule) that we perform his precept by compulsion.
he will not draw us in a servile manner, (like the horse and mule) that we perform his precept by compulsion.
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God might say to every man, Obey me; thou owest it unto me, as my creature;
God might say to every man, Obey me; thou owest it unto me, as my creature;
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I am thy Lord, and thou art my servant; and see thou do it, upon pain of damnation:
I am thy Lord, and thou art my servant; and see thou do it, upon pain of damnation:
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But he addeth to his Commands, Promises of blessings, both temporal and eternal;
But he adds to his Commands, Promises of blessings, both temporal and Eternal;
cc-acp pns31 vvz p-acp po31 vvz, vvz pp-f n2, d j cc j;
(20) sermon (DIV1)
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so that what we do out of duty, we yet shall not do without a reward.
so that what we do out of duty, we yet shall not do without a reward.
av cst r-crq pns12 vdb av pp-f n1, pns12 av vmb xx vdi p-acp dt n1.
(20) sermon (DIV1)
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We see this thorow the whole Book of God;
We see this thorough the Whole Book of God;
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(20) sermon (DIV1)
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and we shall finde, he hath not been more free in promising, then sure in performing:
and we shall find, he hath not been more free in promising, then sure in performing:
cc pns12 vmb vvi, pns31 vhz xx vbn av-dc j p-acp vvg, av j p-acp vvg:
(20) sermon (DIV1)
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for, who ever kindled a fire in vain, upon Gods altar? And this may silence all conceit of Merit:
for, who ever kindled a fire in vain, upon God's altar? And this may silence all conceit of Merit:
c-acp, r-crq av vvd dt n1 p-acp j, p-acp ng1 n1? cc d vmb vvi d n1 pp-f n1:
(20) sermon (DIV1)
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God, of his good will, inviteth us by promises to do our duty;
God, of his good will, Inviteth us by promises to do our duty;
np1, pp-f po31 j n1, vvz pno12 p-acp n2 pc-acp vdi po12 n1;
(20) sermon (DIV1)
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and shall we think the doing of our duty to be meritorious of that which God hath promised? Shall his encouragement be accounted a debt;
and shall we think the doing of our duty to be meritorious of that which God hath promised? Shall his encouragement be accounted a debt;
cc vmb pns12 vvi dt vdg pp-f po12 n1 pc-acp vbi j pp-f d r-crq np1 vhz vvn? vmb po31 n1 vbi vvn dt n1;
(20) sermon (DIV1)
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and that (as they say) he cannot in justice deny the reward? It is true, he is a debtor, promittendo nobis, by promising something to us;
and that (as they say) he cannot in Justice deny the reward? It is true, he is a debtor, promittendo nobis, by promising something to us;
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(20) sermon (DIV1)
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non accipiendo à nobis, but not by receiving ought from us. We may in humility say, Da quod promisisti, Give us, Lord, what thou hast promised;non accipiendo à nobis, but not by receiving ought from us. We may in humility say, Dam quod promisisti, Give us, Lord, what thou hast promised;
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(20) sermon (DIV1)
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but we cannot stand upon terms, and say, Redde quod accepisti, Restore what thou hast received from us.
but we cannot stand upon terms, and say, Red quod accepisti, Restore what thou hast received from us.
cc-acp pns12 vmbx vvi p-acp n2, cc vvi, j-jn fw-la fw-la, vvb q-crq pns21 vh2 vvn p-acp pno12.
(20) sermon (DIV1)
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Nay, he is so far from being any way indebted to us for that which we do, that he is fain to help us to do our duty;
Nay, he is so Far from being any Way indebted to us for that which we do, that he is fain to help us to do our duty;
uh-x, pns31 vbz av av-j p-acp vbg d n1 vvn p-acp pno12 p-acp d r-crq pns12 vdb, cst pns31 vbz av-j pc-acp vvi pno12 pc-acp vdi po12 n1;
(20) sermon (DIV1)
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to furnish us with money, and help us to pay him his own debt.
to furnish us with money, and help us to pay him his own debt.
pc-acp vvi pno12 p-acp n1, cc vvb pno12 pc-acp vvi pno31 po31 d n1.
(20) sermon (DIV1)
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When he invites us to do our duty by a reward, and helpeth us to perform that duty, which he in his mercy hath promised to reward;
When he invites us to do our duty by a reward, and Helpeth us to perform that duty, which he in his mercy hath promised to reward;
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(20) sermon (DIV1)
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I bless my self to think where merit should creep in!
I bless my self to think where merit should creep in!
pns11 vvb po11 n1 pc-acp vvi c-crq n1 vmd vvi p-acp!
(20) sermon (DIV1)
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Nay, I cannot but judge such gross contemners of the grace of God, and to merit eternal misery, that cannot be content to be saved by Gods sole mercy.
Nay, I cannot but judge such gross contemners of the grace of God, and to merit Eternal misery, that cannot be content to be saved by God's sole mercy.
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(20) sermon (DIV1)
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If a man should encourage thee, by promise of a reward, to do that which otherwise he might exact of thee,
If a man should encourage thee, by promise of a reward, to do that which otherwise he might exact of thee,
cs dt n1 vmd vvi pno21, p-acp n1 pp-f dt n1, pc-acp vdi d r-crq av pns31 vmd vvi pp-f pno21,
(20) sermon (DIV1)
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and that thou couldst not do that thing without his assistance; were it not a gross part in thee, to challenge that reward as a debt,
and that thou Couldst not do that thing without his assistance; were it not a gross part in thee, to challenge that reward as a debt,
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(20) sermon (DIV1)
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and say, he were not just, if he did not pay it? This is the very case between God and us.
and say, he were not just, if he did not pay it? This is the very case between God and us.
cc vvi, pns31 vbdr xx j, cs pns31 vdd xx vvi pn31? d vbz dt j n1 p-acp np1 cc pno12.
(20) sermon (DIV1)
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But I pass by this, and come to the substance of the verse, which containeth the first prediction of the multiplication of her seed.
But I pass by this, and come to the substance of the verse, which Containeth the First prediction of the multiplication of her seed.
cc-acp pns11 vvb p-acp d, cc vvb p-acp dt n1 pp-f dt n1, r-crq vvz dt ord n1 pp-f dt n1 pp-f po31 n1.
(20) sermon (DIV1)
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But here it is questioned, how this party, being but an Angel of the Lord, could say, I will exceedingly multiply thy seed.
But Here it is questioned, how this party, being but an Angel of the Lord, could say, I will exceedingly multiply thy seed.
p-acp av pn31 vbz vvn, c-crq d n1, vbg p-acp dt n1 pp-f dt n1, vmd vvi, pns11 vmb av-vvg vvi po21 n1.
(20) sermon (DIV1)
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Angelus se facturum promittit, quod unius Dei proprium erat, (saith my Author;Angelus se facturum Promittit, quod unius Dei proprium erat, (Says my Author;
np1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, (vvz po11 n1;
(20) sermon (DIV1)
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) the Angel here promiseth to effect that, which is onely the proper work of the Almighty. ) the Angel Here promises to Effect that, which is only the proper work of the Almighty.
) dt n1 av vvz pc-acp vvi d, r-crq vbz av-j dt j n1 pp-f dt j-jn.
(20) sermon (DIV1)
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But, (saith he) nihil obstat, it is usual in the Scripture, for the Angels to use the name of God;
But, (Says he) nihil obstat, it is usual in the Scripture, for the Angels to use the name of God;
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(20) sermon (DIV1)
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as that Angel said to Gedeon, I will be with thee, and thou shalt smite the Midianites as one man, Judg. 1. because God is pleased (saith he) inducere personam suam ministris quos mittit, quo magis constet verbo suo authoritas;
as that Angel said to Gideon, I will be with thee, and thou shalt smite the midianites as one man, Judges 1. Because God is pleased (Says he) inducere Personam suam Ministris quos Sends, quo magis constet verbo Sue Authoritas;
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to lend the representation of his person to those messengers he sendeth, that the greater may be the authority of his Word, which they deliver.
to lend the representation of his person to those messengers he sends, that the greater may be the Authority of his Word, which they deliver.
pc-acp vvi dt n1 pp-f po31 n1 p-acp d n2 pns31 vvz, cst dt jc vmb vbi dt n1 pp-f po31 n1, r-crq pns32 vvb.
(20) sermon (DIV1)
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The Ministers that divide the Word unto you, are Angels; and God investeth them in a great power, and deriveth upon them his own authority;
The Ministers that divide the Word unto you, Are Angels; and God investeth them in a great power, and deriveth upon them his own Authority;
dt n2 cst vvb dt n1 p-acp pn22, vbr n2; cc np1 vvz pno32 p-acp dt j n1, cc vvz p-acp pno32 po31 d n1;
(20) sermon (DIV1)
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insomuch that they are called Salvatores, no less then Saviours, in Obad. vers. 21. and they are said to save, 1 Tim. 4. and yet salvation belongeth properly to the Lord, Psal. 3.8. Saint Paul saith, he hath begotten the Corinthians to Christ, 1 Cor. 4. and yet Saint Peter telleth us, that God hath begotten us to a lively hope, 1 Pet. 1.3. Ministers are said to loose and binde sinners;
insomuch that they Are called Salvatores, no less then Saviors, in Obadiah vers. 21. and they Are said to save, 1 Tim. 4. and yet salvation belongeth properly to the Lord, Psalm 3.8. Saint Paul Says, he hath begotten the Corinthians to christ, 1 Cor. 4. and yet Saint Peter Telleth us, that God hath begotten us to a lively hope, 1 Pet. 1.3. Ministers Are said to lose and bind Sinners;
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(20) sermon (DIV1)
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which yet is the proper work of God: for none have power to forgive sins, but God onely.
which yet is the proper work of God: for none have power to forgive Sins, but God only.
r-crq av vbz dt j n1 pp-f np1: c-acp pi vhb n1 pc-acp vvi n2, cc-acp np1 av-j.
(20) sermon (DIV1)
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They are said to bless the people;
They Are said to bless the people;
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and we know this is the proper work of God, and he is the God of blessing.
and we know this is the proper work of God, and he is the God of blessing.
cc pns12 vvb d vbz dt j n1 pp-f np1, cc pns31 vbz dt n1 pp-f n1.
(20) sermon (DIV1)
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Ministers are his ambassadours; and we know what kinde of power is committed to such kinde of Agents, by Princes.
Ministers Are his Ambassadors; and we know what kind of power is committed to such kind of Agents, by Princes.
ng1 vbr po31 n2; cc pns12 vvb r-crq n1 pp-f n1 vbz vvn p-acp d n1 pp-f n2, p-acp n2.
(20) sermon (DIV1)
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And therefore, in one word, for the Use of it: It should raise the rate and estimation of Gods Messengers in our hearts:
And Therefore, in one word, for the Use of it: It should raise the rate and estimation of God's Messengers in our hearts:
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(20) sermon (DIV1)
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and when they speak unto us in the name of the Lord, we should not receive it as the word of man,
and when they speak unto us in the name of the Lord, we should not receive it as the word of man,
cc c-crq pns32 vvb p-acp pno12 p-acp dt n1 pp-f dt n1, n1 vmd xx vvi pn31 p-acp dt n1 pp-f n1,
(20) sermon (DIV1)
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but as it is indeed the Word of God; which worketh effectually in all those that believe.but as it is indeed the Word of God; which works effectually in all those that believe.
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We look upon the persons of Gods servants, but not upon their Office, and that authority wherewith God hath furnished them;
We look upon the Persons of God's Servants, but not upon their Office, and that Authority wherewith God hath furnished them;
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and therefore, like the Pharisees, Luke 7. we reject the counsel of God against our selves.
and Therefore, like the Pharisees, Lycia 7. we reject the counsel of God against our selves.
cc av, av-j dt np2, av crd pns12 vvb dt n1 pp-f np1 p-acp po12 n2.
(20) sermon (DIV1)
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But we should know, that what the Minister faithfully delivereth, by vertue of his Office, is to be received,
But we should know, that what the Minister faithfully Delivereth, by virtue of his Office, is to be received,
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as if God had immediately spoken it:
as if God had immediately spoken it:
c-acp cs np1 vhd av-j vvn pn31:
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If we do not, we shall finde that true that our Saviour saith, Luke 10. He that despiseth you, despiseth me:
If we do not, we shall find that true that our Saviour Says, Lycia 10. He that despises you, despises me:
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(20) sermon (DIV1)
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and he that despiseth me, despiseth him that sent me. But to go on: I will multiply thy seed exceedingly. and he that despises me, despises him that sent me. But to go on: I will multiply thy seed exceedingly.
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(20) sermon (DIV1)
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It is in the Hebrew, NONLATINALPHABET, multiplicando, multiplicabo; In multiplying, I will multiply thee.
It is in the Hebrew,, multiplicando, multiplicabo; In multiplying, I will multiply thee.
pn31 vbz p-acp dt njp,, fw-la, fw-la; p-acp j-vvg, pns11 vmb vvi pno21.
(20) sermon (DIV1)
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It is the manner of speaking in that holy Tongue, where it will shew the certainty and fulness of a thing:
It is the manner of speaking in that holy Tongue, where it will show the certainty and fullness of a thing:
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As Gen. 2. NONLATINALPHABET, moriendo, morieris; In dying, thou shalt die. I have seen, I have seen; Videndo, vidi;
As Gen. 2., moriendo, Morieris; In dying, thou shalt die. I have seen, I have seen; Videndo, Vidi;
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(20) sermon (DIV1)
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that is, have certainly and fully observed: And NONLATINALPHABET, visitando, visitabit; He will surely visit you; yea, fully, and in a great measure do it.
that is, have Certainly and Fully observed: And, visitando, visitabit; He will surely visit you; yea, Fully, and in a great measure do it.
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So here, he will certainly multiply, and he will exceedingly multiply. What might be observed out of this manner of speaking, I have heretofore touched;
So Here, he will Certainly multiply, and he will exceedingly multiply. What might be observed out of this manner of speaking, I have heretofore touched;
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(20) sermon (DIV1)
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and therefore I say no more of it. But now here it is said, I will multiply thy seed exceedingly.
and Therefore I say no more of it. But now Here it is said, I will multiply thy seed exceedingly.
cc av pns11 vvb av-dx dc pp-f pn31. p-acp av av pn31 vbz vvn, pns11 vmb vvi po21 n1 av-vvg.
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The Question is, Why the Angel calleth it her seed, and not Abrahams; seeing Ishmael was his son; The Question is, Why the Angel calls it her seed, and not Abrahams; seeing Ishmael was his son;
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and the seed, and issue is reckoned to the man.
and the seed, and issue is reckoned to the man.
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And it is answered, It is, to distinguish the promised seed, which was Isaac, and to be born of Sarah; and that childe which came of the handmaid, that was but the resultance of a carnal device.
And it is answered, It is, to distinguish the promised seed, which was Isaac, and to be born of Sarah; and that child which Come of the handmaid, that was but the resultance of a carnal device.
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The Ishmaelites (as we shall see) are reckoned unto Hagar, not unto Abraham; and therefore called Hagarens: And Sarah intendeth thus much, in that speech of hers, Gen. 21. she doth not say, Cast out the bond-woman, with thy son; for thy son shall not be heir with my son Isaac:
The Ishmaelites (as we shall see) Are reckoned unto Hagar, not unto Abraham; and Therefore called Hagarens: And Sarah intends thus much, in that speech of hers, Gen. 21. she does not say, Cast out the bondwoman, with thy son; for thy son shall not be heir with my son Isaac:
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but, Cast out the bond woman, with her son; for the son of the bond-woman shall not be heir with my son:
but, Cast out the bound woman, with her son; for the son of the bondwoman shall not be heir with my son:
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and ever after, they were distinguished, the Ishmaelites from the seed of Isaac. They were content, at first, with the name of Hagarens: but, in the pride of their hearts, considering that Hagar was but a bond-woman, they would not be called Hagarens, from Hagar; but Saracens, from Sarah, the free-woman, and principal wife.
and ever After, they were distinguished, the Ishmaelites from the seed of Isaac. They were content, At First, with the name of Hagarens: but, in the pride of their hearts, considering that Hagar was but a bondwoman, they would not be called Hagarens, from Hagar; but Saracens, from Sarah, the freewoman, and principal wife.
cc av a-acp, pns32 vbdr vvn, dt np1 p-acp dt n1 pp-f np1. pns32 vbdr j, p-acp ord, p-acp dt n1 pp-f np1: p-acp, p-acp dt n1 pp-f po32 n2, vvg cst np1 vbds p-acp dt n1, pns32 vmd xx vbi vvn np1, p-acp np1; p-acp np1, p-acp np1, dt n1, cc j-jn n1.
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Even as in these times, some proud mindes rising to wealth and place in the world; Even as in these times, Some proud minds rising to wealth and place in the world;
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and being ashamed of the obscurity of their off-spring, will needs derive themselves from some great family of their own name,
and being ashamed of the obscurity of their offspring, will needs derive themselves from Some great family of their own name,
cc vbg j pp-f dt n1 pp-f po32 n1, vmb av vvi px32 p-acp d j n1 pp-f po32 d n1,
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and assume unto themselves the Arms of that family.
and assume unto themselves the Arms of that family.
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Oh how much more wisdom were there in those people, to labour for Vertue, which is true Nobility,
O how much more Wisdom were there in those people, to labour for Virtue, which is true Nobilt,
uh q-crq av-d av-dc n1 vbdr a-acp p-acp d n1, pc-acp vvi p-acp n1, r-crq vbz j n1,
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then to be beholden to this borrowed, yea mendicated and begged dignity? I have read of a Pope of Rome, that bragged he came ex illustri dome, of an illustrious house;
then to be beholden to this borrowed, yea mendicated and begged dignity? I have read of a Pope of Rome, that bragged he Come ex illustri dome, of an illustrious house;
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which upon examination, was a poor cottage, into which the shun did shine, through the many breaches of the same:
which upon examination, was a poor cottage, into which the shun did shine, through the many Breaches of the same:
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but if he had been vertuous, he might have put honour upon this mean place; and it would have been no disparagement unto him, in the judgment of wise men;
but if he had been virtuous, he might have put honour upon this mean place; and it would have been no disparagement unto him, in the judgement of wise men;
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to have been born so meanly. But no more of this. I will multiply thy seed exceedingly.
to have been born so meanly. But no more of this. I will multiply thy seed exceedingly.
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We see whose blessing Issue is; I will do it, saith God. Secondly, from whence the Multiplication of issue is;
We see whose blessing Issue is; I will do it, Says God. Secondly, from whence the Multiplication of issue is;
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and that it is a blessing. But both these I fully handled else where. To shut up then for this time:
and that it is a blessing. But both these I Fully handled Else where. To shut up then for this time:
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Here was a great temporall blessing bestowed upon such as were without the covenant. Here was a great temporal blessing bestowed upon such as were without the Covenant.
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God is pleased to bestow temporall favours, with a full hand, upon such as are Aliens from the commonwealth of Israel.
God is pleased to bestow temporal favours, with a full hand, upon such as Are Aliens from the commonwealth of Israel.
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We see this in manifold examples; how God hath made the cup of the wicked run over with these outward things:
We see this in manifold Examples; how God hath made the cup of the wicked run over with these outward things:
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Esau had the fatness of the earth, for his portion;Esau had the fatness of the earth, for his portion;
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and those Sodomites that were so profligately wicked, yet dwelt in a place, that was as the garden of Eden:
and those Sodomites that were so profligately wicked, yet dwelled in a place, that was as the garden of Eden:
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And the Canaanites whom God cast out, and were so notorious for all kindes of abomination;
And the Canaanites whom God cast out, and were so notorious for all Kinds of abomination;
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had a land, that flowed with milke and honey. The rich glutton in the Gospel, was cloathed in purple, and fared deliciously every day:
had a land, that flowed with milk and honey. The rich glutton in the Gospel, was clothed in purple, and fared deliciously every day:
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and that other, Luk. 12. had his barnes full, and looked to receive his incoms: They have had, and have, honour and great places, and offices: and that other, Luk. 12. had his Barns full, and looked to receive his incomes: They have had, and have, honour and great places, and Offices:
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they have had children at their desire; they have had goodly dwellings, and gotten great victories, and been succesfull in many enterprizes:
they have had children At their desire; they have had goodly dwellings, and got great victories, and been successful in many Enterprises:
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and there be many reasons of this. First, God will shew his bounty, even to the vessels of wrath;
and there be many Reasons of this. First, God will show his bounty, even to the vessels of wrath;
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there shall be none but shall partake of his favour. Secondly, some good may be found in the most desperate persons, some morall good;
there shall be none but shall partake of his favour. Secondly, Some good may be found in the most desperate Persons, Some moral good;
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some action (though not in their intention, yet) in the event, that hath some goodness in it;
Some actium (though not in their intention, yet) in the event, that hath Some Goodness in it;
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and the least good, God will not suffer to go unrewarded:
and the least good, God will not suffer to go unrewarded:
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As Saint Ierom observeth, upon Ezekiel 29. In Gods giving of Egypt to Nebuchodonosor, for his service against Tyrus. Intelligimus etiam Ethnicos, si quid boni fecerint, absque mercede, in Iudicio domini non praeteriri:
As Saint Jerom observeth, upon Ezekielem 29. In God's giving of Egypt to Nebuchadnezzar, for his service against Tyre. Intelligimus etiam Ethnics, si quid boni fecerint, absque mercede, in Judicio domini non praeteriri:
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We hence understand, (saith he,) that very heathen men (if any good they do,) are not dismissed without a recompence, from the justice of the righteous Lord.
We hence understand, (Says he,) that very heathen men (if any good they do,) Are not dismissed without a recompense, from the Justice of the righteous Lord.
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Thirdly, God will hereby render them inexcusable;
Thirdly, God will hereby render them inexcusable;
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if they be not allured by his favours, he will be justified in his judgments upon them.
if they be not allured by his favours, he will be justified in his Judgments upon them.
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Saint Augustin seemeth to add a fourth reason; drawn from the nature of these outward blessings. Dantur bonis, ne putentur mala;
Saint Augustin seems to add a fourth reason; drawn from the nature of these outward blessings. Dantur bonis, ne putentur mala;
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dantur malis, ne putentur summe bona: They are given to good men, lest they should be thought evill things;dantur malis, ne putentur sum Bona: They Are given to good men, lest they should be Thought evil things;
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and they are given to evill men, lest they should be thought the chiefest good. For the Use of this:
and they Are given to evil men, lest they should be Thought the chiefest good. For the Use of this:
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Let not men crow, upon the enjoyment of these outward things; Let not men crow, upon the enjoyment of these outward things;
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for they are no arguments of Gods special love, Eccles. 9. neither love nor hatred, by all that is before them:
for they Are no Arguments of God's special love, Eccles. 9. neither love nor hatred, by all that is before them:
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the wicked may have them, and have them ex largitate, sed non ex benignitate dei; Out of Gods royall bounty, as a benefactor;
the wicked may have them, and have them ex largitate, sed non ex benignitate dei; Out of God's royal bounty, as a benefactor;
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but not out of his tender love, as a Father. Secondly, let not the godly envy the prosperity of the wicked; this temptation they have had;
but not out of his tender love, as a Father. Secondly, let not the godly envy the Prosperity of the wicked; this temptation they have had;
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as we see in David, Psal. 73. and Iob 21. and Ierem. 12. But what saith the Psalmist? Fret not thy self because of the ungodly, as we see in David, Psalm 73. and Job 21. and Jeremiah 12. But what Says the Psalmist? Fret not thy self Because of the ungodly,
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neither be thou envious against the evill dooers; they taste of his common bounty, but not of his spirituall love: and besides;neither be thou envious against the evil doers; they taste of his Common bounty, but not of his spiritual love: and beside;
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they stand in slippery places, their table is their snare. Et faelicitas implorum fovea ipsorum; The prosperity of fooles (saith Solomon,) is their destruction:
they stand in slippery places, their table is their snare. Et faelicitas implorum fovea Ipsorum; The Prosperity of Fools (Says Solomon,) is their destruction:
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They are but fatted to the day of slaughter; they receive all the good they are like to have, in this life;
They Are but fatted to the day of slaughter; they receive all the good they Are like to have, in this life;
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as Abraham saith, to the rich man in Hell: nay in steed of envying, let the godly be comforted.
as Abraham Says, to the rich man in Hell: nay in steed of envying, let the godly be comforted.
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First, let them make account that God will give them that which is fitting for them, even in these outward things;
First, let them make account that God will give them that which is fitting for them, even in these outward things;
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for if the dogs be so fed, surely the children shall not want bread:
for if the Dogs be so fed, surely the children shall not want bred:
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But if God be pleased to keep them short in these outward things, he will make it up to them in spirituall, yea, in eternal blessings.
But if God be pleased to keep them short in these outward things, he will make it up to them in spiritual, yea, in Eternal blessings.
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Quid dabit eis quos praedestinavit ad vitam, Qui haec dedit eis quos pradestinavit ad mortem? (saith the Father:) what will he give to those, whom he hath ordained unto life;Quid Dabit eis quos praedestinavit ad vitam, Qui haec dedit eis quos pradestinavit ad mortem? (Says the Father:) what will he give to those, whom he hath ordained unto life;
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who hath given such good things to those, whom he ordained unto death? Lastly, Let it be an Use to us all;
who hath given such good things to those, whom he ordained unto death? Lastly, Let it be an Use to us all;
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that seeing even the wicked may have so great a share in these outward things, we should labour for those things that be most excellent;
that seeing even the wicked may have so great a share in these outward things, we should labour for those things that be most excellent;
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and that may put a difference, between us and them: these outward things are gratis data; gratiously and freely given;
and that may put a difference, between us and them: these outward things Are gratis data; graciously and freely given;
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but there be some things that be gratum facientia, carrying grace along with them, (as the school speaketh;) and making their receivers gratious;
but there be Some things that be gratum facientia, carrying grace along with them, (as the school speaks;) and making their Receivers gracious;
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and such are true piety and godliness, and the fear of the Lord: There is justification and sanctification, and peace of conscience, and joy in the Holy Ghost:
and such Are true piety and godliness, and the Fear of the Lord: There is justification and sanctification, and peace of conscience, and joy in the Holy Ghost:
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These be panis Filiorum, the childrens bread; these be prima, the first and chief things; these outward things, but the Et Caetera, the additionals.
These be Paris Filiorum, the Children's bred; these be prima, the First and chief things; these outward things, but the Et Caetera, the additionals.
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First, seek the kingdom of Heaven, and the righteousness thereof, and all these things shall be added unto you.
First, seek the Kingdom of Heaven, and the righteousness thereof, and all these things shall be added unto you.
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Let us labour to be in Christ, in God;
Let us labour to be in christ, in God;
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and then we shall have more joy, then all they, whose corn, and wine, and oyle, is increased: and then we shall have more joy, then all they, whose corn, and wine, and oil, is increased:
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Let us be adorned with the sanctifying graces of Gods Spirit, (in comparison whereof, all the riches,
Let us be adorned with the sanctifying graces of God's Spirit, (in comparison whereof, all the riches,
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and honours, and pleasures of the world, are but dung and dross: ) and the King of Heaven shall take pleasure in our Beauty. Preached, Decemb. 8. 1641.
and honours, and pleasures of the world, Are but dung and dross:) and the King of Heaven shall take pleasure in our Beauty. Preached, December 8. 1641.
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THE FOVRTEENTH SERMON.
THE FOURTEENTH SERMON.
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GEN. 16.11. And the angel of the Lord said unto her, Behold, thou art with childe, and shalt bear a son.GEN. 16.11. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son.
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WE told you, the words of the Angel to Hagar were of three sorts: First, words of Question. Secondly, of Admonition. Thirdly, of Prediction.
WE told you, the words of the Angel to Hagar were of three sorts: First, words of Question. Secondly, of Admonition. Thirdly, of Prediction.
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We have dispatched the two first, and entred upon the third. The Prediction is of three things:
We have dispatched the two First, and entered upon the third. The Prediction is of three things:
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1. Of the multiplication of her seed, vers. 10.
1. Of the multiplication of her seed, vers. 10.
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2. Concerning the childe she went withal, that was to be the root of that numerous issue, vers. 8.
2. Concerning the child she went withal, that was to be the root of that numerous issue, vers. 8.
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3. Concerning the quality and condition of the childe, vers. 12. The first Prediction we stood upon the last day:
3. Concerning the quality and condition of the child, vers. 12. The First Prediction we stood upon the last day:
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Now we are come to the second; and this Prediction hath many Consolations in it: First, concerning her conception.
Now we Are come to the second; and this Prediction hath many Consolations in it: First, Concerning her conception.
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Secondly, that she shall bring forth. Thirdly, that the issue shall be a son. Fourthly, that his name shall be Ishmael. And
Secondly, that she shall bring forth. Thirdly, that the issue shall be a son. Fourthly, that his name shall be Ishmael. And
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Lastly, in the reason of his name much comfort, in that God had heard her affliction.
Lastly, in the reason of his name much Comfort, in that God had herd her affliction.
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For the first, Behold, thou art with childe:
For the First, Behold, thou art with child:
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Lyra, and others, read it in the future tense, Thou shalt conceive. And they have this conceit, that Hagar (first, in way of punishment for her sin, Lyra, and Others, read it in the future tense, Thou shalt conceive. And they have this conceit, that Hagar (First, in Way of punishment for her since,
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for her insolency toward her mistress, and her flight from her; and secondly, through the weariness of her journey) had suffered abortion: her former conception was frustrated;
for her insolency towards her mistress, and her flight from her; and secondly, through the weariness of her journey) had suffered abortion: her former conception was frustrated;
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but now God in his mercy (upon her humiliation) would revive that embryo, that was dead within her.
but now God in his mercy (upon her humiliation) would revive that embryo, that was dead within her.
cc-acp av np1 p-acp po31 n1 (p-acp po31 n1) vmd vvi d n1, cst vbds j p-acp pno31.
(21) sermon (DIV1)
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But Paulus Burgensis recites this as a Fable, and confutes the reason that Lyra giveth. And whereas Lyra saith, It is read in the future tense;
But Paulus Burgensis recites this as a Fable, and confutes the reason that Lyram gives. And whereas Lyram Says, It is read in the future tense;
p-acp np1 np1 vvz d p-acp dt n1, cc vvz dt n1 cst n1 vvz. cc cs n1 vvz, pn31 vbz vvn p-acp dt j-jn n1;
(21) sermon (DIV1)
707
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it is wonder that so great an Hebritian should be so mistaken: for it is not so: It is here a participle;
it is wonder that so great an Hebrician should be so mistaken: for it is not so: It is Here a participle;
pn31 vbz n1 cst av j dt n1 vmd vbi av vvn: c-acp pn31 vbz xx av: pn31 vbz av dt n1;
(21) sermon (DIV1)
707
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and so Arius Montanus renders it praegnans, being with childe:
and so Arius Montanus renders it praegnans, being with child:
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(21) sermon (DIV1)
707
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And so it is, Gen. 38. when Tamar brought forth the staff and the signet, she saith, By the man whose these are, NONLATINALPHABET, am I with childe. And the Septuagint render it, here in our Text, NONLATINALPHABET, Thou art with childe. And where Lyra voucheth that place, Judg. 13. where the Angel saith to the mother of Samson, that she shall conceive; the word is in praeterito, the preterperfect tense, NONLATINALPHABET;
And so it is, Gen. 38. when Tamar brought forth the staff and the signet, she Says, By the man whose these Are,, am I with child. And the septuagint render it, Here in our Text,, Thou art with child. And where Lyra voucheth that place, Judges 13. where the Angel Says to the mother of samson, that she shall conceive; the word is in praeterito, the preterperfect tense,;
cc av pn31 vbz, np1 crd c-crq np1 vvd av dt n1 cc dt n1, pns31 vvz, p-acp dt n1 rg-crq d vbr,, vbm pns11 p-acp n1. cc dt n1 vvb pn31, av p-acp po12 n1,, pns21 vb2r p-acp n1. cc c-crq np1 vvz d n1, np1 crd c-crq dt n1 vvz p-acp dt n1 pp-f np1, cst pns31 vmb vvi; dt n1 vbz p-acp fw-la, dt n1 n1,;
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but it must be understood of the future:
but it must be understood of the future:
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Nothing hindereth, but that we may say, that Samsons mother had conceived him, even when the Angel spake to her:
Nothing hindereth, but that we may say, that Samsons mother had conceived him, even when the Angel spoke to her:
pix vvz, cc-acp cst pns12 vmb vvi, cst np2 n1 vhd vvn pno31, av c-crq dt n1 vvd p-acp pno31:
(21) sermon (DIV1)
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for there is not a word spoken of her conception, after the Angel departed;
for there is not a word spoken of her conception, After the Angel departed;
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(21) sermon (DIV1)
707
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it is onely said, The woman bare a son, and called his name Samson, vers. 24.
it is only said, The woman bore a son, and called his name samson, vers. 24.
pn31 vbz av-j vvn, dt n1 vvd dt n1, cc vvd po31 n1 np1, fw-la. crd
(21) sermon (DIV1)
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But now then, in the next place, she was with childe already;
But now then, in the next place, she was with child already;
p-acp av av, p-acp dt ord n1, pns31 vbds p-acp n1 av;
(21) sermon (DIV1)
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and what comfort (will some say) in the Angels word unto her, Behold, thou art with childe? Yes;
and what Comfort (will Some say) in the Angels word unto her, Behold, thou art with child? Yes;
cc r-crq n1 (n1 d vvb) p-acp dt ng1 n1 p-acp pno31, vvb, pns21 vb2r p-acp n1? uh;
(21) sermon (DIV1)
708
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she might judge that she was with childe, and yet not be so: it is no strange thing, that women should be mistaken in that kinde:
she might judge that she was with child, and yet not be so: it is no strange thing, that women should be mistaken in that kind:
pns31 vmd vvi cst pns31 vbds p-acp n1, cc av xx vbi av: pn31 vbz dx j n1, cst n2 vmd vbi vvn p-acp d n1:
(21) sermon (DIV1)
709
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Many have thought themselves with childe, and reckoned from such a time; yet it hath proved but a false conception:
Many have Thought themselves with child, and reckoned from such a time; yet it hath proved but a false conception:
d vhb vvn px32 p-acp n1, cc vvn p-acp d dt n1; av pn31 vhz vvn p-acp dt j n1:
(21) sermon (DIV1)
709
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but now that the Angel of God assures her it is so, it must needs adde to her comfort.
but now that the Angel of God assures her it is so, it must needs add to her Comfort.
cc-acp av cst dt n1 pp-f np1 vvz po31 pn31 vbz av, pn31 vmb av vvi p-acp po31 n1.
(21) sermon (DIV1)
709
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When a thing is doubtful and questionable, and that it is possible there may be a misprision; When a thing is doubtful and questionable, and that it is possible there may be a Misprision;
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(21) sermon (DIV1)
710
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for one to have the confirmation of another, strengtheneth much. Yea, if a man be in a reasonable manner assured of a thing;
for one to have the confirmation of Another, strengtheneth much. Yea, if a man be in a reasonable manner assured of a thing;
p-acp pi pc-acp vhi dt n1 pp-f n-jn, vvz d. uh, cs dt n1 vbb p-acp dt j n1 vvn pp-f dt n1;
(21) sermon (DIV1)
710
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yet when one sets to his seal, and confirmeth it, that is NONLATINALPHABET, of judgement and credit, it conduceth very much to the establishing of the minde. yet when one sets to his seal, and confirmeth it, that is, of judgement and credit, it conduceth very much to the establishing of the mind.
av c-crq pi vvz p-acp po31 n1, cc vvz pn31, cst vbz, pp-f n1 cc n1, pn31 vvz av av-d p-acp dt n-vvg pp-f dt n1.
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I am sure, this holdeth true in regard of the soul: there are oftentimes good motions, and good desires, which are the conceptions of the soul:
I am sure, this holds true in regard of the soul: there Are oftentimes good motions, and good Desires, which Are the conceptions of the soul:
pns11 vbm j, d vvz j p-acp n1 pp-f dt n1: a-acp vbr av j n2, cc j n2, r-crq vbr dt n2 pp-f dt n1:
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but because there is in every one (even the best) much corruption, and a kinde of spiritual guile,
but Because there is in every one (even the best) much corruption, and a kind of spiritual guile,
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(21) sermon (DIV1)
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and a self-love, whereby men are apt to think better of themselves then there is cause;
and a Self-love, whereby men Are apt to think better of themselves then there is cause;
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when a man that hath piety and understanding, and hath his senses exercised to discern both good and evil, as it is, Heb. 5. shall, by examination of things, finde such motions to be good,
when a man that hath piety and understanding, and hath his Senses exercised to discern both good and evil, as it is, Hebrew 5. shall, by examination of things, find such motions to be good,
c-crq dt n1 cst vhz n1 cc n1, cc vhz po31 n2 vvn p-acp vvi d j cc j-jn, c-acp pn31 vbz, np1 crd vmb, p-acp n1 pp-f n2, vvb d n2 pc-acp vbi j,
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and the resultances of Gods holy Spirit shall witness them so to be;
and the resultances of God's holy Spirit shall witness them so to be;
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it giveth great contentment to the heart of another, yea even in those things whereof the heart is well perswaded, and in a manner assured;
it gives great contentment to the heart of Another, yea even in those things whereof the heart is well persuaded, and in a manner assured;
pn31 vvz j n1 p-acp dt n1 pp-f n-jn, uh av p-acp d n2 c-crq dt n1 vbz av vvn, cc p-acp dt n1 vvn;
(21) sermon (DIV1)
711
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yet the confirmation of another addes much to the comfort. Daniel (no question) was perswaded of Gods love toward him;
yet the confirmation of Another adds much to the Comfort. daniel (no question) was persuaded of God's love towards him;
av dt n1 pp-f n-jn vvz d p-acp dt n1. np1 (dx n1) vbds vvn pp-f npg1 n1 p-acp pno31;
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yet when the Angel telleth him that he is greatly beloved, Dan. 9. he receiveth (no doubt) far greater satisfaction.
yet when the Angel Telleth him that he is greatly Beloved, Dan. 9. he receives (no doubt) Far greater satisfaction.
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And such strength is added to many, by the Angels of the Churches, which are the Ministers:
And such strength is added to many, by the Angels of the Churches, which Are the Ministers:
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when a man findeth these and these things in himself, and is perswaded of the reality and truth of them;
when a man finds these and these things in himself, and is persuaded of the reality and truth of them;
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yet, when either in publike preaching, or private conference, the man of God sets to his seal, there is an increase comfort:
yet, when either in public preaching, or private conference, the man of God sets to his seal, there is an increase Comfort:
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Yea, even private Christians may receive confirmation from each other in this kinde:
Yea, even private Christians may receive confirmation from each other in this kind:
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else would not the Apostle have used such exhortations, 1 Thess. 5. Comfort your selves together, edifie one another: and Jude. 20. edifie one another, in your holy faith.
Else would not the Apostle have used such exhortations, 1 Thess 5. Comfort your selves together, edify one Another: and U^de. 20. edify one Another, in your holy faith.
av vmd xx dt n1 vhb vvn d n2, crd np1 crd n1 po22 n2 av, vvi pi j-jn: cc np1. crd vvi pi j-jn, p-acp po22 j n1.
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When they consider one another, as the Apostle saith, Heb. 10. and see the state of their brother, upon perfect observation, to be good;
When they Consider one Another, as the Apostle Says, Hebrew 10. and see the state of their brother, upon perfect observation, to be good;
c-crq pns32 vvb pi j-jn, c-acp dt n1 vvz, np1 crd cc vvi dt n1 pp-f po32 n1, p-acp j n1, pc-acp vbi j;
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and shall out of Gods word, and their own experience, assure him of it; they do strengthen his spirit exceedingly;
and shall out of God's word, and their own experience, assure him of it; they do strengthen his Spirit exceedingly;
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so that if his own hold fail him, and that he have want of former felicity,
so that if his own hold fail him, and that he have want of former felicity,
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711
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yet he is upheld and supported, by the testimony of his godly brethren; of whom he is perswaded, that they have the spirit of God:
yet he is upheld and supported, by the testimony of his godly brothers; of whom he is persuaded, that they have the Spirit of God:
av pns31 vbz vvn cc vvn, p-acp dt n1 pp-f po31 j n2; pp-f ro-crq pns31 vbz vvn, cst pns32 vhb dt n1 pp-f np1:
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It is memorable, that our acts and monuments report of Iohn Carles, a poor weaver, who in a letter sent to Master Bradford, being at that time,
It is memorable, that our acts and monuments report of John Charles, a poor weaver, who in a Letter sent to Master Bradford, being At that time,
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as he was often, in affliction of conscience; gave him assurance of the remission of his sinnes:
as he was often, in affliction of conscience; gave him assurance of the remission of his Sins:
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that holy Martyr professeth, that he had received more comfort by that letter, then he had in all the time of his imprisonment before.
that holy Martyr Professes, that he had received more Comfort by that Letter, then he had in all the time of his imprisonment before.
d j n1 vvz, cst pns31 vhd vvn dc n1 p-acp d n1, cs pns31 vhd p-acp d dt n1 pp-f po31 n1 a-acp.
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711
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Such helps may godly christians be, one to another; yea the meaner to those of greater gifts.
Such helps may godly Christians be, one to Another; yea the meaner to those of greater Gifts.
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A Second comfort that the Angell giveth her, is; that she shall bring forth. And who doubteth, but This is an addition to the former;
A Second Comfort that the Angel gives her, is; that she shall bring forth. And who doubteth, but This is an addition to the former;
dt ord n1 cst dt n1 vvz pno31, vbz; cst pns31 vmb vvi av. cc r-crq vvz, cc-acp d vbz dt n1 p-acp dt j;
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considering how many conceive, and yet suffer Abortion. It is part of the sentence of the woman, for her First transgression;
considering how many conceive, and yet suffer Abortion. It is part of the sentence of the woman, for her First Transgression;
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I will greatly multiply thy sorrow, in thy conception; I will greatly multiply thy sorrow, in thy conception;
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and in sorrow shalt thou bring forth, Cen. 3. How many are the faintings, the longings, the nauseating of this and that food? The unwealdiness of women,and in sorrow shalt thou bring forth, Cen 3. How many Are the faintings, the longings, the nauseating of this and that food? The unwealdiness of women,
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712
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while they go with child? how apt are they to miscarriages;
while they go with child? how apt Are they to miscarriages;
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upon any slip, or fright, or feaver? and when she commeth to travell, and that her hour is come (as our Saviour speaks, Joh. 16. ) She hath sorrow; grievous paines, throwes, and fearfull convulsions:
upon any slip, or fright, or fever? and when she comes to travel, and that her hour is come (as our Saviour speaks, John 16.) She hath sorrow; grievous pains, throws, and fearful convulsions:
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so that oftentimes the childe dyeth, and never seeth the light: or if the childe be brought forth, the mother dyeth!
so that oftentimes the child Dies, and never sees the Light: or if the child be brought forth, the mother Dies!
av cst av dt n1 vvz, cc av-x vvz dt n1: cc cs dt n1 vbb vvn av, dt n1 vvz!
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as we see in Rachel, and the wife of Phinees; and many thousand examples more. The difficulty, and danger of childe-bearing is such, that Helena in Euripides saith:
as we see in Rachel, and the wife of Phinehas; and many thousand Examples more. The difficulty, and danger of childbearing is such, that Helena in Euripides Says:
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she had rather stand ten times in the front of the battell; then once bring forth a childe:
she had rather stand ten times in the front of the battle; then once bring forth a child:
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Yea the Scripture maketh it a resemblance of the greatest afflictions, that befall men in this life:
Yea the Scripture makes it a resemblance of the greatest afflictions, that befall men in this life:
uh dt n1 vvz pn31 dt n1 pp-f dt js n2, cst vvb n2 p-acp d n1:
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Isaiah chap. 13. Speaking of the judgments that shall come upon Babylon; saith, They shall be afraid, pains and sorrow shall take hold upon them, they shall be in pain, as a woman that travelleth: So Isaiah 26.17. Isaiah chap. 13. Speaking of the Judgments that shall come upon Babylon; Says, They shall be afraid, pains and sorrow shall take hold upon them, they shall be in pain, as a woman that travelleth: So Isaiah 26.17.
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Like a woman with childe, that draweth neer unto the time of her delivery, is in pain, Like a woman with child, that draws near unto the time of her delivery, is in pain,
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and cryeth out in her pain: even so have we been in thy sight, O Lord. Ierem. 6.24. Anguish hath taken hold of us, and pain, as of a woman in travell, Mich. 4.9. Pangs have taken thee, as a woman in travel: and Cries out in her pain: even so have we been in thy sighed, Oh Lord. Jeremiah 6.24. Anguish hath taken hold of us, and pain, as of a woman in travel, Mich. 4.9. Pangs have taken thee, as a woman in travel:
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yea the Scripture findeth no resemblance of the pangs of Hell: the sorrows of Hell compassed me about: Psal. 18. NONLATINALPHABET: the word properly signifieth those sharp pangs, which women have in travel;
yea the Scripture finds no resemblance of the pangs of Hell: the sorrows of Hell compassed me about: Psalm 18.: the word properly signifies those sharp pangs, which women have in travel;
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from NONLATINALPHABET (in Pihel ) that signifieth Parturivit. She hath travelled in childe-birth: and they are called, Hose. 13.13. NONLATINALPHABET, the paines of a travelling woman.
from (in Pihel) that signifies Parturivit. She hath traveled in childbirth: and they Are called, Hose. 13.13., the pains of a traveling woman.
p-acp (p-acp np1) cst vvz fw-la. pns31 vhz vvn p-acp n1: cc pns32 vbr vvn, n1. crd., dt n2 pp-f dt j-vvg n1.
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Our Lord speaking of those troubles that should preceed the day of judgment, saith, these be NONLATINALPHABET, the beginnings of Sorrow, Matt. 24. NONLATINALPHABET being properly the sorrow of a woman in travel:
Our Lord speaking of those Troubles that should precede the day of judgement, Says, these be, the beginnings of Sorrow, Matt. 24. being properly the sorrow of a woman in travel:
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712
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The rich man in hell saith NONLATINALPHABET; I am tormented in this flame; And Abraham useth the same word again to him in the next verse.
The rich man in hell Says; I am tormented in this flame; And Abraham uses the same word again to him in the next verse.
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712
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These things set out unto us, the difficulty and danger of bringing forth; and therefore it may be justly accounted a great blessing here promised;
These things Set out unto us, the difficulty and danger of bringing forth; and Therefore it may be justly accounted a great blessing Here promised;
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712
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that she shall not miscarry, but bring forth. The Use of this is:
that she shall not miscarry, but bring forth. The Use of this is:
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First, To women that are with childe, that seeing it is Gods blessiing, they should direct their prayers unto him, First, To women that Are with child, that seeing it is God's Blessing, they should Direct their Prayers unto him,
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714
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3614
for their happy progress in this great work: Not unto Lucina, as the Heathens; or as the Papists to the Virgin Mary, or any other Saint or Angell; but to God;
for their happy progress in this great work: Not unto Lucina, as the heathens; or as the Papists to the Virgae Marry, or any other Saint or Angel; but to God;
c-acp po32 j n1 p-acp d j n1: xx p-acp np1, p-acp dt n2-jn; cc c-acp dt njp2 p-acp dt n1 uh, cc d j-jn n1 cc n1; cc-acp p-acp np1;
(21) sermon (DIV1)
714
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3615
whose sole blessing 'tis both to conceive, and to bring forth. Secondly, they should not be guilty of any thing, whereby they may prevent this blessing;
whose sole blessing it's both to conceive, and to bring forth. Secondly, they should not be guilty of any thing, whereby they may prevent this blessing;
rg-crq j n1 pn31|vbz d pc-acp vvi, cc pc-acp vvi av. ord, pns32 vmd xx vbi j pp-f d n1, c-crq pns32 vmb vvi d n1;
(21) sermon (DIV1)
714
Image 13
3616
such intemperance is in some, such hunting and violent agitations of their bodies, that they oftentimes miscarry,
such intemperance is in Some, such hunting and violent agitations of their bodies, that they oftentimes miscarry,
d n1 vbz p-acp d, d vvg cc j n2 pp-f po32 n2, cst pns32 av vvb,
(21) sermon (DIV1)
714
Image 13
3617
and are the causes of much woe to themselves; besides the contemptuous repelling of Gods blessing, that they are guilty of.
and Are the Causes of much woe to themselves; beside the contemptuous repelling of God's blessing, that they Are guilty of.
cc vbr dt n2 pp-f d n1 p-acp px32; a-acp dt j j-vvg pp-f npg1 n1, cst pns32 vbr j pp-f.
(21) sermon (DIV1)
714
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3618
Thirdly, It should teach them, after their childe-bearing, to give God thanks; and that not only in a perfunctory and formall manner, or in some concealed way,
Thirdly, It should teach them, After their childbearing, to give God thanks; and that not only in a perfunctory and formal manner, or in Some concealed Way,
ord, pn31 vmd vvi pno32, c-acp po32 j, pc-acp vvi np1 n2; cc cst xx av-j p-acp dt n1 cc j n1, cc p-acp d j-vvn n1,
(21) sermon (DIV1)
714
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3619
as if they were ashamed of it: but to do it solemnly, and even to require the assistance of the congregation:
as if they were ashamed of it: but to do it solemnly, and even to require the assistance of the congregation:
c-acp cs pns32 vbdr j pp-f pn31: cc-acp pc-acp vdi pn31 av-j, cc av pc-acp vvi dt n1 pp-f dt n1:
(21) sermon (DIV1)
714
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3620
for there are but few deliverances temporall, that hold weight with the delivery from the paines of child-birth;
for there Are but few Deliverances temporal, that hold weight with the delivery from the pains of childbirth;
c-acp a-acp vbr p-acp d n2 j, cst vvb n1 p-acp dt n1 p-acp dt n2 pp-f n1;
(21) sermon (DIV1)
714
Image 13
3621
and certainly, if Gods mercy be in a fire, our thankfulness must not be in a frost:
and Certainly, if God's mercy be in a fire, our thankfulness must not be in a frost:
cc av-j, cs npg1 n1 vbb p-acp dt n1, po12 n1 vmb xx vbi p-acp dt n1:
(21) sermon (DIV1)
714
Image 13
3622
if we shall be earnest to cry to God in our wants, and not return to give thanks, a worse Leprosie sticketh to the souls of those in the Gospel,
if we shall be earnest to cry to God in our Wants, and not return to give thanks, a Worse Leprosy sticketh to the Souls of those in the Gospel,
cs pns12 vmb vbi j pc-acp vvi p-acp np1 p-acp po12 n2, cc xx vvi pc-acp vvi n2, dt jc n1 vvz p-acp dt n2 pp-f d p-acp dt n1,
(21) sermon (DIV1)
714
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3623
then they under the Law were afraid of in their bodies.
then they under the Law were afraid of in their bodies.
cs pns32 p-acp dt n1 vbdr j pp-f p-acp po32 n2.
(21) sermon (DIV1)
714
Image 13
3624
Secondly, It is an Use to Husbands, that seeing this is such a blessing, they should do their part in praying unto God, in the behalfe of their wives; Secondly, It is an Use to Husbands, that seeing this is such a blessing, they should do their part in praying unto God, in the behalf of their wives;
ord, pn31 vbz dt n1 p-acp n2, cst vvg d vbz d dt n1, pns32 vmd vdi po32 n1 p-acp vvg p-acp np1, p-acp dt n1 pp-f po32 n2;
(21) sermon (DIV1)
715
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3625
that they may have an happy passage, through such great Sorrows, and may safely bring that into the world, which they goe withal.
that they may have an happy passage, through such great Sorrows, and may safely bring that into the world, which they go withal.
cst pns32 vmb vhi dt j n1, p-acp d j n2, cc vmb av-j vvi cst p-acp dt n1, r-crq pns32 vvb av.
(21) sermon (DIV1)
715
Image 13
3626
Thirdly, they should favour them all the time, both in contenting them, to their power, with such meats as they have a minde to: 2. not putting upon them hard or difficult employments. 3. in providing things necessary against the time that they shall lie down;
Thirdly, they should favour them all the time, both in contenting them, to their power, with such Meats as they have a mind to: 2. not putting upon them hard or difficult employments. 3. in providing things necessary against the time that they shall lie down;
ord, pns32 vmd vvi pno32 d dt n1, av-d p-acp vvg pno32, p-acp po32 n1, p-acp d n2 c-acp pns32 vhb dt n1 p-acp: crd xx vvg p-acp pno32 av-j cc j n2. crd p-acp vvg n2 j p-acp dt n1 cst pns32 vmb vvi a-acp;
(21) sermon (DIV1)
715
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3627
and at that time, being tender over them, and comfortable unto them.
and At that time, being tender over them, and comfortable unto them.
cc p-acp d n1, vbg j p-acp pno32, cc j p-acp pno32.
(21) sermon (DIV1)
715
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3628
And certainly, were there not Religion to enjoyn this, Reason and equity would require it, That seeing the woman hath the pain and sorrow,
And Certainly, were there not Religion to enjoin this, Reason and equity would require it, That seeing the woman hath the pain and sorrow,
cc av-j, vbdr pc-acp xx n1 pc-acp vvi d, n1 cc n1 vmd vvi pn31, cst vvg dt n1 vhz dt n1 cc n1,
(21) sermon (DIV1)
715
Image 13
3629
and the man free, (whose childe it was, as well as hers) he should be respective of her,
and the man free, (whose child it was, as well as hers) he should be respective of her,
cc dt n1 j, (rg-crq n1 pn31 vbds, c-acp av c-acp png31) pns31 vmd vbi j pp-f pno31,
(21) sermon (DIV1)
715
Image 13
3630
and loving unto her, and not be wanting in any thing necessary for her. Fourthly, it is an Use for Children.
and loving unto her, and not be wanting in any thing necessary for her. Fourthly, it is an Use for Children.
cc vvg p-acp pno31, cc xx vbi vvg p-acp d n1 j p-acp pno31. ord, pn31 vbz dt n1 p-acp n2.
(21) sermon (DIV1)
715
Image 13
3631
Is it such a blessing of God, to bring them thorow such difficulties and dangers into the world?
Is it such a blessing of God, to bring them thorough such difficulties and dangers into the world?
vbz pn31 d dt n1 pp-f np1, pc-acp vvi pno32 p-acp d n2 cc n2 p-acp dt n1?
(21) sermon (DIV1)
716
Image 13
3632
1. They should be thankful to God. How did he preserve them so many moneths, in the dark receptacle of the womb!
1. They should be thankful to God. How did he preserve them so many months, in the dark receptacle of the womb!
crd pns32 vmd vbi j p-acp np1. q-crq vdd pns31 vvi pno32 av d n2, p-acp dt j n1 pp-f dt n1!
(21) sermon (DIV1)
717
Image 13
3633
Nazianzen calleth men NONLATINALPHABET, that is, twice buried; once in the womb of the mother, and again in the womb of the earth.Nazianzen calls men, that is, twice buried; once in the womb of the mother, and again in the womb of the earth.
np1 vvz n2, cst vbz, av vvn; a-acp p-acp dt n1 pp-f dt n1, cc av p-acp dt n1 pp-f dt n1.
(21) sermon (DIV1)
717
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3634
How did God make them grow and increase, there and bring them forth! They might have been brought to the birth, and no strength to bring them forth; How did God make them grow and increase, there and bring them forth! They might have been brought to the birth, and no strength to bring them forth;
q-crq vdd np1 vvi pno32 vvi cc vvi, a-acp cc vvi pno32 av! pns32 vmd vhi vbn vvn p-acp dt n1, cc dx n1 pc-acp vvi pno32 av;
(21) sermon (DIV1)
717
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3635
or they might have been brought forth dead. God hath brought them forth alive, and therefore it is worthy of their best acknowledgement.
or they might have been brought forth dead. God hath brought them forth alive, and Therefore it is worthy of their best acknowledgement.
cc pns32 vmd vhi vbn vvn av j. np1 vhz vvn pno32 av j, cc av pn31 vbz j pp-f po32 js n1.
(21) sermon (DIV1)
717
Image 13
3636
2. It should quicken their love, and respect, and obedience to their mother: the mother bought this blessing dearly, and they owe the mother much.
2. It should quicken their love, and respect, and Obedience to their mother: the mother bought this blessing dearly, and they owe the mother much.
crd pn31 vmd vvi po32 n1, cc n1, cc n1 p-acp po32 n1: dt n1 vvd d n1 av-jn, cc pns32 vvb dt n1 av-d.
(21) sermon (DIV1)
718
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3637
Matri debes longa fastidia, (saith Saint Ambrose) longa discrimina; Thou owest to thy mother many longings, many loathings, many tedious dangers: Tibi jejunavit, tibi comedit; Matri Debes Longam fastidia, (Says Faint Ambrose) Longam discrimina; Thou owest to thy mother many longings, many loathings, many tedious dangers: Tibi jejunavit, tibi comedit;
fw-la fw-la zf fw-la, (vvz j np1) zf fw-la; pns21 vv2 p-acp po21 n1 d n2-vvg, d n2-vvg, d j n2: fw-la fw-la, fw-la fw-la;
(21) sermon (DIV1)
718
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3638
for thee she fed, for thy sake she fasted: fasted oftentimes from the best diet, and fed sometimes on things worse, for thy sake: for thee she fed, for thy sake she fasted: fasted oftentimes from the best diet, and fed sometime on things Worse, for thy sake:
p-acp pno21 pns31 vvd, p-acp po21 n1 pns31 vvd: vvd av p-acp dt js n1, cc vvd av p-acp n2 av-jc, p-acp po21 n1:
(21) sermon (DIV1)
718
Image 13
3639
Yea, Cùm ediderit quod optavit; (saith he) partu absolvitur, non timore;
Yea, Cùm ediderit quod optavit; (Says he) partu absolvitur, non Timore;
uh, fw-la fw-la fw-la fw-la; (vvz pns31) fw-la fw-la, fw-la fw-la;
(21) sermon (DIV1)
718
Image 13
3640
when she hath brought what she desired, she is free from her burden, but not from her fear and care;
when she hath brought what she desired, she is free from her burden, but not from her Fear and care;
c-crq pns31 vhz vvn r-crq pns31 vvd, pns31 vbz j p-acp po31 n1, cc-acp xx p-acp po31 n1 cc n1;
(21) sermon (DIV1)
718
Image 13
3641
she hath her hands full still, and her head full still, and her heart full still,
she hath her hands full still, and her head full still, and her heart full still,
pns31 vhz po31 n2 av-j av, cc po31 n1 av-j av, cc po31 n1 av-j av,
(21) sermon (DIV1)
718
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3642
and still is anxious for thy well-doing.
and still is anxious for thy welldoing.
cc av vbz j p-acp po21 n1.
(21) sermon (DIV1)
718
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3643
It is true, such is the corruption of mans nature, that he that will respect the father, is not so respective of the mother:
It is true, such is the corruption of men nature, that he that will respect the father, is not so respective of the mother:
pn31 vbz j, d vbz dt n1 pp-f ng1 n1, cst pns31 cst vmb vvi dt n1, vbz xx av j pp-f dt n1:
(21) sermon (DIV1)
718
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3644
she is the weaker vessel, and men take a liberty to step over the hedge where it is lowest.
she is the Weaker vessel, and men take a liberty to step over the hedge where it is lowest.
pns31 vbz dt jc n1, cc n2 vvb dt n1 pc-acp vvi p-acp dt n1 c-crq pn31 vbz js.
(21) sermon (DIV1)
718
Image 13
3645
But we shall finde father and mother joyned, in the Commandment:
But we shall find father and mother joined, in the Commandment:
cc-acp pns12 vmb vvi n1 cc n1 vvn, p-acp dt n1:
(21) sermon (DIV1)
718
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3646
Jacob is said to have obeyed his father and his mother, Gen. 28. and Solomon, at least twenty times in the Proverbs, mentioneth both father and mother:Jacob is said to have obeyed his father and his mother, Gen. 28. and Solomon, At least twenty times in the Proverbs, mentioneth both father and mother:
np1 vbz vvn pc-acp vhi vvn po31 n1 cc po31 n1, np1 crd cc np1, p-acp ds crd n2 p-acp dt n2, vvz d n1 cc n1:
(21) sermon (DIV1)
718
Image 13
3647
And we shall finde, Levit. 29. the mother put before the father; You shall fear every man his mother and his father:
And we shall find, Levit. 29. the mother put before the father; You shall Fear every man his mother and his father:
cc pns12 vmb vvi, np1 crd dt n1 vvd p-acp dt n1; pn22 vmb vvi d n1 po31 n1 cc po31 n1:
(21) sermon (DIV1)
718
Image 13
3648
as if he would on purpose meet with that neglect that is of the mother.
as if he would on purpose meet with that neglect that is of the mother.
c-acp cs pns31 vmd p-acp n1 vvi p-acp d n1 cst vbz pp-f dt n1.
(21) sermon (DIV1)
718
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3649
But were there not this charge, yet the consideration of the many pains and pangs that the mother hath endured, the many watchings and much trouble that she hath had for the childes good, would obliege every one that hath the least spark of good nature, to a due love and respect unto her. But were there not this charge, yet the consideration of the many pains and pangs that the mother hath endured, the many watchings and much trouble that she hath had for the child's good, would oblige every one that hath the least spark of good nature, to a due love and respect unto her.
cc-acp vbdr pc-acp xx d n1, av dt n1 pp-f dt d n2 cc n2 cst dt n1 vhz vvn, dt d n2-vvg cc d n1 cst pns31 vhz vhn p-acp dt ng1 j, vmd vvi d pi cst vhz dt av-ds n1 pp-f j n1, p-acp dt j-jn n1 cc n1 p-acp pno31.
(21) sermon (DIV1)
718
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3650
Upon this ground, old Toby counselleth his son, to love and reverence his mother, and not to be wanting unto her all his days.
Upon this ground, old Toby counselleth his son, to love and Reverence his mother, and not to be wanting unto her all his days.
p-acp d n1, j np1 vvz po31 n1, pc-acp vvi cc vvi po31 n1, cc xx pc-acp vbi vvg p-acp po31 d po31 n2.
(21) sermon (DIV1)
718
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3651
Oh then, having been brought into the light thorow so much trouble to the mother, let every childe love her, honour her, never suffer her to want.
O then, having been brought into the Light thorough so much trouble to the mother, let every child love her, honour her, never suffer her to want.
uh av, vhg vbn vvn p-acp dt n1 p-acp av av-d vvi p-acp dt n1, vvb d n1 vvb pno31, vvb pno31, av-x vvb pno31 pc-acp vvi.
(21) sermon (DIV1)
718
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3652
Our Saviour did take care of his mother, when he was leaving of the world.
Our Saviour did take care of his mother, when he was leaving of the world.
po12 n1 vdd vvi n1 pp-f po31 n1, c-crq pns31 vbds vvg pp-f dt n1.
(21) sermon (DIV1)
718
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3653
This is NONLATINALPHABET, 1 Tim. 5. to requite their parents: this is Vicem reddere parentibus, (as Saint Augustine saith of his mother Monica; ) to reflect some of the good offices of parents:
This is, 1 Tim. 5. to requite their Parents: this is Vicem reddere parentibus, (as Saint Augustine Says of his mother Monica;) to reflect Some of the good Offices of Parents:
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(21) sermon (DIV1)
718
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3654
This is NONLATINALPHABET, as the young stork doth by the dam: This is that which will bring a blessing upon the childes head:
This is, as the young stork does by the dam: This is that which will bring a blessing upon the child's head:
d vbz, c-acp dt j n1 vdz p-acp dt n1: d vbz d r-crq vmb vvi dt n1 p-acp dt ng1 n1:
(21) sermon (DIV1)
718
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3655
And it was never found, that a childe that was pious in this kinde, went away unrewarded:
And it was never found, that a child that was pious in this kind, went away unrewarded:
cc pn31 vbds av-x vvn, cst dt n1 cst vbds j p-acp d n1, vvd av j:
(21) sermon (DIV1)
718
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3656
but on the other side, to neglect the mother, and despise her, is the next way to a curse:
but on the other side, to neglect the mother, and despise her, is the next Way to a curse:
cc-acp p-acp dt j-jn n1, pc-acp vvi dt n1, cc vvi po31, vbz dt ord n1 p-acp dt n1:
(21) sermon (DIV1)
718
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3657
for such a one, (saith Agur, Prov. 30. ) the raven of the valleys shall pick out his eyes,
for such a one, (Says Agur, Curae 30.) the raven of the valleys shall pick out his eyes,
c-acp d dt pi, (vvz np1, np1 crd) dt n1 pp-f dt n2 vmb vvi av po31 n2,
(21) sermon (DIV1)
718
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3658
and the young eagles shall eat them. 3. A third advancement of her comfort is, that she shall bring forth a son. and the young Eagles shall eat them. 3. A third advancement of her Comfort is, that she shall bring forth a son.
cc dt j n2 vmb vvi pno32. crd dt ord n1 pp-f po31 n1 vbz, cst pns31 vmb vvi av dt n1.
(21) sermon (DIV1)
718
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3659
The Angel comforteth her, Quoad sexum prolis, promittendo masculum; according to the sex of her seed, by promising a male.
The Angel comforts her, Quoad sexum prolis, promittendo Masculine; according to the sex of her seed, by promising a male.
dt n1 vvz pno31, av fw-la fw-la, fw-la fw-la; vvg p-acp dt n1 pp-f po31 n1, p-acp vvg dt j-jn.
(21) sermon (DIV1)
719
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3660
Great and earnest have been the desires of people after children. Great and earnest have been the Desires of people After children.
j cc j vhb vbn dt n2 pp-f n1 p-acp n2.
(21) sermon (DIV1)
720
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3661
Abraham seemeth, in his infirmity, to over-look all the blessings that God had or could bestow upon him, in comparison of a childe, Gen. 15. What canst thou give me, seeing I go childless? And we see how earnest Isaac and his wife both were for a childe, Gen. 25. and how passionate was Rachel in this case!Abraham seems, in his infirmity, to overlook all the blessings that God had or could bestow upon him, in comparison of a child, Gen. 15. What Canst thou give me, seeing I go childless? And we see how earnest Isaac and his wife both were for a child, Gen. 25. and how passionate was Rachel in this case!
np1 vvz, p-acp po31 n1, p-acp j d dt n2 cst np1 vhd cc vmd vvi p-acp pno31, p-acp n1 pp-f dt n1, np1 crd q-crq vm2 pns21 vvi pno11, vvg pns11 vvb j? cc pns12 vvb c-crq j np1 cc po31 n1 d vbdr p-acp dt n1, np1 crd cc q-crq j vbds np1 p-acp d n1!
(21) sermon (DIV1)
721
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3662
Give me children, or else I die, saith she to her husband, Gen. 30. And how did Hannah take on, for this defect of issue!Give me children, or Else I die, Says she to her husband, Gen. 30. And how did Hannah take on, for this defect of issue!
vvb pno11 n2, cc av pns11 vvb, vvz pns31 p-acp po31 n1, np1 crd cc q-crq vdd np1 vvb a-acp, p-acp d n1 pp-f n1!
(21) sermon (DIV1)
721
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3663
1 Sam. 1. And Gehazi suggesteth this to his master, as the onely way to gratifie the Shunamitish woman for all her kindness, 2 Kings 4. to beg a childe, of God, for her.
1 Sam. 1. And Gehazi suggests this to his master, as the only Way to gratify the Shunammite woman for all her kindness, 2 Kings 4. to beg a child, of God, for her.
crd np1 crd np1 np1 vvz d p-acp po31 n1, c-acp dt j n1 pc-acp vvi dt j n1 p-acp d po31 n1, crd n2 crd pc-acp vvi dt n1, pp-f np1, p-acp pno31.
(21) sermon (DIV1)
721
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3664
And the women were then earnest, not onely out of an instinct of Nature; for it is natural to desire children;
And the women were then earnest, not only out of an instinct of Nature; for it is natural to desire children;
cc dt n2 vbdr av j, xx av-j av pp-f dt n1 pp-f n1; p-acp pn31 vbz j pc-acp vvi n2;
(21) sermon (DIV1)
721
Image 13
3665
not onely out of a desire to give contentment to their husbands; but secondly, out of a fear of the reproach and shame of barrenness.
not only out of a desire to give contentment to their Husbands; but secondly, out of a Fear of the reproach and shame of Barrenness.
xx av-j av pp-f dt n1 pc-acp vvi n1 p-acp po32 n2; cc-acp ord, av pp-f dt n1 pp-f dt n1 cc n1 pp-f n1.
(21) sermon (DIV1)
721
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3666
God hath taken away my reproach, saith Rachel, after she had born a son, Gen. 30. and so saith Elizabeth, Luke 1.25. God hath looked upon me, to take away my reproach among men. God hath taken away my reproach, Says Rachel, After she had born a son, Gen. 30. and so Says Elizabeth, Lycia 1.25. God hath looked upon me, to take away my reproach among men.
np1 vhz vvn av po11 n1, vvz n1, c-acp pns31 vhd vvn dt n1, np1 crd cc av vvz np1, av crd. np1 vhz vvn p-acp pno11, pc-acp vvi av po11 n1 p-acp n2.
(21) sermon (DIV1)
721
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3667
And as, upon these reasons, they were desirous of children; so of a male-childe: their hearts stood most to this of old, because every woman in Israel was desirous,
And as, upon these Reasons, they were desirous of children; so of a Male-child: their hearts stood most to this of old, Because every woman in Israel was desirous,
cc p-acp, p-acp d n2, pns32 vbdr j pp-f n2; av pp-f dt n1: po32 n2 vvd av-ds p-acp d pp-f j, c-acp d n1 p-acp np1 vbds j,
(21) sermon (DIV1)
721
Image 13
3668
yea ambitious to be the mother of the Messiah, who, they knew, should be the seed of the woman.
yea ambitious to be the mother of the Messiah, who, they knew, should be the seed of the woman.
uh j pc-acp vbi dt n1 pp-f dt np1, r-crq, pns32 vvd, vmd vbi dt n1 pp-f dt n1.
(21) sermon (DIV1)
721
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3669
And still the affections of mothers are carried to a male:
And still the affections of mother's Are carried to a male:
cc av dt n2 pp-f n2 vbr vvn p-acp dt j-jn:
(21) sermon (DIV1)
721
Image 13
3670
whether it be in regard of the dignity; (for the male is more excellent then the female,
whither it be in regard of the dignity; (for the male is more excellent then the female,
cs pn31 vbb p-acp n1 pp-f dt n1; (c-acp dt n-jn vbz av-dc j cs dt n-jn,
(21) sermon (DIV1)
721
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3671
even from the creation;) or whether it be in regard of the perfection:
even from the creation;) or whither it be in regard of the perfection:
av p-acp dt n1;) cc cs pn31 vbb p-acp n1 pp-f dt n1:
(21) sermon (DIV1)
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Nature doth intend a male, (saith the Philosopher;) and the female he would have to be NONLATINALPHABET, an aberration of Nature.
Nature does intend a male, (Says the Philosopher;) and the female he would have to be, an aberration of Nature.
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God would have the males consecrated to him:
God would have the males consecrated to him:
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All the males shall be mine, Exod. 13. and the Paschal Lamb, that was to typifie Christ our sacrifice, was to be a male: All the males shall be mine, Exod 13. and the Paschal Lamb, that was to typify christ our sacrifice, was to be a male:
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and, Mal. 1. he is cursed, as a deceiver, that hath a male in his flock,
and, Malachi 1. he is cursed, as a deceiver, that hath a male in his flock,
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and offereth that which is corrupt or imperfect.
and Offereth that which is corrupt or imperfect.
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Or lastly, whether it be because the male doth longest continue the name of the family:
Or lastly, whither it be Because the male does longest continue the name of the family:
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for it dieth in the female, being planted into another stock; I do not determine. But, commonly, the affection of the mother is to the male:
for it Dieth in the female, being planted into Another stock; I do not determine. But, commonly, the affection of the mother is to the male:
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and therefore Sarah is told, she shall have a son; and the mother of Samson is told, she shall have a son: Hannah, being barren, one would have thought, should have been contented, even with a female;
and Therefore Sarah is told, she shall have a son; and the mother of samson is told, she shall have a son: Hannah, being barren, one would have Thought, should have been contented, even with a female;
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yet you shall see, 1 Sam. 1. that her desire is for a man-childe.
yet you shall see, 1 Sam. 1. that her desire is for a Manchild.
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And for the increase of the Shunamitish womans comfort, 2 Kings 4. he tells her, she shall not onely have a childe,
And for the increase of the Shunammite woman's Comfort, 2 Kings 4. he tells her, she shall not only have a child,
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but she shall embrace a son. So the Angel to Zacharias, knowing what would best suit both with his desire and his wife's, telleth him, that his wife Elizabeth shall bear him a son, Luke 1.13.
but she shall embrace a son. So the Angel to Zacharias, knowing what would best suit both with his desire and his wife's, Telleth him, that his wife Elizabeth shall bear him a son, Lycia 1.13.
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And so the Angel to the Virgin Mary, Thou shalt conceive in thy womb, and bear a son, vers. 31. For the Use of it: And so the Angel to the Virgae Marry, Thou shalt conceive in thy womb, and bear a son, vers. 31. For the Use of it:
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A son is Gods blessing, and it is not simply unlawfull to ask it of God;
A son is God's blessing, and it is not simply unlawful to ask it of God;
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but it must be with submission of our desires and requests to Gods good will and pleasure:
but it must be with submission of our Desires and requests to God's good will and pleasure:
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and if it shall please God not to answer us in the thing we desire, yet not to be tumultuous, or murmure at it: For,
and if it shall please God not to answer us in the thing we desire, yet not to be tumultuous, or murmur At it: For,
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First, Beggers must be no chusers:
First, Beggars must be no choosers:
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it were an insolent part in a begger, because he could not have what he would, to despise that which is given.
it were an insolent part in a beggar, Because he could not have what he would, to despise that which is given.
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Omnes mendici Dei sumus, (saith the Father;) we are all beggers to the Almighty;Omnes mendici Dei sumus, (Says the Father;) we Are all beggars to the Almighty;
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and he will give us what he thinks good, and we are bound to take it thankfully.
and he will give us what he thinks good, and we Are bound to take it thankfully.
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Secondly, we must know, that he doth more for us, in giving us any children at all, then he oweth us.
Secondly, we must know, that he does more for us, in giving us any children At all, then he owes us.
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Thirdly, if people had no childe, they would be glad of any.
Thirdly, if people had no child, they would be glad of any.
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Fourthly, it may be, though God doth not hear us ad voluntatem, (saith the Father) yet ad salutem; according to our will,
Fourthly, it may be, though God does not hear us and voluntatem, (Says the Father) yet ad salutem; according to our will,
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yet he doth, to our welfare.
yet he does, to our welfare.
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In denying us that which our hearts much stand unto, he preventeth our sin (as foreseeing we would too much doat upon it) and our sorrow:
In denying us that which our hearts much stand unto, he preventeth our since (as Foreseeing we would too much dote upon it) and our sorrow:
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if he should take it away, we should be more afflicted: and crosses soonest come in those things we love most.
if he should take it away, we should be more afflicted: and Crosses soonest come in those things we love most.
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Or if that childe should miscarry, by a lewd course, it would be so much more vexation, by how much our affection hath been greater;
Or if that child should miscarry, by a lewd course, it would be so much more vexation, by how much our affection hath been greater;
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as we see in Absalon, whose ruine was the more grievous to David, because he passionately loved and affected him.
as we see in Absalom, whose ruin was the more grievous to David, Because he passionately loved and affected him.
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Secondly, let it teach us, that when God satisfieth our desire, in the particular thing we desire,
Secondly, let it teach us, that when God Satisfieth our desire, in the particular thing we desire,
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whether it be male or female, to be truely thankful for it, and to make right use of it.
whither it be male or female, to be truly thankful for it, and to make right use of it.
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We have but little reason to expect, that God should gratifie us in the very individual thing that we desire:
We have but little reason to expect, that God should gratify us in the very Individu thing that we desire:
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for, how often, when he calleth for this and that at our hands, do we put him off,
for, how often, when he calls for this and that At our hands, do we put him off,
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and send him away empty? And if we do any thing, it is no further then it standeth with our own liking;
and send him away empty? And if we do any thing, it is no further then it Stands with our own liking;
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so that we rather please our selves then God.
so that we rather please our selves then God.
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And therefore when (notwithstanding the ill measure we offer him) he shall give us our desires in the very thing we ask, we have reason to be thankful,
And Therefore when (notwithstanding the ill measure we offer him) he shall give us our Desires in the very thing we ask, we have reason to be thankful,
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and put such a blessing to the best use, even that which may make most for Gods glory:
and put such a blessing to the best use, even that which may make most for God's glory:
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so did Hannah, as appeareth, 1 Sam. 1. For this childe I prayed, and the Lord hath given me my portion which I asked of him:
so did Hannah, as appears, 1 Sam. 1. For this child I prayed, and the Lord hath given me my portion which I asked of him:
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therefore also have I lent him unto the Lord; as long as he liveth, he shall be lent unto the Lord. Therefore also have I lent him unto the Lord; as long as he lives, he shall be lent unto the Lord.
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So say every of you, when you look upon this or that childe, and can say, This is the son of my desires, this is the daughter of my prayers;
So say every of you, when you look upon this or that child, and can say, This is the son of my Desires, this is the daughter of my Prayers;
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I begged earnestly for him or her, and God heard my request: be more careful to bring them up in the fear of God;
I begged earnestly for him or her, and God herd my request: be more careful to bring them up in the Fear of God;
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and provide that they may honour God in an especial manner:
and provide that they may honour God in an especial manner:
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And let not a fond and carnal affection and indulgence, make you forget the blessing you have received;
And let not a found and carnal affection and indulgence, make you forget the blessing you have received;
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God hath fulfilled your desires, seek to fulfill his, which is to be most honoured with those blessings, that he hath bestowed upon your importunity;
God hath fulfilled your Desires, seek to fulfil his, which is to be most honoured with those blessings, that he hath bestowed upon your importunity;
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if you fail in this, there may a curse lye in that which you have most earnestly desired, and obtained;
if you fail in this, there may a curse lie in that which you have most earnestly desired, and obtained;
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and you may smart to purpose, for your unthankfulness. The fourth consolation in this prediction is in the name, and Reason of the name:
and you may smart to purpose, for your unthankfulness. The fourth consolation in this prediction is in the name, and Reason of the name:
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Thou shalt call his name Ishmael. Thou shalt call his name Ishmael.
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This was not to give power to her to impose the name, for it properly belonged unto the husband:
This was not to give power to her to impose the name, for it properly belonged unto the husband:
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and so we shall finde afterward, that Abraham called his sons name (which Hagar bare,) Ishmael: And so Jacob altered the name that his wife had given, from Benoni to Benjamin: if we finde in Scripture, that women gave names to their children, we must suppose the consent of their husbands;
and so we shall find afterwards, that Abraham called his Sons name (which Hagar bore,) Ishmael: And so Jacob altered the name that his wife had given, from Benoni to Benjamin: if we find in Scripture, that women gave names to their children, we must suppose the consent of their Husbands;
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not that they did it by their own authority.
not that they did it by their own Authority.
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The wife of Manoah bare a son, and called his name Sampson; the women, the neighbours of Naomi, gave the childe a name, Ruth. 4. but we must suppose, it was suggested unto Boaz, and he appointed it.
The wife of Manoah bore a son, and called his name Sampson; the women, the neighbours of Naomi, gave the child a name, Ruth. 4. but we must suppose, it was suggested unto Boaz, and he appointed it.
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So Hannah gave Samuel his name, no doubt with the consent of her husband Elkanah, 1 Sam. 1. Elizabeth, likewise,
So Hannah gave Samuel his name, no doubt with the consent of her husband Elkanah, 1 Sam. 1. Elizabeth, likewise,
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when the child was to be circumcised, and the neighbours would have him called Zacharias, after his father;
when the child was to be circumcised, and the neighbours would have him called Zacharias, After his father;
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she said no, he must be called John; yet was not that ratified, till the father himself was consulted;
she said no, he must be called John; yet was not that ratified, till the father himself was consulted;
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and when he said it must be so, they called him Iohn: but I let that pass;
and when he said it must be so, they called him John: but I let that pass;
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he shall be called Ishmael, nec praeterea, saith Cajetan, take knowledg that Ishmael is the first, in Scripture, that God gave a name unto, before he was born: he shall be called Ishmael, nec praeterea, Says Cajetan, take knowledge that Ishmael is the First, in Scripture, that God gave a name unto, before he was born:
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but withall another observeth, that he was the only ill in Scripture, whose name is foretold:
but withal Another observeth, that he was the only ill in Scripture, whose name is foretold:
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The next was Isaac and Iosias, in the old testament; and the Baptist and our blessed Saviour, in the new:
The next was Isaac and Iosias, in the old Testament; and the Baptist and our blessed Saviour, in the new:
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But in or before the birth of these four (whose names were foretold,) there was some miracle shewed;
But in or before the birth of these four (whose names were foretold,) there was Some miracle showed;
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Isaac born of Sarah at ninety years of age:Isaac born of Sarah At ninety Years of age:
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when Josias was named, the Altar clove in sunder, 1 Kings 13. When the Baptist was promised, his Father was strucken dumb;
when Josiah was nam, the Altar clove in sunder, 1 Kings 13. When the Baptist was promised, his Father was strucken dumb;
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and Christ was born of a virgin: but in the foretelling of Ishmaels name, no miracle, that we read of, was wrought;
and christ was born of a Virgae: but in the foretelling of Ishmaels name, no miracle, that we read of, was wrought;
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unless we will give way unto the fiction of the Hebrews, (that we mentioned in the beginning;) that the childe was dead in Hagars womb, upon her long travell; and miraculously revived again.
unless we will give Way unto the fiction of the Hebrews, (that we mentioned in the beginning;) that the child was dead in Hagars womb, upon her long travel; and miraculously revived again.
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Well then, the foretelling of Ishmaels name, though (as Saint Chrysostom observeth; ) it sheweth the care that God had of Hagar, by mentioning such particulars;
Well then, the foretelling of Ishmaels name, though (as Saint Chrysostom observeth;) it shows the care that God had of Hagar, by mentioning such particulars;
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yet it is not to be boasted of;
yet it is not to be boasted of;
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nor any of those outward things else, wherein, men out of the covenant, have as great a share as others,
nor any of those outward things Else, wherein, men out of the Covenant, have as great a share as Others,
ccx d pp-f d j n2 av, c-crq, n2 av pp-f dt n1, vhb p-acp j dt n1 p-acp n2-jn,
(21) sermon (DIV1)
729
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yea oftentimes a greater then others; as if they were certain evidences of Gods speciall love:
yea oftentimes a greater then Others; as if they were certain evidences of God's special love:
uh av dt jc cs n2-jn; c-acp cs pns32 vbdr j n2 pp-f n2 j n1:
(21) sermon (DIV1)
729
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3737
no, they fall alike, both to good and bad, saith the Preacher, Eccles. 9. There is a conceit, that possesseth the minde of many a man in the world; not, they fallen alike, both to good and bad, Says the Preacher, Eccles. 9. There is a conceit, that Possesses the mind of many a man in the world;
xx, pns32 vvb av-j, av-d p-acp j cc j, vvz dt n1, np1 crd pc-acp vbz dt n1, cst vvz dt n1 pp-f d dt n1 p-acp dt n1;
(21) sermon (DIV1)
729
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who being guilty of gross sins, yet because God blesseth him in these outward things, and maketh him prosper;
who being guilty of gross Sins, yet Because God Blesses him in these outward things, and makes him prosper;
r-crq vbg j pp-f j n2, av c-acp np1 vvz pno31 p-acp d j n2, cc vv2 pno31 vvi;
(21) sermon (DIV1)
729
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3739
faith, surely God would not thus favour me, if he did not love me;
faith, surely God would not thus favour me, if he did not love me;
n1, av-j np1 vmd xx av vvi pno11, cs pns31 vdd xx vvi pno11;
(21) sermon (DIV1)
729
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is it like I should enjoy this abundance, if God did not bear a speciall affection towards me? But this is a gross mistake for Esau was hated of God,
is it like I should enjoy this abundance, if God did not bear a special affection towards me? But this is a gross mistake for Esau was hated of God,
vbz pn31 j pns11 vmd vvi d n1, cs np1 vdd xx vvi dt j n1 p-acp pno11? p-acp d vbz dt j n1 p-acp np1 vbds vvn pp-f np1,
(21) sermon (DIV1)
729
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3741
and yet the fatness of the earth was his portion.
and yet the fatness of the earth was his portion.
cc av dt n1 pp-f dt n1 vbds po31 n1.
(21) sermon (DIV1)
729
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These be those, that have their portion in this life, Psal. 17. and yet, have no part in Heaven: These be those, that have their portion in this life, Psalm 17. and yet, have no part in Heaven:
d vbb d, cst vhb po32 n1 p-acp d n1, np1 crd cc av, vhb dx n1 p-acp n1:
(21) sermon (DIV1)
729
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Let no man therefore think, these outward things and the full enjoyment of them, assurances of Gods special love;
Let no man Therefore think, these outward things and the full enjoyment of them, assurances of God's special love;
vvb dx n1 av vvi, d j n2 cc dt j n1 pp-f pno32, n2 pp-f n2 j n1;
(21) sermon (DIV1)
729
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but let him labour (as I said the last day) for the graces of Gods Spirit;
but let him labour (as I said the last day) for the graces of God's Spirit;
cc-acp vvb pno31 n1 (c-acp pns11 vvd dt ord n1) p-acp dt n2 pp-f npg1 n1;
(21) sermon (DIV1)
729
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which are panis Filiorum, the childrens bread; and the doggs of the world shall have no part in them:
which Are Paris Filiorum, the Children's bred; and the Dogs of the world shall have no part in them:
r-crq vbr n1 np1, dt ng2 n1; cc dt n2 pp-f dt n1 vmb vhi dx n1 p-acp pno32:
(21) sermon (DIV1)
729
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3746
Gifts are bestowed upon Ishmael, and the sons of the Concubine;
Gifts Are bestowed upon Ishmael, and the Sons of the Concubine;
n2 vbr vvn p-acp np1, cc dt n2 pp-f dt n1;
(21) sermon (DIV1)
729
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but the inheritance, is reserved for Jsaac: God only loveth with a speciall love, and the affection of a Father, whom he hath ordained to salvation.
but the inheritance, is reserved for Isaac: God only loves with a special love, and the affection of a Father, whom he hath ordained to salvation.
cc-acp dt n1, vbz vvn p-acp np1: np1 av-j vvz p-acp dt j n1, cc dt n1 pp-f dt n1, ro-crq pns31 vhz vvn p-acp n1.
(21) sermon (DIV1)
729
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3748
But now for the reason of the imposition of this name, because the Lord hath heard thy affliction: But now for the reason of the imposition of this name, Because the Lord hath herd thy affliction:
cc-acp av p-acp dt n1 pp-f dt n1 pp-f d n1, p-acp dt n1 vhz vvn po21 n1:
(21) sermon (DIV1)
730
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Where we may observe, the reason of the imposition of names: 1. It hath not been only used, to distinguish one party from another;
Where we may observe, the reason of the imposition of names: 1. It hath not been only used, to distinguish one party from Another;
c-crq pns12 vmb vvi, dt n1 pp-f dt n1 pp-f n2: crd pn31 vhz xx vbn av-j vvn, pc-acp vvi crd n1 p-acp j-jn;
(21) sermon (DIV1)
730
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but 2. in the second place, to signifie something to come. So Hevah had her name, because she was to be the mother of all living:
but 2. in the second place, to signify something to come. So Hevah had her name, Because she was to be the mother of all living:
cc-acp crd p-acp dt ord n1, pc-acp vvi pi pc-acp vvi. np1 np1 vhd po31 n1, c-acp pns31 vbds pc-acp vbi dt n1 pp-f d n-vvg:
(21) sermon (DIV1)
730
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and Abram was called Abraham, because he was to be the Father of much people; and Sarah, because she was to be the mother of Princes.
and Abram was called Abraham, Because he was to be the Father of much people; and Sarah, Because she was to be the mother of Princes.
cc np1 vbds vvn np1, c-acp pns31 vbds pc-acp vbi dt n1 pp-f d n1; cc np1, c-acp pns31 vbds pc-acp vbi dt n1 pp-f n2.
(21) sermon (DIV1)
730
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And Isaac had his name from laughter ▪ not only because of the present rejoycing of his parents,
And Isaac had his name from laughter ▪ not only Because of the present rejoicing of his Parents,
np1 np1 vhd po31 n1 p-acp n1 ▪ xx av-j c-acp pp-f dt j vvg pp-f po31 n2,
(21) sermon (DIV1)
730
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but because he was to be cause of joy to posterity, in regard the Messiah was to spring from him:
but Because he was to be cause of joy to posterity, in regard the Messiah was to spring from him:
cc-acp c-acp pns31 vbds pc-acp vbi n1 pp-f n1 p-acp n1, p-acp n1 dt np1 vbds pc-acp vvi p-acp pno31:
(21) sermon (DIV1)
730
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And Ioseph, because God would add another son. And Solomon, because he was to be a peaceful Prince.
And Ioseph, Because God would add Another son. And Solomon, Because he was to be a peaceful Prince.
cc np1, p-acp np1 vmd vvi j-jn n1. np1 np1, c-acp pns31 vbds pc-acp vbi dt j n1.
(21) sermon (DIV1)
730
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And Iesus, because he was to save his people from their sins. 3. Names have been imposed, to keep in fresh memory, some blessing past;
And Iesus, Because he was to save his people from their Sins. 3. Names have been imposed, to keep in fresh memory, Some blessing past;
np1 np1, c-acp pns31 vbds pc-acp vvi po31 n1 p-acp po32 n2. crd n2 vhb vbn vvn, pc-acp vvi p-acp j n1, d n1 j;
(21) sermon (DIV1)
730
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and so we see Iacob hath the name of Israel, to put him still in minde of his wrestling with God,
and so we see Iacob hath the name of Israel, to put him still in mind of his wrestling with God,
cc av pns12 vvb np1 vhz dt n1 pp-f np1, pc-acp vvi pno31 av p-acp n1 pp-f po31 n-vvg p-acp np1,
(21) sermon (DIV1)
730
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and how he prevailed with him. So Ioseph called his elder Son Manasses, because God had made him forget his affliction;
and how he prevailed with him. So Ioseph called his elder Son Manasses, Because God had made him forget his affliction;
cc c-crq pns31 vvd p-acp pno31. np1 np1 vvd po31 jc-jn n1 np1, p-acp np1 vhd vvn pno31 vvi po31 n1;
(21) sermon (DIV1)
730
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and his younger, Ephraim, because God had made him fruitful in the land of his affliction.
and his younger, Ephraim, Because God had made him fruitful in the land of his affliction.
cc po31 jc, np1, p-acp np1 vhd vvn pno31 j p-acp dt n1 pp-f po31 n1.
(21) sermon (DIV1)
730
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And so Moses had his name, from being drawn out of the flaggs. And Samuel, because he was begged of God;
And so Moses had his name, from being drawn out of the flags. And Samuel, Because he was begged of God;
cc av np1 vhd po31 n1, p-acp vbg vvn av pp-f dt n2. np1 np1, c-acp pns31 vbds vvn pp-f np1;
(21) sermon (DIV1)
730
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yea to this purpose, that Gods people might remember his mercies, they have given names to places:
yea to this purpose, that God's people might Remember his Mercies, they have given names to places:
uh p-acp d n1, cst ng1 n1 vmd vvi po31 n2, pns32 vhb vvn n2 p-acp n2:
(21) sermon (DIV1)
730
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Abraham calls the place where God had spared Isaac, and provided another sacrifice in his room, Iehovah-jireh; the Lord will provide, that he might never forget the experiment he had, of Gods gratious providence: Abraham calls the place where God had spared Isaac, and provided Another sacrifice in his room, Iehovah-jireh; the Lord will provide, that he might never forget the experiment he had, of God's gracious providence:
np1 vvz dt n1 c-crq np1 vhd vvn np1, cc vvn j-jn n1 p-acp po31 n1, j; dt n1 vmb vvi, cst pns31 vmd av-x vvi dt n1 pns31 vhd, pp-f npg1 j n1:
(21) sermon (DIV1)
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Jacob changeth the name of Luz, into Bethel, the house of God, Gen. 28. that he might ever remember how gratiously and comfortably God had revealed himself unto him, in that place:Jacob changes the name of Luz, into Bethel, the house of God, Gen. 28. that he might ever Remember how graciously and comfortably God had revealed himself unto him, in that place:
np1 vvz dt n1 pp-f np1, p-acp np1, dt n1 pp-f np1, np1 crd cst pns31 vmd av vvi c-crq av-j cc av-j np1 vhd vvn px31 p-acp pno31, p-acp d n1:
(21) sermon (DIV1)
730
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Iehosophat, and the people, that they might never forget the marvellous comfort that they had received from God, in a strange deliverance, from an invincible army of the Ammonites and Moabites, and Edomites, called the place (where they met together to praise God for his mercy) the valley of Berakah (i. e.) the valley of blessing, 2 Chron. 20. yea, they have given names to times: Iehosophat, and the people, that they might never forget the marvellous Comfort that they had received from God, in a strange deliverance, from an invincible army of the Ammonites and Moabites, and Edomites, called the place (where they met together to praise God for his mercy) the valley of Berakah (i. e.) the valley of blessing, 2 Chronicles 20. yea, they have given names to times:
np1, cc dt n1, cst pns32 vmd av-x vvi dt j n1 cst pns32 vhd vvn p-acp np1, p-acp dt j n1, p-acp dt j n1 pp-f dt np2 cc np2, cc n2, vvn dt n1 (c-crq pns32 vvd av pc-acp vvi np1 p-acp po31 n1) dt n1 pp-f np1 (uh. sy.) dt n1 pp-f n1, crd np1 crd uh, pns32 vhb vvn n2 p-acp n2:
(21) sermon (DIV1)
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Mordecai and Gods people, to keep in perpetual remembrance that deliverance of theirs from that conspiracy of Haman, did not only keep those daies wherein execution should have passed upon them,Mordecai and God's people, to keep in perpetual remembrance that deliverance of theirs from that Conspiracy of Haman, did not only keep those days wherein execution should have passed upon them,
np1 cc npg1 n1, pc-acp vvi p-acp j n1 cst n1 pp-f png32 p-acp d n1 pp-f np1, vdd xx av-j vvi d n2 c-crq n1 vmd vhi vvn p-acp pno32,
(21) sermon (DIV1)
730
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as daies of rejoycing, every yeare;
as days of rejoicing, every year;
c-acp n2 pp-f vvg, d n1;
(21) sermon (DIV1)
730
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but called them daies of Purim ▪ Esther 9. NONLATINALPHABET is a Lot, and a Lot, we know, was cast upon them, for their extirpation.
but called them days of Purim ▪ Esther 9. is a Lot, and a Lot, we know, was cast upon them, for their extirpation.
cc-acp vvd pno32 n2 pp-f np1 ▪ np1 crd vbz dt n1, cc dt n1, pns12 vvb, vbds vvn p-acp pno32, c-acp po32 n1.
(21) sermon (DIV1)
730
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Lastly, Names have been given unto men, as to mind them of Gods mercy to them,
Lastly, Names have been given unto men, as to mind them of God's mercy to them,
ord, n2 vhb vbn vvn p-acp n2, c-acp pc-acp vvi pno32 pp-f npg1 n1 p-acp pno32,
(21) sermon (DIV1)
731
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so of their duty to him;
so of their duty to him;
av pp-f po32 n1 p-acp pno31;
(21) sermon (DIV1)
731
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that as oft as they heare or remember their name, they might be stirred up to thankfulness and obedience:
that as oft as they hear or Remember their name, they might be stirred up to thankfulness and Obedience:
cst c-acp av c-acp pns32 vvb cc vvi po32 n1, pns32 vmd vbi vvn a-acp p-acp n1 cc n1:
(21) sermon (DIV1)
731
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as Judah, that is from praising; Simeon, from hearing; and Benjamin, the son of his fathers right hand;
as Judah, that is from praising; Simeon, from hearing; and Benjamin, the son of his Father's right hand;
c-acp np1, cst vbz p-acp vvg; np1, p-acp vvg; cc np1, dt n1 pp-f po31 ng1 j-jn n1;
(21) sermon (DIV1)
731
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which carried his duty in it. So John or Jochanan, the graces of God; and Theophilus, and Timothy, and divers others.
which carried his duty in it. So John or Johanan, the graces of God; and Theophilus, and Timothy, and diverse Others.
r-crq vvd po31 n1 p-acp pn31. np1 np1 cc np1, dt n2 pp-f np1; cc np1, cc np1, cc j n2-jn.
(21) sermon (DIV1)
731
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Now for the Use of this:
Now for the Use of this:
av p-acp dt n1 pp-f d:
(21) sermon (DIV1)
732
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First, Let all Parents learn to give fitting Names to their Children, such as may mind them of Gods mercy, and their duty; First, Let all Parents Learn to give fitting Names to their Children, such as may mind them of God's mercy, and their duty;
ord, vvb d n2 vvb pc-acp vvi vvg n2 p-acp po32 n2, d c-acp vmb vvi pno32 pp-f npg1 n1, cc po32 n1;
(21) sermon (DIV1)
733
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such as may be Monitors to them upon all occasions, to remember God and themselves: Scripture Names are fit to be given, for they have good instructions in them.
such as may be Monitors to them upon all occasions, to Remember God and themselves: Scripture Names Are fit to be given, for they have good instructions in them.
d c-acp vmb vbi n2 p-acp pno32 p-acp d n2, pc-acp vvi np1 cc px32: n1 n2 vbr j pc-acp vbi vvn, c-acp pns32 vhb j n2 p-acp pno32.
(21) sermon (DIV1)
733
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Secondly, Names of vertuous Predecessours, by whose examples they may be stirred up to tread in their steps.
Secondly, Names of virtuous Predecessors, by whose Examples they may be stirred up to tread in their steps.
ord, n2 pp-f j n2, p-acp rg-crq n2 pns32 vmb vbi vvn a-acp pc-acp vvi p-acp po32 n2.
(21) sermon (DIV1)
734
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They too too much offend, that care not what heathenish Names they give to their Children;
They too too much offend, that care not what Heathenish Names they give to their Children;
pns32 av av av-d vvi, cst vvb xx r-crq j n2 pns32 vvb p-acp po32 n2;
(21) sermon (DIV1)
734
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and some give such ridiculous Names, that they are far from Christianity, or Civility: And some again are so affected, and rather give Sentences, sometimes, then Names;
and Some give such ridiculous Names, that they Are Far from Christianity, or Civility: And Some again Are so affected, and rather give Sentences, sometime, then Names;
cc d vvb d j n2, cst pns32 vbr av-j p-acp np1, cc n1: cc d av vbr av vvn, cc av-c vvb n2, av, cs n2;
(21) sermon (DIV1)
734
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that (me thinks) it is a dishonor to God, in whose Name the Child is baptized;
that (me thinks) it is a dishonour to God, in whose Name the Child is baptised;
d (pno11 vvz) pn31 vbz dt n1 p-acp np1, p-acp rg-crq n1 dt n1 vbz vvn;
(21) sermon (DIV1)
734
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to the holy Sacrament which is solemnized; and to the Congregation of Saints, before whom the Name is given;
to the holy Sacrament which is solemnized; and to the Congregation of Saints, before whom the Name is given;
p-acp dt j n1 r-crq vbz vvn; cc p-acp dt n1 pp-f n2, p-acp ro-crq dt n1 vbz vvn;
(21) sermon (DIV1)
734
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yea, to the Child it self, who is like to carry a mock and a brand, rather than a Name, all the daies of the life of it.
yea, to the Child it self, who is like to carry a mock and a brand, rather than a Name, all the days of the life of it.
uh, p-acp dt n1 pn31 n1, r-crq vbz av-j pc-acp vvi dt n1 cc dt n1, av-c cs dt n1, d dt n2 pp-f dt n1 pp-f pn31.
(21) sermon (DIV1)
734
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Thirdly, When people have good and significant Names given unto them, let them labour to make them good;
Thirdly, When people have good and significant Names given unto them, let them labour to make them good;
ord, c-crq n1 vhb j cc j n2 vvn p-acp pno32, vvb pno32 n1 pc-acp vvi pno32 j;
(21) sermon (DIV1)
735
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so did John: He had the grace of God; and Theophilus, He loved God. So did Timotheus, according to his name, He was a man that feared God.
so did John: He had the grace of God; and Theophilus, He loved God. So did Timothy, according to his name, He was a man that feared God.
av vdd np1: pns31 vhd dt n1 pp-f np1; cc np1, pns31 vvd np1. av vdd np1, vvg p-acp po31 n1, pns31 vbds dt n1 cst vvd np1.
(21) sermon (DIV1)
735
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So was Clemens, and Prudens: So was St. Jerom 's Pannachius, and St. Ambrose his Agnes: and Nazianzens Meletius: And Valentinian said of Probus, He was vir sui nominis, that he was a man of his own name (i. e.) an honest man.
So was Clemens, and Prudens: So was Saint Jerome is Pannachius, and Saint Ambrose his Agnes: and Nazianzens Meletius: And Valentinian said of Probus, He was vir sui Nominis, that he was a man of his own name (i. e.) an honest man.
np1 vbds np1, cc np1: av vbds n1 np1 vbz np1, cc n1 np1 po31 np1: cc n2 np1: cc np1 vvd pp-f np1, pns31 vbds fw-la fw-la fw-la, cst pns31 vbds dt n1 pp-f po31 d n1 (uh. sy.) dt j n1.
(21) sermon (DIV1)
735
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Those that have had ill names, have fulfilled them; as we see in Zeb and Oreb, a Wolfe and a Raven;
Those that have had ill names, have fulfilled them; as we see in Zeb and Oreb, a Wolf and a Raven;
d cst vhb vhn j-jn n2, vhb vvn pno32; c-acp pns12 vvb p-acp np1 cc np1, dt n1 cc dt n1;
(21) sermon (DIV1)
735
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and such they were against the people of God:
and such they were against the people of God:
cc d pns32 vbdr p-acp dt n1 pp-f np1:
(21) sermon (DIV1)
735
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And Nabal, as his name was, so was he, he was a foole, and folly was with him:
And Nabal, as his name was, so was he, he was a fool, and folly was with him:
cc np1, p-acp po31 n1 vbds, av vbds pns31, pns31 vbds dt n1, cc n1 vbds p-acp pno31:
(21) sermon (DIV1)
735
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And Achitophel made good his name, for (though he were accounted as a wise man,
And Ahithophel made good his name, for (though he were accounted as a wise man,
cc np1 vvd j po31 n1, c-acp (cs pns31 vbdr vvn p-acp dt j n1,
(21) sermon (DIV1)
735
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and consulted as an Oracle, yet) he dyed as NONLATINALPHABET (i. e.) The kinsman, or brother of a foole;
and consulted as an Oracle, yet) he died as (i. e.) The kinsman, or brother of a fool;
cc vvd p-acp dt n1, av) pns31 vvd p-acp (uh. sy.) dt n1, cc n1 pp-f dt n1;
(21) sermon (DIV1)
735
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for seeing his Counsell despised, He went home, set his house in order, and hung himself:
for seeing his Counsel despised, He went home, Set his house in order, and hung himself:
p-acp vvg po31 n1 vvn, pns31 vvd av-an, vvd po31 n1 p-acp n1, cc vvd px31:
(21) sermon (DIV1)
735
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Let those then that have good names, make them good:
Let those then that have good names, make them good:
vvb d av cst vhb j n2, vvb pno32 j:
(21) sermon (DIV1)
735
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But here is a grosse defect, Absalon hath a name that signifieth the peace of his Father,
But Here is a gross defect, Absalom hath a name that signifies the peace of his Father,
cc-acp av vbz dt j n1, np1 vhz dt n1 cst vvz dt n1 pp-f po31 n1,
(21) sermon (DIV1)
735
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and we know full well what a disturbance and a vexation he was unto him; Zedechiah signifieth, the righteousness of God, and a most unrighteous man he was;
and we know full well what a disturbance and a vexation he was unto him; Zedekiah signifies, the righteousness of God, and a most unrighteous man he was;
cc pns12 vvb av-j av r-crq dt n1 cc dt n1 pns31 vbds p-acp pno31; np1 vvz, dt n1 pp-f np1, cc dt av-ds j n1 pns31 vbds;
(21) sermon (DIV1)
735
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Antiochus was called Epiphanes (i. e.) illustrious; whereas he was NONLATINALPHABET, the furious; and breathed out nothing but cruelty against the people of God:Antiochus was called Epiphanes (i. e.) illustrious; whereas he was, the furious; and breathed out nothing but cruelty against the people of God:
np1 vbds vvn np1 (uh. sy.) j; cs pns31 vbds, dt j; cc vvd av pix cc-acp n1 p-acp dt n1 pp-f np1:
(21) sermon (DIV1)
735
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And so the Pope of Rome that stileth himself Servus servorum, the servant of Servants, sheweth how he doth affect to be Dominus Dominantium, A Lord of Lords;
And so the Pope of Room that styleth himself Servus Servorum, the servant of Servants, shows how he does affect to be Dominus Dominant, A Lord of lords;
cc av dt n1 pp-f vvb cst vvz px31 np1 fw-la, dt n1 pp-f n2, vvz c-crq pns31 vdz vvi pc-acp vbi fw-la np1, dt n1 pp-f n2;
(21) sermon (DIV1)
735
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it is a fashion of the Popes when they enter on the Popedome, to alter their names:
it is a fashion of the Popes when they enter on the Popedom, to altar their names:
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But Pollid•r Virgil observes, He that called himself Bonifacius was Malefacius, He meaneth an ill doer:
But Pollid•r Virgil observes, He that called himself Boniface was Malefacius, He means an ill doer:
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Urbanus was Rusticus, (i. e.) clownish;Urbanus was Rusticus, (i. e.) clownish;
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or as it was said of one of that name, Turbanus, from his troubling so the Christian world; Innocentius, Improbus, being most nocent; Pius, impius, being ungodly; Paulus, Saulus, being a persecutor.
or as it was said of one of that name, Turbanus, from his troubling so the Christian world; Innocentius, Improbus, being most nocent; Pius, Impius, being ungodly; Paulus, Saulus, being a persecutor.
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And so the Jesuites have a glorious name, but (as one saith of the Philosophers) Nomen sibi solum retinuerunt, They have retained only the name unto themselves;
And so the Jesuits have a glorious name, but (as one Says of the Philosophers) Nome sibi solum retinuerunt, They have retained only the name unto themselves;
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for how unlike are they to him whose name they do most impudently usurp? He went about doing good, they go about doing mischief,
for how unlike Are they to him whose name they do most impudently usurp? He went about doing good, they go about doing mischief,
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like their great master the devill, seeking whom he may devour.
like their great master the Devil, seeking whom he may devour.
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And as he commeth from compassing the earth, so they compasse Sea and Land to make a Proselyte,
And as he comes from compassing the earth, so they compass Sea and Land to make a Proselyte,
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though they make him seven times more the child of the devill then themselves. though they make him seven times more the child of the Devil then themselves.
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His words and deeds were alwaies full of compassion and mercy, theirs full of rage and cruelty:
His words and Deeds were always full of compassion and mercy, theirs full of rage and cruelty:
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None more meek then he, none more proud then they: None more peaceable then he, none more tumultuous then they.
None more meek then he, none more proud then they: None more peaceable then he, none more tumultuous then they.
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As of old there was no Play, but there was a Devill in it;
As of old there was no Play, but there was a devil in it;
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so no Treason or Conspiracy, in these latter times, wherein the hand of these Joabs, these Jesuites, is not.
so no Treason or conspiracy, in these latter times, wherein the hand of these Joabs, these Jesuits, is not.
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But not to lay the Scene too far off, How are we our selves guilty in this kind!
But not to lay the Scene too Far off, How Are we our selves guilty in this kind!
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We have a glorious Appellation, that which those of the Church of Antioch first had, and no doubt triumphed in, Acts 11. And that is, the name of Christians;
We have a glorious Appellation, that which those of the Church of Antioch First had, and no doubt triumphed in, Acts 11. And that is, the name of Christians;
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we have it from Christ, and should have that annointing St. John speaketh of, 1 John 2. And the same mind should be in us that was in Christ Jesus, (as St. Paul speaketh;) we should learn of him, we should resemble him;
we have it from christ, and should have that anointing Saint John speaks of, 1 John 2. And the same mind should be in us that was in christ jesus, (as Saint Paul speaks;) we should Learn of him, we should resemble him;
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and the very name is a strong Obligation upon us.
and the very name is a strong Obligation upon us.
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St. Bernard maketh one of the graces of the soul to be Recordatio propriae professionis, the apprehension and memory of her own Christian Profession; Saint Bernard makes one of the graces of the soul to be Recordatio propriae professionis, the apprehension and memory of her own Christian Profession;
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But at the other side it is a foul disparagement to a man, vocari quod non est, to be intituled what he is not, (Saith S. Augustin.) Nomen inane, Crimen immane, a frustrated name, is an hainous crime;
But At the other side it is a foul disparagement to a man, vocari quod non est, to be entitled what he is not, (Says S. Augustin.) Nome inane, Crimen immane, a frustrated name, is an heinous crime;
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and yet how defective are we unto this our Denomination? Called Christians, but live like Pagans.
and yet how defective Are we unto this our Denomination? Called Christians, but live like Pagans.
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Oh what a Soloecisme is This? Our Lord hath redeemed us, and there is a vertue that proceedeth from his Passion, to make those whom he hath redeemed, holy;
O what a Solecism is This? Our Lord hath redeemed us, and there is a virtue that Proceedeth from his Passion, to make those whom he hath redeemed, holy;
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He is our head, and thence is an influence from the head into all the members;
He is our head, and thence is an influence from the head into all the members;
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Too, we profess our selves the Redeemed of the Lord, and find no vertue of his Death;
Too, we profess our selves the Redeemed of the Lord, and find no virtue of his Death;
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Members of him, and find no power conveighed unto us, for Piety: What will the Heathen say? Christians and bloudy! Christians and excessive! Christians and licentious! Christians and fraudulent! Christians and malicious!
Members of him, and find no power conveyed unto us, for Piety: What will the Heathen say? Christians and bloody! Christians and excessive! Christians and licentious! Christians and fraudulent! Christians and malicious!
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Wherein are they better than we: They shame their Master by their lewd courses.
Wherein Are they better than we: They shame their Master by their lewd courses.
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In the feare of God, as we have this honourable Title, full of dignity, that we are Christians so let it mind us of our duty,
In the Fear of God, as we have this honourable Title, full of dignity, that we Are Christians so let it mind us of our duty,
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and let it be a tye upon us to walk worthy of that calling to the which we are called:
and let it be a tie upon us to walk worthy of that calling to the which we Are called:
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For else (as it was said in another case) Nomen Crimen, the Name of Christian was their Fault;
For Else (as it was said in Another case) Nome Crimen, the Name of Christian was their Fault;
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(saith Tertullian: ) So it will be to us, the very Name will be our fault, (Says Tertullian:) So it will be to us, the very Name will be our fault,
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and the glorious Appellation will encrease our condemnation.
and the glorious Appellation will increase our condemnation.
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THE FIFTEENTH SERMON. GEN. 16.11, 12. Because the Lord hath heard thine affliction. Vers. 12. And he will be a wilde man.
THE FIFTEENTH SERMON. GEN. 16.11, 12. Because the Lord hath herd thine affliction. Vers. 12. And he will be a wild man.
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THe words of the Angell to Hagar, were of three sorts: First, of Question, vers. 8. Secondly, of Direction, vers. 9. Thirdly, of Prediction; and he foretelleth,
THe words of the Angel to Hagar, were of three sorts: First, of Question, vers. 8. Secondly, of Direction, vers. 9. Thirdly, of Prediction; and he foretelleth,
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First, concerning the numerous multiplication of her seed, vers. 10.
First, Concerning the numerous multiplication of her seed, vers. 10.
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Secondly, concerning the childe she went withall. 1. That she should bring it forth. 2. That it should be a son. 3. That she should call his Name Ishmael.
Secondly, Concerning the child she went withal. 1. That she should bring it forth. 2. That it should be a son. 3. That she should call his Name Ishmael.
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To which is added the reason of the Name, vers. 11. Thirdly, he foretelleth the quality, and disposition, and course of this son, vers. 12. He shall be a wilde man, his hand shall be against every man;
To which is added the reason of the Name, vers. 11. Thirdly, he foretelleth the quality, and disposition, and course of this son, vers. 12. He shall be a wild man, his hand shall be against every man;
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and every mans hand against him. We have dispatched the words of Question and Direction; and in those of Prediction, are come as far as his Name:and every men hand against him. We have dispatched the words of Question and Direction; and in those of Prediction, Are come as Far as his Name:
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and have spoken something, concerning the imposition of Names. Now for the Reason of this Name, here; and have spoken something, Concerning the imposition of Names. Now for the Reason of this Name, Here;
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Because the Lord hath heard thine affliction. Calvin upon this passage saith, non legimus Agar in s•is angustiis confugisse ad preces: Because the Lord hath herd thine affliction. calvin upon this passage Says, non Legimus Agar in s•is angustiis confugisse ad preces:
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we read not any thing of Hagars prayers, in these straights of hers, and yet she is heard:
we read not any thing of Hagars Prayers, in these straights of hers, and yet she is herd:
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God (saith he) inclineth to help people, sometimes upon their supplication; sometimes even when they are mute, and say nothing;
God (Says he) Inclineth to help people, sometime upon their supplication; sometime even when they Are mute, and say nothing;
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maketh his sun to shine, and his rain to fall, upon the just and the unjust; he helpeth them;makes his sun to shine, and his rain to fallen, upon the just and the unjust; he Helpeth them;
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for the former, he is said exaudire preces; to hear the prayers: for the latter, exaudire miserias; to hear the afflictions of his people.
for the former, he is said exaudire preces; to hear the Prayers: for the latter, exaudire miserias; to hear the afflictions of his people.
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It is certain, that God is so merciful, that many times he bringeth those out of trouble, that never seek unto him in their trouble:
It is certain, that God is so merciful, that many times he brings those out of trouble, that never seek unto him in their trouble:
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and some negligent ones are apt to plead this;
and Some negligent ones Are apt to plead this;
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and therefore when the hand of God is upon them, they do not make supplications to their Judg;
and Therefore when the hand of God is upon them, they do not make supplications to their Judge;
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but such should know, that that deliverance which cometh without seeking, hath not that comfort and satisfaction in it, which that hath that commeth upon a mans paines:
but such should know, that that deliverance which comes without seeking, hath not that Comfort and satisfaction in it, which that hath that comes upon a men pains:
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for it argueth the love of God to a man, as the Angel telleth Dan. c. 9. At the beginning of thy Supplications the Commandement came forth,
for it argue the love of God to a man, as the Angel Telleth Dan. c. 9. At the beginning of thy Supplications the Commandment Come forth,
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and I am come to shew thee, for thou art greatly beloved. Secondly, it stirreth up love in men towards God.and I am come to show thee, for thou art greatly Beloved. Secondly, it stirs up love in men towards God.
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I love the Lord (saith David, Psal. 116. ) because he hath heard my voice and my supplications. I love the Lord (Says David, Psalm 116.) Because he hath herd my voice and my supplications.
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Thirdly, It stirreth one up to the greater thankfulness, as we see in Hannah, 1 Sam. 1. the two last verses, For this Child I prayed,
Thirdly, It stirs one up to the greater thankfulness, as we see in Hannah, 1 Sam. 1. the two last Verses, For this Child I prayed,
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and the Lord hath given me my Petition which I asked of him, therefore have I also lent him unto the Lord;
and the Lord hath given me my Petition which I asked of him, Therefore have I also lent him unto the Lord;
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and as long as he liveth he shall be lent unto the Lord: and as long as he lives he shall be lent unto the Lord:
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That estate which is cast upon a man unexpectedly, hath not that true sweetness in it, with that which a man hath gotten by his own industry:
That estate which is cast upon a man unexpectedly, hath not that true sweetness in it, with that which a man hath got by his own industry:
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And therefore it is promised as a speciall blessing, that a man shall eat the labour of his hands, Psal. 128. And so for a man to be freed from trouble, without any seeking unto God, is not so comfortable,
And Therefore it is promised as a special blessing, that a man shall eat the labour of his hands, Psalm 128. And so for a man to be freed from trouble, without any seeking unto God, is not so comfortable,
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as when a man hath prayed and begged hard for it. But I hold you no longer in this:
as when a man hath prayed and begged hard for it. But I hold you no longer in this:
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For with the leave of so Reverend an Author as Calvin is, it may very well be supposed, that Hagar did pray, in her affliction, unto the Lord;
For with the leave of so Reverend an Author as calvin is, it may very well be supposed, that Hagar did pray, in her affliction, unto the Lord;
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and that God upon her humble prayer was inclined to shew her mercy: and therefore the most understand by this Phrase;
and that God upon her humble prayer was inclined to show her mercy: and Therefore the most understand by this Phrase;
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He hath heard thine affliction, the prayers which she made in her Affliction;He hath herd thine affliction, the Prayers which she made in her Affliction;
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and so the Chaldee Paraphrase Translateth it, Hath received thy prayers. And what a ground of joy is this, to have a mans Prayer admitted,
and so the Chaldee paraphrase Translate it, Hath received thy Prayers. And what a ground of joy is this, to have a men Prayer admitted,
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and acceptable? Blessed be the Lord (saith David) that hath not turned away my Prayer, Psal. 66.10.
and acceptable? Blessed be the Lord (Says David) that hath not turned away my Prayer, Psalm 66.10.
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And he is often rejoycing, because the Lord had heard him.
And he is often rejoicing, Because the Lord had herd him.
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On the other side, how grievous is it, for a mans Prayers to find none admittance,
On the other side, how grievous is it, for a men Prayers to find none admittance,
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as we hear Job complaining, Cha. 30. I cry unto thee, but thou dost not hear me;
as we hear Job complaining, Cha. 30. I cry unto thee, but thou dost not hear me;
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I stand up, and thou regardest me not.
I stand up, and thou regardest me not.
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How long wilt thou be angry against the Prayer of thy People? say they, Psal. 80. So the Church, Lamentations 3.8. When I cry and shout, he shutteth out my prayer. How long wilt thou be angry against the Prayer of thy People? say they, Psalm 80. So the Church, Lamentations 3.8. When I cry and shout, he shutteth out my prayer.
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So how God threatneth his people, Isa. 1. When you spread out your hands, I will hide mine eyes from you,
So how God threatens his people, Isaiah 1. When you spread out your hands, I will hide mine eyes from you,
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yea, when you make many prayers, I will not hear. Sometimes God not only not admitteth,yea, when you make many Prayers, I will not hear. Sometime God not only not admitteth,
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but he rejecteth the Petitions of some, that their prayer becomes sin, Psal. 109.7. Yea, their prayer is an abomination, Prov, 28.9.
but he rejecteth the Petitions of Some, that their prayer becomes since, Psalm 109.7. Yea, their prayer is an abomination, Curae, 28.9.
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So there is a comfort, to have Prayer thought well of; and so is it for any other duty that we perform to God;
So there is a Comfort, to have Prayer Thought well of; and so is it for any other duty that we perform to God;
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a great comfort to Abel it was, that God did accept his Sacrifice. The word NONLATINALPHABET signifieth, to look unto it, Cum delectatione, with complacency and delight;
a great Comfort to Abel it was, that God did accept his Sacrifice. The word signifies, to look unto it, Cum delectatione, with complacency and delight;
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the Septuagint rendreth it, NONLATINALPHABET, he beheld. But Sy••machus, NONLATINALPHABET, He was delighted with it;
the septuagint rendereth it,, he beheld. But Sy••machus,, He was delighted with it;
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it is part of that prayer of David, in behalf of the King, that God will accept his burnt offerings.
it is part of that prayer of David, in behalf of the King, that God will accept his burned offerings.
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The word NONLATINALPHABET is there used, which signifieth, turning into ashes, which was a manifestation of Gods accepting of the Sacrifice,
The word is there used, which signifies, turning into Ashes, which was a manifestation of God's accepting of the Sacrifice,
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when by fire from heaven he consumed it;
when by fire from heaven he consumed it;
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as is said of Eliahs Sacrifice, and Solomons; and is supposed to be that testimony that God gave of his acceptation of Abels Sacrifice;
as is said of Elijah's Sacrifice, and Solomons; and is supposed to be that testimony that God gave of his acceptation of Abel's Sacrifice;
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and therefore Theodosius turneth the word that we had before, NONLATINALPHABET, inflammavit, He hath inflamed. Isa. 56.7. God saith, he will make his people joyfull in the house of prayer, (i.e.) whosoever therin should devoutly appear, their burnt Offerings and their Sacrifices should be accepted:
and Therefore Theodosius turns the word that we had before,, inflammavit, He hath inflamed. Isaiah 56.7. God Says, he will make his people joyful in the house of prayer, (i.e.) whosoever therein should devoutly appear, their burned Offerings and their Sacrifices should be accepted:
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what a comfort was it to Cornelius, Act 10.4. when the Angel told him, that his Prayers and Almes were come up for a memorial before God:
what a Comfort was it to Cornelius, Act 10.4. when the Angel told him, that his Prayers and Alms were come up for a memorial before God:
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God did not only take knowledg of them, and like well of them, but they were NONLATINALPHABET,
God did not only take knowledge of them, and like well of them, but they were,
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as a standing pillar in Gods sight:
as a standing pillar in God's sighed:
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Well might Solomon say, Eccles. 9. Go thy way, eat thy bread with joy, and drink thy wine with a merry heart,
Well might Solomon say, Eccles. 9. Go thy Way, eat thy bred with joy, and drink thy wine with a merry heart,
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for now God accepteth thy works. It is not to say, with what a delicious ravishing sweetness the soul is filled,for now God Accepteth thy works. It is not to say, with what a delicious ravishing sweetness the soul is filled,
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when it is perswaded of Gods acceptation of its services.
when it is persuaded of God's acceptation of its services.
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Again, Gods hearing of Prayer is not only an admittance and accepting of it, but a resolution and purpose of satisfying the desires of his people,
Again, God's hearing of Prayer is not only an admittance and accepting of it, but a resolution and purpose of satisfying the Desires of his people,
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so far as may stand with his glory, to give; and their good, to receive:
so Far as may stand with his glory, to give; and their good, to receive:
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When he is described to be a God that heareth Prayer, Psal. 65. It is not only meant, that he lendeth an eare to Prayer,
When he is described to be a God that hears Prayer, Psalm 65. It is not only meant, that he dares an ear to Prayer,
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but he condescendeth to a satisfaction of those Prayers: He fulfilleth the desire of those that fear him;
but he condescendeth to a satisfaction of those Prayers: He fulfilleth the desire of those that Fear him;
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he heareth their cry, and saveth them, Psal. 145. And therefore for the Use of it: he hears their cry, and Saveth them, Psalm 145. And Therefore for the Use of it:
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How may this encourage us to pour out our wants before God, in the time of our Affliction? This is that course that Gods people have taken, in any kind of distress;
How may this encourage us to pour out our Wants before God, in the time of our Affliction? This is that course that God's people have taken, in any kind of distress;
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if it have been distress outward, either in regard of enemies, we shall find Jehosophat seeking the Lord,
if it have been distress outward, either in regard of enemies, we shall find Jehoshaphat seeking the Lord,
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when that great Army came against him, 2 Chron. 20. If sickness, Hezekiah turneth him to the wall, and prayeth:
when that great Army Come against him, 2 Chronicles 20. If sickness, Hezekiah turns him to the wall, and Prayeth:
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If scorn and contempt, Job 16. My friends scorn me, but mine eyes poure out teares unto God. Teares the strongest Oratory; If scorn and contempt, Job 16. My Friends scorn me, but mine eyes pour out tears unto God. Tears the Strongest Oratory;
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And that which offereth the greatest violence to Heaven. If it be imprisonment, Manasses being in fetters prayeth, and prayeth earnestly, 2 Chron. 33.
And that which Offereth the greatest violence to Heaven. If it be imprisonment, Manasses being in fetters Prayeth, and Prayeth earnestly, 2 Chronicles 33.
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Secondly, In any inward desires they have used this means; as when they have been troubled with some strong temptation:
Secondly, In any inward Desires they have used this means; as when they have been troubled with Some strong temptation:
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when the messenger of Satan was sent to buffet St. Paul, 2 Cor. 12. He ran to God by Prayer, For this thing I besought the Lord thrice that it might depart from me:
when the Messenger of Satan was sent to buffet Saint Paul, 2 Cor. 12. He ran to God by Prayer, For this thing I besought the Lord thrice that it might depart from me:
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Or if their conscience have been wracked with a sence of Gods wrath, They have betaken themselves to Prayer. Psal. 18.5. David saith, The sorrows of hell compassed me about, the snares of death prevented me;
Or if their conscience have been wracked with a sense of God's wrath, They have betaken themselves to Prayer. Psalm 18.5. David Says, The sorrows of hell compassed me about, the snares of death prevented me;
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in my distress I called upon the Lord, and cryed unto my God. in my distress I called upon the Lord, and cried unto my God.
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Yea, our blessed Lord, who was in a greater anguish of spirit, then ever any man in the world was, (through the apprehension of Gods fierce wrath against him,) sought comfort this way;
Yea, our blessed Lord, who was in a greater anguish of Spirit, then ever any man in the world was, (through the apprehension of God's fierce wrath against him,) sought Comfort this Way;
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he offered up prayers and supplications, with strong crying and teares, Heb. 5.7. Let us then take the course that Gods people have done; he offered up Prayers and supplications, with strong crying and tears, Hebrew 5.7. Let us then take the course that God's people have done;
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and upon this receipt, there is a probatum in all times:
and upon this receipt, there is a probatum in all times:
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faithfull prayer, hath ever been as Noahs Dove, that hath brought an Olive-Leafe of peace at last:
faithful prayer, hath ever been as Noahs Dove, that hath brought an Olive-Leafe of peace At last:
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and if we have not, so soon as we desire, a return of our prayers, (for some Reasons best known to God;) this may support us:
and if we have not, so soon as we desire, a return of our Prayers, (for Some Reasons best known to God;) this may support us:
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First, that God takes knowledg of our prayers; he could tell Ananias, that Paul prayed, Acts. 9. Secondly, they are pleasing unto him, Psal. 141.2. as Incense, as odours.
First, that God Takes knowledge of our Prayers; he could tell Ananias, that Paul prayed, Acts. 9. Secondly, they Are pleasing unto him, Psalm 141.2. as Incense, as odours.
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Thirdly, he will certainly give an answer in due season, for he hath bound himself by promise.
Thirdly, he will Certainly give an answer in due season, for he hath bound himself by promise.
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2 Chron. 15. If we seek him, he will be found of us; the seed of Iacob shall not seek him in vain, Isaiah. 45.19. and this is our confidence, that we have in him. 1 Ioh. 5.14. that if we aske any thing according to his will, he heareth us: 2 Chronicles 15. If we seek him, he will be found of us; the seed of Iacob shall not seek him in vain, Isaiah. 45.19. and this is our confidence, that we have in him. 1 John 5.14. that if we ask any thing according to his will, he hears us:
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in the mean time, it is our duty to wait, to tarry the Lords leisure. Fourthly, He hearing, certainly He will stablish our hearts.
in the mean time, it is our duty to wait, to tarry the lords leisure. Fourthly, He hearing, Certainly He will establish our hearts.
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But now there is an Objection against this;
But now there is an Objection against this;
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seeing God hears the affliction of Hagar. Why, she suffered justly, for her insolency against her mistress, and for her discontented flight;
seeing God hears the affliction of Hagar. Why, she suffered justly, for her insolency against her mistress, and for her discontented flight;
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and therefore it was fit, she should smart for it; had she been innocent, and had carried her self fittingly;
and Therefore it was fit, she should smart for it; had she been innocent, and had carried her self fittingly;
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reason she should have been respected: for Gods care is for the innocent; David none other way expecteth a blessing from God, for Shimeis cursing of him;
reason she should have been respected: for God's care is for the innocent; David none other Way Expects a blessing from God, for Shimeis cursing of him;
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but because he was innocent of the crimes objected against him, 2 Sam. 16. and Psal. 18.20.
but Because he was innocent of the crimes objected against him, 2 Sam. 16. and Psalm 18.20.
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he saith, The Lord did recompence him, according to the cleanness of his hands. I Answer with Musculus; God delivereth gratiously, even those that suffer deservedly; and herein his mercy appeareth:
he Says, The Lord did recompense him, according to the cleanness of his hands. I Answer with Musculus; God Delivereth graciously, even those that suffer deservedly; and herein his mercy appears:
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for were there no cause of suffering, but that men were innocent, mercy had no place:
for were there no cause of suffering, but that men were innocent, mercy had no place:
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If the best of us all, should have no further hope of being delivered out of our afflictions,
If the best of us all, should have no further hope of being Delivered out of our afflictions,
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then we are innocent, we might justly despair of deliverance:
then we Are innocent, we might justly despair of deliverance:
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for what meer man in the world, ever suffered, and did not deserve it? It is true, it may be in regard of some thing objected,
for what mere man in the world, ever suffered, and did not deserve it? It is true, it may be in regard of Some thing objected,
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for which they suffer, they may be faultless, and men may be unjust in prosecuting them;
for which they suffer, they may be faultless, and men may be unjust in prosecuting them;
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but considering the affliction as comming from God, there is cause enough;
but considering the affliction as coming from God, there is cause enough;
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and every man must lay his hand upon his mouth, and justifie God in his sayings, and clear him when he is judged. Though David knew he was guiltless of any evill, done to the house of Saul, as Shimei charged him;
and every man must lay his hand upon his Mouth, and justify God in his sayings, and clear him when he is judged. Though David knew he was guiltless of any evil, done to the house of Saul, as Shimei charged him;
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yet he understood well, that he was faulty otherwise; and that God did punish his other sins, by this scorn of a malignant tongue:
yet he understood well, that he was faulty otherwise; and that God did Punish his other Sins, by this scorn of a malignant tongue:
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(22) sermon (DIV1)
757
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If he speak of Gods recompencing him, according to his innocency; he doth not quit himself from all fault;
If he speak of God's recompensing him, according to his innocency; he does not quit himself from all fault;
cs pns31 vvb pp-f ng1 vvg pno31, vvg p-acp po31 n1; pns31 vdz xx vvi px31 p-acp d n1;
(22) sermon (DIV1)
757
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3915
but only take knowledg of Gods favour, in respecting his innocency, in regard of the particular objected.
but only take knowledge of God's favour, in respecting his innocency, in regard of the particular objected.
cc-acp av-j vvb n1 pp-f npg1 n1, p-acp vvg po31 n1, p-acp n1 pp-f dt j vvn.
(22) sermon (DIV1)
757
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Iob suffered unjustly from his friends; and his heart justified him, in that which they laid upon him:Job suffered unjustly from his Friends; and his heart justified him, in that which they laid upon him:
np1 vvd av-j p-acp po31 n2; cc po31 n1 vvd pno31, p-acp d r-crq pns32 vvd p-acp pno31:
(22) sermon (DIV1)
757
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3917
but yet he acknowledgeth his own ill deservings, and that God justly doth afflict him. For the Use of this:
but yet he acknowledgeth his own ill deservings, and that God justly does afflict him. For the Use of this:
cc-acp av pns31 vvz po31 d j-jn n2-vvg, cc cst np1 av-j vdz vvi pno31. p-acp dt n1 pp-f d:
(22) sermon (DIV1)
757
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3918
First, let it teach us to magnifie Gods goodness, and mercy towards men;
First, let it teach us to magnify God's Goodness, and mercy towards men;
ord, vvb pn31 vvi pno12 pc-acp vvi npg1 n1, cc n1 p-acp n2;
(22) sermon (DIV1)
759
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3919
who though they have justly incurred his wrath, and in regard of their provocations, he might be deaf to their prayers, and not deliver them;
who though they have justly incurred his wrath, and in regard of their provocations, he might be deaf to their Prayers, and not deliver them;
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(22) sermon (DIV1)
759
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yet in the midst of wrath, he remembreth mercy; and taketh matter of being merciful, from himself;yet in the midst of wrath, he Remember mercy; and Takes matter of being merciful, from himself;
av p-acp dt n1 pp-f n1, pns31 vvz n1; cc vvz n1 pp-f vbg j, p-acp px31;
(22) sermon (DIV1)
759
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heareth their prayers, and brings them out of trouble; he is a father of mercy, and a God of all consolation:
hears their Prayers, and brings them out of trouble; he is a father of mercy, and a God of all consolation:
vvz po32 n2, cc vvz pno32 av pp-f n1; pns31 vbz dt n1 pp-f n1, cc dt n1 pp-f d n1:
(22) sermon (DIV1)
759
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3922
tam pius nemo, am pater nemo, (saith Tertullian ) none so fatherly, none so compassionate:tam Pius nemo, am pater nemo, (Says Tertullian) none so fatherly, none so compassionate:
fw-la fw-la np1, vbm n1 np1, (vvz np1) pix av j, pix av j:
(22) sermon (DIV1)
759
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3923
He knoweth whereof men are made, and remembreth that they are but dust; he dealeth not with them after their sins, nor rewardeth them after their iniquities: though he might whip them with scorpions, he will do it only with rods, and those rods he will remove too:He Knoweth whereof men Are made, and Remember that they Are but dust; he deals not with them After their Sins, nor Rewardeth them After their iniquities: though he might whip them with scorpions, he will do it only with rods, and those rods he will remove too:
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(22) sermon (DIV1)
759
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the rod of the wicked shall not rest upon the lot of the righteous. the rod of the wicked shall not rest upon the lot of the righteous.
dt n1 pp-f dt j vmb xx vvi p-acp dt n1 pp-f dt j.
(22) sermon (DIV1)
759
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3925
He will take them NONLATINALPHABET (as the Greek Father calls it,) out of the furnace of affliction. He will take them (as the Greek Father calls it,) out of the furnace of affliction.
pns31 vmb vvi pno32 (c-acp dt jp n1 vvz pn31,) av pp-f dt n1 pp-f n1.
(22) sermon (DIV1)
759
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3926
He will not suffer them to be tempted, NONLATINALPHABET above what they are able, 1 Cor. 10. NONLATINALPHABET, not to be swallowed up: He will not suffer them to be tempted, above what they Are able, 1 Cor. 10., not to be swallowed up:
pns31 vmb xx vvi pno32 pc-acp vbi vvn, p-acp r-crq pns32 vbr j, crd np1 crd, xx pc-acp vbi vvn a-acp:
(22) sermon (DIV1)
759
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3927
He may suffer them premi, sed non opprimi; to be pressed, but yet not oppressed: it is true, there is desert enough, for the continuance of his wrath;
He may suffer them premi, sed non opprimi; to be pressed, but yet not oppressed: it is true, there is desert enough, for the Continuance of his wrath;
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(22) sermon (DIV1)
759
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3928
but yet he commeth virga corrigente, non gladio consumente; with a rod of correction, and not with a sword of destruction.
but yet he comes virga corrigente, non Gladio consumente; with a rod of correction, and not with a sword of destruction.
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(22) sermon (DIV1)
759
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3929
Secondly, Let this be another encouragement to us, to pray;
Secondly, Let this be Another encouragement to us, to pray;
ord, vvb d vbi j-jn n1 p-acp pno12, pc-acp vvi;
(22) sermon (DIV1)
760
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some men apprehend so deeply the extent of their sufferings, and are so conscious to themselves, of their irritating of God, that they are discouraged from suing unto God;
Some men apprehend so deeply the extent of their sufferings, and Are so conscious to themselves, of their irritating of God, that they Are discouraged from suing unto God;
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(22) sermon (DIV1)
760
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mine iniquities have taken such hold upon me, that I am not able to look up, Psal. 40. And I wish that men could think of this, in the time of temptation to sin; mine iniquities have taken such hold upon me, that I am not able to look up, Psalm 40. And I wish that men could think of this, in the time of temptation to since;
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(22) sermon (DIV1)
760
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how fearfull, how restless, how indisposed their sins will make them to prayer, in the time of their need:
how fearful, how restless, how indisposed their Sins will make them to prayer, in the time of their need:
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(22) sermon (DIV1)
760
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But yet this must not be given way to; for God sheweth mercy, even to such as he doth afflict justly:
But yet this must not be given Way to; for God shows mercy, even to such as he does afflict justly:
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(22) sermon (DIV1)
760
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when David had uttered these words;
when David had uttered these words;
c-crq np1 vhd vvn d n2;
(22) sermon (DIV1)
760
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my sins are more then the haires of mine head, therefore my soul faileth me, Psal. 40.12. Yet for all that, Vers. 13. He prayeth, be pleased O God to deliver me; my Sins Are more then the hairs of mine head, Therefore my soul Faileth me, Psalm 40.12. Yet for all that, Vers. 13. He Prayeth, be pleased Oh God to deliver me;
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(22) sermon (DIV1)
760
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O Lord make haste to help me. And though Ezrah acknowledgeth Gods justice, and the peoples sinfulness, Ezra 3. yet he prayeth: Oh Lord make haste to help me. And though Ezrah acknowledgeth God's Justice, and the peoples sinfulness, Ezra 3. yet he Prayeth:
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(22) sermon (DIV1)
760
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The Prodigall had wilfullly cast himself out of his Fathers house, and justly lay under the sad effects of his own disobedience and profusion;
The Prodigal had wilfullly cast himself out of his Father's house, and justly lay under the sad effects of his own disobedience and profusion;
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(22) sermon (DIV1)
760
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and yet he resolveth to seek to his father. So Nehemiah and Daniel, see and confess the justice of God;
and yet he resolves to seek to his father. So Nehemiah and daniel, see and confess the Justice of God;
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(22) sermon (DIV1)
760
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yet they beg Gods mercy. 2. We must know, it is a very good disposition to the mercy of God, to be truly cast down, in the sight of our sin, as the procreant cause of our misery:
yet they beg God's mercy. 2. We must know, it is a very good disposition to the mercy of God, to be truly cast down, in the sighed of our since, as the procreant cause of our misery:
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(22) sermon (DIV1)
760
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the Lord saith, Levit. 26. If they shall confess their iniquity, and their trespass, which they have trespassed against me,
the Lord Says, Levit. 26. If they shall confess their iniquity, and their trespass, which they have trespassed against me,
dt n1 vvz, np1 crd cs pns32 vmb vvi po32 n1, cc po32 n1, r-crq pns32 vhb vvn p-acp pno11,
(22) sermon (DIV1)
760
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and that they have walked contrary to mee, and that I have walked contrary unto them,
and that they have walked contrary to me, and that I have walked contrary unto them,
cc cst pns32 vhb vvn j-jn p-acp pno11, cc cst pns11 vhb vvn j-jn p-acp pno32,
(22) sermon (DIV1)
760
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and have brought them into the hand of their enemy;
and have brought them into the hand of their enemy;
cc vhb vvn pno32 p-acp dt n1 pp-f po32 n1;
(22) sermon (DIV1)
760
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if then their uncircumcised heart shall be humbled, and they then shall accept of the punishment of their iniquity,
if then their uncircumcised heart shall be humbled, and they then shall accept of the punishment of their iniquity,
cs av po32 j n1 vmb vbi vvn, cc pns32 av vmb vvi pp-f dt n1 pp-f po32 n1,
(22) sermon (DIV1)
760
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then I will remember my Covenant. then I will Remember my Covenant.
cs pns11 vmb vvi po11 n1.
(22) sermon (DIV1)
760
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3. We must know, that when we pretend that we suffer justly, and therefore have no heart to go to God;
3. We must know, that when we pretend that we suffer justly, and Therefore have no heart to go to God;
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(22) sermon (DIV1)
760
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our infidellity is a far greater sin, then any we have formerly committed; for it opposeth God in his Truth, and maketh him a Lyar;
our infidelity is a Far greater since, then any we have formerly committed; for it Opposeth God in his Truth, and makes him a Liar;
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(22) sermon (DIV1)
760
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for he hath commanded us, to call upon him in the day of trouble, and hath promised to hear us; and yet we will not call,
for he hath commanded us, to call upon him in the day of trouble, and hath promised to hear us; and yet we will not call,
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(22) sermon (DIV1)
760
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3948
but say there is no hope: In the fear of God therefore, let us in our afflictions, acknowledg our own desert, but withall seek to God;
but say there is no hope: In the Fear of God Therefore, let us in our afflictions, acknowledge our own desert, but withal seek to God;
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(22) sermon (DIV1)
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the further we have run into Gods debt, the more need we have to sue for mercy:
the further we have run into God's debt, the more need we have to sue for mercy:
dt jc pns12 vhb vvn p-acp npg1 n1, dt av-dc n1 pns12 vhb pc-acp vvi p-acp n1:
(22) sermon (DIV1)
760
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and let us do this, not in regard of our own particular afflictions, but of the calamity of the times:
and let us do this, not in regard of our own particular afflictions, but of the calamity of the times:
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(22) sermon (DIV1)
760
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who sees not how cloudy the times are, and how full of distraction;
who sees not how cloudy the times Are, and how full of distraction;
r-crq vvz xx c-crq j dt n2 vbr, cc c-crq j pp-f n1;
(22) sermon (DIV1)
760
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how the sides of the building, fly from one another and the roof, ready to fall upon our heads? It is true, our sins have deserved all this, and worse;
how the sides of the building, fly from one Another and the roof, ready to fallen upon our Heads? It is true, our Sins have deserved all this, and Worse;
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(22) sermon (DIV1)
760
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yea the very dreggs of the viall: and we must say with Mauritius, justus es O Domine, & recta judicia tua:
yea the very dregs of the vial: and we must say with Mauritius, justus es O Domine, & Recta Judicia tua:
uh dt j n2 pp-f dt n1: cc pns12 vmb vvi p-acp np1, fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la:
(22) sermon (DIV1)
760
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just art thou O Lord, and righteous are thy judgments; just art thou Oh Lord, and righteous Are thy Judgments;
av vb2r pns21 uh n1, cc j vbr po21 n2;
(22) sermon (DIV1)
760
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but because we are so deep, in the procuring of the storm, shall we forbear to pray for the removing of it? O no;
but Because we Are so deep, in the procuring of the storm, shall we forbear to pray for the removing of it? O no;
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(22) sermon (DIV1)
760
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let us cry earnestly, and mightily unto God, yea not to give over, though things should grow to a greater extremity: cum duplicantur lateres, venit Moses;
let us cry earnestly, and mightily unto God, yea not to give over, though things should grow to a greater extremity: cum duplicantur lateres, venit Moses;
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(22) sermon (DIV1)
760
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when the Israelites taskes were doubled, then came the deliverer; and mans extreamity, is Gods opportunity.
when the Israelites tasks were doubled, then Come the deliverer; and men extremity, is God's opportunity.
c-crq dt np1 n2 vbdr vvn, av vvd dt n1; cc ng1 n1, vbz ng1 n1.
(22) sermon (DIV1)
760
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3958
Let us pray and pray still, and joyn with our prayers, a godly, sober, righteous, and peacefull life;
Let us pray and pray still, and join with our Prayers, a godly, Sobrium, righteous, and peaceful life;
vvb pno12 vvi cc vvb av, cc vvi p-acp po12 n2, dt j, j, j, cc j n1;
(22) sermon (DIV1)
760
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and God is where he was, and the same he was;
and God is where he was, and the same he was;
cc np1 vbz c-crq pns31 vbds, cc dt d pns31 vbds;
(22) sermon (DIV1)
760
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3960
he will not take advantage of it, in that our sins have drawn this upon us:
he will not take advantage of it, in that our Sins have drawn this upon us:
pns31 vmb xx vvi n1 pp-f pn31, p-acp d po12 n2 vhb vvn d p-acp pno12:
(22) sermon (DIV1)
760
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but he will be found of us, and will heal our breaches, and return our peace and prosperity upon us, like a swelling floud. One hint further: but he will be found of us, and will heal our Breaches, and return our peace and Prosperity upon us, like a swelling flood. One hint further:
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(22) sermon (DIV1)
760
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the name is Ishmael, i.e. God will hear: And the Exposition is; God hath heard thine affliction.
the name is Ishmael, i.e. God will hear: And the Exposition is; God hath herd thine affliction.
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(22) sermon (DIV1)
761
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The Angel seemeth to tell her, that as God had heard her now, so her son shall carry his name;
The Angel seems to tell her, that as God had herd her now, so her son shall carry his name;
dt n1 vvz pc-acp vvi pno31, cst c-acp np1 vhd vvn pno31 av, av po31 n1 vmb vvi po31 n1;
(22) sermon (DIV1)
761
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God will hear, if she carry her self as she ought;
God will hear, if she carry her self as she ought;
np1 vmb vvi, cs pns31 vvb po31 n1 c-acp pns31 vmd;
(22) sermon (DIV1)
761
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she may be confident, that he that hath heard her, will hear her in all her necessities,
she may be confident, that he that hath herd her, will hear her in all her necessities,
pns31 vmb vbi j, cst pns31 cst vhz vvn pno31, vmb vvi pno31 p-acp d po31 n2,
(22) sermon (DIV1)
761
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3966
and all his likewise that call upon him; yea, all such as call upon him faithfully.
and all his likewise that call upon him; yea, all such as call upon him faithfully.
cc d po31 av d vvb p-acp pno31; uh, d d c-acp vvb p-acp pno31 av-j.
(22) sermon (DIV1)
761
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3967
We come now to the next Reason:
We come now to the next Reason:
pns12 vvb av p-acp dt ord n1:
(22) sermon (DIV1)
762
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Wherein is the Angels prediction concerning the quality and disposition of Ishmael, NONLATINALPHABET, (saith St. Chrysostom, ) He foretelleth the inclination of the Child;
Wherein is the Angels prediction Concerning the quality and disposition of Ishmael,, (Says Saint Chrysostom,) He foretelleth the inclination of the Child;
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(22) sermon (DIV1)
763
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and it is laid down in three Clauses. First, He will be a wilde man. Secondly, His hand will be against every man, and every mans hand against him.
and it is laid down in three Clauses. First, He will be a wild man. Secondly, His hand will be against every man, and every men hand against him.
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(22) sermon (DIV1)
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Thirdly, He shall dwell in the presence of his Brethren. All which argueth the furiousness, and ferity of his disposition;
Thirdly, He shall dwell in the presence of his Brothers. All which argue the furiousness, and ferity of his disposition;
ord, pns31 vmb vvi p-acp dt n1 pp-f po31 n2. d r-crq vvz dt n1, cc n1 pp-f po31 n1;
(22) sermon (DIV1)
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that as he shall be powerfull, so he will be provoking and cruell; opposite to others, and by that opposition drawing enemies upon himself.
that as he shall be powerful, so he will be provoking and cruel; opposite to Others, and by that opposition drawing enemies upon himself.
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(22) sermon (DIV1)
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But before I come to the particulars, observe of whom this is affirmed, of Ishmael; why, He was the son of Abraham, an holy, meek, courteous man, a great lover of peace,
But before I come to the particulars, observe of whom this is affirmed, of Ishmael; why, He was the son of Abraham, an holy, meek, courteous man, a great lover of peace,
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(22) sermon (DIV1)
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and this son contrary to him in all these things: We may see then, that Godly Parents may have wicked Children;
and this son contrary to him in all these things: We may see then, that Godly Parents may have wicked Children;
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Adam as he had a religious Abel, so a cursed Cain, who was of that evill one and slew his brother, Adam as he had a religious Abel, so a cursed Cain, who was of that evil one and slew his brother,
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(22) sermon (DIV1)
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because his brothers deeds were good and his evill, 1 John 2. Noah a just man in his generation had a wicked Cham; Abraham had this Ishmael who mocked his brother,Because his Brother's Deeds were good and his evil, 1 John 2. Noah a just man in his generation had a wicked Cham; Abraham had this Ishmael who mocked his brother,
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and persecuted Him that was born after the Spirit, even Isaac. Gal. 4.29. Isaac had an Esau, a prophane man, as he is stiled, Heb. 12.16. Eli a good man, yet had lewd sons, who by their wicked courses made the Sacrifices of God to be abhorred of the people, 1 Sam. 2. Sons of Belial: wickedness is not spoken in a stronger Phrase in all the Scripture.
and persecuted Him that was born After the Spirit, even Isaac. Gal. 4.29. Isaac had an Esau, a profane man, as he is styled, Hebrew 12.16. Eli a good man, yet had lewd Sons, who by their wicked courses made the Sacrifices of God to be abhorred of the people, 1 Sam. 2. Sons of Belial: wickedness is not spoken in a Stronger Phrase in all the Scripture.
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Samuel a good man and upright, yet his Sons were not such;Samuel a good man and upright, yet his Sons were not such;
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they walked not in his waies, but after Bribes, 1 Sam. 8. David a man according to Gods own heart,
they walked not in his ways, but After Bribes, 1 Sam. 8. David a man according to God's own heart,
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yet had he an incestuous Amnon, and an ambitious Absalon, Jehosophat had a Jehoram: Hezechiah had a Manasses; and Josiah had a Jehojakim. And what is found more true in experience, the Father and Mother good,
yet had he an incestuous Amnon, and an ambitious Absalom, Jehoshaphat had a jehoram: Hezekiah had a Manasses; and Josiah had a Jehoiakim. And what is found more true in experience, the Father and Mother good,
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and the Child stark naught? The Reason whereof is easily given: Grace is not traduced from the Parent to the Child;
and the Child stark nought? The Reason whereof is Easily given: Grace is not traduced from the Parent to the Child;
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the Father cannot conveigh holiness unto him, it is the gift of God;
the Father cannot convey holiness unto him, it is the gift of God;
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Let him be a sanctified man, yet he begetteth a child as a man, not as an holy man, by naturall Generation, not spirituall Regeneration, Non ex principiis novitatis, sed ex Reliquiis vetustatis, (saith the Father;) Not out of the principles of the new,
Let him be a sanctified man, yet he begetteth a child as a man, not as an holy man, by natural Generation, not spiritual Regeneration, Non ex principiis novitatis, sed ex Reliquiis vetustatis, (Says the Father;) Not out of the principles of the new,
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but out of the Reliques of the old man: Adam begot Seth in his own image;
but out of the Relics of the old man: Adam begotten Seth in his own image;
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and David acknowledges (though he had religious Parents) that he was shapen in iniquity,
and David acknowledges (though he had religious Parents) that he was shapen in iniquity,
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and in sin did his mother conceive him, Psa. 51. The Corn purged from the chaff cometh up with it again, when it is sowen: and in since did his mother conceive him, Psa. 51. The Corn purged from the chaff comes up with it again, when it is sown:
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The Circumcised father begetteth an uncircumcised child: And so the Serpent without a sting begetteth a Serpent with a sting:
The Circumcised father begetteth an uncircumcised child: And so the Serpent without a sting begetteth a Serpent with a sting:
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So a godly person, though he can perhaps transmith is goods unto his Son, can he leave him his goodness? Can he conveigh his Graces,
So a godly person, though he can perhaps transmith is goods unto his Son, can he leave him his Goodness? Can he convey his Graces,
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as his Lands? No, one mans goodness doth not moralize another. For the Use of this:
as his Lands? No, one men Goodness does not moralise Another. For the Use of this:
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First, It must teach Parents to do what they can that their Children may be gracious; They must instruct them:
First, It must teach Parents to do what they can that their Children may be gracious; They must instruct them:
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They must inlay them with Piety in their tender years: They must follow them with good Advice:
They must inlay them with Piety in their tender Years: They must follow them with good advice:
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They must set them a good example, and they must pray for them;
They must Set them a good Exampl, and they must pray for them;
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they must correct them when occasion is, and unbind the bundle of Folly that is in them;
they must correct them when occasion is, and unbind the bundle of Folly that is in them;
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that so their Sons may grow up as the young Plants, and their Daughters may be as the Polished corners of the Temple:
that so their Sons may grow up as the young Plants, and their Daughters may be as the Polished corners of the Temple:
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If there be a defect on their part in this, and that the Children grow wild through want of their cultivating and care, they have much to answer for.
If there be a defect on their part in this, and that the Children grow wild through want of their cultivating and care, they have much to answer for.
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And secondly, If notwithstanding their care, the Children shall grow bad, they must rest contented, they have freed their own souls,
And secondly, If notwithstanding their care, the Children shall grow bad, they must rest contented, they have freed their own Souls,
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and the Childrens bloud shall be upon their own heads: They may plant and water, but it is God that must give the encrease;
and the Children's blood shall be upon their own Heads: They may plant and water, but it is God that must give the increase;
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Grace is the gift of the Father of Spirits, and not of the Father of the Flesh.
Grace is the gift of the Father of Spirits, and not of the Father of the Flesh.
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Thirdly, It should teach Children to labour for a goodness of their own, for their Parents holiness shall not make them holy, nor their Faith justifie them:
Thirdly, It should teach Children to labour for a Goodness of their own, for their Parents holiness shall not make them holy, nor their Faith justify them:
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Some have a conceit that it is goodness enough for them that their Parents were good;
some have a conceit that it is Goodness enough for them that their Parents were good;
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The Jews boasted that they had Abraham to their Father, but St. John Baptist taketh them off from this,
The jews boasted that they had Abraham to their Father, but Saint John Baptist Takes them off from this,
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and biddeth them bring forth fruits worthy of life:
and bids them bring forth fruits worthy of life:
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And when our Lord perceived the same humour in them, He denieth them to be of Abraham, and saith, They are of their father the devill, John 8. Why? but will some say, doth not the Apostle say, Rom. 11. That if the root be holy, the branches are holy; and 1 Cor. 7.14. The seed of the Faithfull is said to be holy.
And when our Lord perceived the same humour in them, He Denieth them to be of Abraham, and Says, They Are of their father the Devil, John 8. Why? but will Some say, does not the Apostle say, Rom. 11. That if the root be holy, the branches Are holy; and 1 Cor. 7.14. The seed of the Faithful is said to be holy.
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I answer, That holiness is to be understood only in regard of the Covenant, by vertue whereof they are members of the visible Church,
I answer, That holiness is to be understood only in regard of the Covenant, by virtue whereof they Are members of the visible Church,
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and have right to the Sacraments, and partake of the outward Priviledges: These be Foederati, (i.e.) within the Covenant.
and have right to the Sacraments, and partake of the outward Privileges: These be Foederati, (i.e.) within the Covenant.
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God is the God of Abraham and of his seed; but they be not Regenerati, not thereby regenerated in the Spirit.God is the God of Abraham and of his seed; but they be not Regenerati, not thereby regenerated in the Spirit.
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Why, but yet they will say, The Promise is made to you and to your children. Acts 2. I answer, Yes, but what followeth? As many as the Lord our Goal shall call.
Why, but yet they will say, The Promise is made to you and to your children. Acts 2. I answer, Yes, but what follows? As many as the Lord our Goal shall call.
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So in the second Commandement, He sheweth mercy unto thousands, but of them that love him and keep his Commandements.
So in the second Commandment, He shows mercy unto thousands, but of them that love him and keep his commandments.
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Let the child then labour to imitate the vertue of his Parents, and have a stock of Grace of his own;
Let the child then labour to imitate the virtue of his Parents, and have a stock of Grace of his own;
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for else the Piety of the Parent shall be so far from profiting him, that it shall adde unto his condemnation.
for Else the Piety of the Parent shall be so Far from profiting him, that it shall add unto his condemnation.
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But now to make an entrance on that first particular Clause. He will be a wild man.
But now to make an Entrance on that First particular Clause. He will be a wild man.
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The Hebrew is NONLATINALPHABET (that is) Onager, a wild Asse, a man like a wild Asse;
The Hebrew is (that is) Onager, a wild Ass, a man like a wild Ass;
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or as the Chaldee, A wild Asse among men; the Septuagint render it only, NONLATINALPHABET, a man of the field, or wood; a wild man.
or as the Chaldee, A wild Ass among men; the septuagint render it only,, a man of the field, or wood; a wild man.
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This was accomplished in Ishmaels person, who dwelt in the wilderness, Gen. 21. and so in his Posterity they were as wild Asses.
This was accomplished in Ishmaels person, who dwelled in the Wilderness, Gen. 21. and so in his Posterity they were as wild Asses.
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The wild Asse liveth in the wilderness, is a beast of an untamed nature, and unserviceable to man, as we shall see him described Job 39. Therefore the Prophet likeneth rebellious Israel unto a wild Ass, Jer. 2.24. So was Ishmael in regard of his Ferity, Fierceness, and Savageness.
The wild Ass lives in the Wilderness, is a beast of an untamed nature, and unserviceable to man, as we shall see him described Job 39. Therefore the Prophet likeneth rebellious Israel unto a wild Ass, Jer. 2.24. So was Ishmael in regard of his Ferity, Fierceness, and Savageness.
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Whence we may see, how sin un-manneth men, and makes them brutish; brutish in themselves, and towards each other;
Whence we may see, how since un-manneth men, and makes them brutish; brutish in themselves, and towards each other;
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whereof there being every where too much proof already among us, almost in all professions, and for all brutish qualities;
whereof there being every where too much proof already among us, almost in all professions, and for all brutish qualities;
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I shall here only add this Caution:
I shall Here only add this Caution:
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Let each one know and remember, that it were better to be a Beast, then like a Beast. Preached, Ian. 5. 1641.
Let each one know and Remember, that it were better to be a Beast, then like a Beast. Preached, Jan 5. 1641.
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THE SIXTEENTH SERMON.
THE SIXTEENTH SERMON.
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GEN. 16.12. And he will be a wilde man, and his hand will be against every man,GEN. 16.12. And he will be a wild man, and his hand will be against every man,
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and every mans hand against him. I Must acquaint you, with one thing further;
and every men hand against him. I Must acquaint you, with one thing further;
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Ishmael was the Son of Hagar; and the Apostle maketh her a figure of the covenant of the Law given in mount Sinai, and of the earthly Ierusalem. As Sarah the free woman, figureth that Ierusalem which is above,Ishmael was the Son of Hagar; and the Apostle makes her a figure of the Covenant of the Law given in mount Sinai, and of the earthly Ierusalem. As Sarah the free woman, Figured that Ierusalem which is above,
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and the Covenant of the Gospel: as appeareth by the Apostle, Gal. 4. Now, in that Ishmael is a wilde asse;
and the Covenant of the Gospel: as appears by the Apostle, Gal. 4. Now, in that Ishmael is a wild Ass;
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it argueth the wilde and fierce nature of man, which by the Law cannot be tamed, but is made more rebellious:
it argue the wild and fierce nature of man, which by the Law cannot be tamed, but is made more rebellious:
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Man, as an unbroken horse, when he is curbed and kept in, flings the more. This is that which the Apostle saith, Rom. 7. Sin taketh occasion, by the commandement;
Man, as an unbroken horse, when he is curbed and kept in, flings the more. This is that which the Apostle Says, Rom. 7. since Takes occasion, by the Commandment;
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and vers. 9. When the commandement came, sin revived; and vers. 13. By the commandement, sin became exceeding sinfull;
and vers. 9. When the Commandment Come, since revived; and vers. 13. By the Commandment, since became exceeding sinful;
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sin is irritated and provoked by the law; not only because (as Origen saith,) quae prohibentur, magis desiderantur; since is irritated and provoked by the law; not only Because (as Origen Says,) Quae prohibentur, magis desiderantur;
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such things as are forbidden, are more eagerly desired, nitimur in vetitum; 'Tis a great piece of the corruption of our depraved nature, to ambiate things most prohibited:
such things as Are forbidden, Are more eagerly desired, nitimur in vetitum; It's a great piece of the corruption of our depraved nature, to ambiate things most prohibited:
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And some say, Eve did not so much long for the fruit, quia pomum, as quia vetitum; for that it was pleasant to behold, as for that it was prohibited;
And Some say, Eve did not so much long for the fruit, quia pomum, as quia vetitum; for that it was pleasant to behold, as for that it was prohibited;
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but also because when sin findeth it self universally restrained, and meets with death and hell, at every turn;
but also Because when since finds it self universally restrained, and meets with death and hell, At every turn;
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and can have no subterfuge or evasion, from the rigour and inexcusableness of the Law; like a river that is stopped, it riseth, and foameth, and swelleth:
and can have no subterfuge or evasion, from the rigour and inexcusableness of the Law; like a river that is stopped, it Riseth, and foameth, and Swells:
cc vmb vhi dx n1 cc n1, p-acp dt n1 cc n1 pp-f dt n1; av-j dt n1 cst vbz vvn, pn31 vvz, cc vvz, cc vvz:
(23) sermon (DIV1)
780
Image 13
4032
and thus the Law is said to strengthen sin;
and thus the Law is said to strengthen since;
cc av dt n1 vbz vvn pc-acp vvi n1;
(23) sermon (DIV1)
780
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4033
not per se, aut ex intentione legis, not by it self, or through its own intention;
not per se, Or ex intention Legis, not by it self, or through its own intention;
xx fw-la fw-la, fw-la fw-la n1 fw-la, xx p-acp pn31 n1, cc p-acp po31 d n1;
(23) sermon (DIV1)
780
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4034
but by accident, irritating and provoking that strength, which was in sin before; though undiscerned, and less operative:
but by accident, irritating and provoking that strength, which was in since before; though undiscerned, and less operative:
cc-acp p-acp n1, vvg cc vvg d n1, r-crq vbds p-acp n1 a-acp; cs j, cc av-dc j-jn:
(23) sermon (DIV1)
780
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4035
for as the presence of an enemy, doth actuate and call forth that malice, which lay habitually in the heart before;
for as the presence of an enemy, does actuate and call forth that malice, which lay habitually in the heart before;
c-acp c-acp dt n1 pp-f dt n1, vdz vvi cc vvi av d n1, r-crq vvd av-j p-acp dt n1 a-acp;
(23) sermon (DIV1)
780
Image 13
4036
so the purity of the Law, presenting it self to that concupiscence that lay before undiscerned, doth provoke it to fiercenes and rebellions; and maketh it more outragious;
so the purity of the Law, presenting it self to that concupiscence that lay before undiscerned, does provoke it to fierceness and rebellions; and makes it more outrageous;
av dt n1 pp-f dt n1, vvg pn31 n1 p-acp d n1 cst vvd p-acp j, vdz vvi pn31 p-acp n1 cc n2; cc vvz pn31 av-dc j;
(23) sermon (DIV1)
780
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4037
even as a mad dog, is the madder for his chayn: a strange wildness, and fierceness, and stubbornness, there is in us naturally:
even as a mad dog, is the madder for his chain: a strange wildness, and fierceness, and stubbornness, there is in us naturally:
av p-acp dt j n1, vbz dt jc p-acp po31 n1: dt j n1, cc n1, cc n1, pc-acp vbz p-acp pno12 av-j:
(23) sermon (DIV1)
780
Image 13
4038
we are NONLATINALPHABET, and will endure no rule: nay, that which should hinder us, inflameth and enrageth us;
we Are, and will endure no Rule: nay, that which should hinder us, inflames and enrageth us;
pns12 vbr, cc vmb vvi dx n1: uh-x, cst r-crq vmd vvi pno12, vvz cc vvz pno12;
(23) sermon (DIV1)
780
Image 13
4039
and oftentimes we are the worse, for being reproved. For the Use. We must labour to be recovered, and to be subject to the Law of God;
and oftentimes we Are the Worse, for being reproved. For the Use. We must labour to be recovered, and to be Subject to the Law of God;
cc av pns12 vbr dt jc, c-acp vbg vvn. p-acp dt n1. pns12 vmb vvi pc-acp vbi vvn, cc pc-acp vbi j-jn p-acp dt n1 pp-f np1;
(23) sermon (DIV1)
780
Image 13
4040
for if we will not suffer the law to be froenum, it will be Flagellum; if it be not our Bridle to keep us from sin, it will be our Scourge to lash us for sin;
for if we will not suffer the law to be froenum, it will be Flagellum; if it be not our Bridle to keep us from since, it will be our Scourge to lash us for since;
c-acp cs pns12 vmb xx vvi dt n1 pc-acp vbi vvi, pn31 vmb vbi np1; cs pn31 vbb xx po12 n1 pc-acp vvi pno12 p-acp n1, pn31 vmb vbi po12 n1 pc-acp vvi pno12 p-acp n1;
(23) sermon (DIV1)
782
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4041
and so it hath been to many wild ones (the conscience being awakened;) the terrours of the Law have brought them even to the brink of Hell, that they have seen nothing but Damnation before them. But I go on.
and so it hath been to many wild ones (the conscience being awakened;) the terrors of the Law have brought them even to the brink of Hell, that they have seen nothing but Damnation before them. But I go on.
cc av pn31 vhz vbn p-acp d j pi2 (dt n1 vbg vvn;) dt n2 pp-f dt n1 vhb vvn pno32 av p-acp dt n1 pp-f n1, cst pns32 vhb vvn pix cc-acp n1 p-acp pno32. cc-acp pns11 vvb a-acp.
(23) sermon (DIV1)
782
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4042
The next Clause is, His hand shall be against every man; that is, He shall be given to fighting and contention, to war and bloud;
The next Clause is, His hand shall be against every man; that is, He shall be given to fighting and contention, to war and blood;
dt ord n1 vbz, po31 n1 vmb vbi p-acp d n1; cst vbz, pns31 vmb vbi vvn p-acp vvg cc n1, p-acp n1 cc n1;
(23) sermon (DIV1)
784
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4043
as he shall be fierce and cruell in his own nature, so he shall exercise this cruelty.
as he shall be fierce and cruel in his own nature, so he shall exercise this cruelty.
c-acp pns31 vmb vbi j cc j p-acp po31 d n1, av pns31 vmb vvi d n1.
(23) sermon (DIV1)
784
Image 13
4044
And we may here observe, That wicked minds are full of cruelty.
And we may Here observe, That wicked minds Are full of cruelty.
cc pns12 vmb av vvi, cst j n2 vbr j pp-f n1.
(23) sermon (DIV1)
785
Image 13
4045
We may fetch this as far as the Devill himself, of whom our Saviour saith, that he was a murderer from the beginning, Iohn 8. from the beginning, that is, Non Creationis, sed Defectionis;
We may fetch this as Far as the devil himself, of whom our Saviour Says, that he was a murderer from the beginning, John 8. from the beginning, that is, Non Creationis, sed Defectionis;
pns12 vmb vvi d c-acp av-j c-acp dt n1 px31, pp-f r-crq po12 n1 vvz, cst pns31 vbds dt n1 p-acp dt n1, np1 crd p-acp dt n1, cst vbz, fw-fr fw-la, fw-la fw-la;
(23) sermon (DIV1)
785
Image 13
4046
not of his Creation, but Defection; as soon as he was faln, he sought the ruine of mankind.
not of his Creation, but Defection; as soon as he was fallen, he sought the ruin of mankind.
xx pp-f po31 n1, cc-acp n1; c-acp av c-acp pns31 vbds vvn, pns31 vvd dt n1 pp-f n1.
(23) sermon (DIV1)
785
Image 13
4047
So that Natales in Diabolo (as the Father saith; in another case;) we find the first beginning of cruelty in Satan:
So that Natales in Diabolo (as the Father Says; in Another case;) we find the First beginning of cruelty in Satan:
av cst n2 p-acp fw-la (c-acp dt n1 vvz; p-acp j-jn n1;) pns12 vvb dt ord n1 pp-f n1 p-acp np1:
(23) sermon (DIV1)
785
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4048
and from this evill one was Cain, saith St. Iohn, 1 Epist. 3. who slew his brother; And such an one was Nimrod, who is said to be a mighty hunter before the Lord, Gen. 10 9. a man of bloud, that neither feared God nor man;
and from this evil one was Cain, Says Saint John, 1 Epistle 3. who slew his brother; And such an one was Nimrod, who is said to be a mighty hunter before the Lord, Gen. 10 9. a man of blood, that neither feared God nor man;
cc p-acp d j-jn crd vbds np1, vvz n1 np1, crd np1 crd r-crq vvd po31 n1; cc d dt pi vbds np1, r-crq vbz vvn pc-acp vbi dt j n1 p-acp dt n1, np1 crd crd dt n1 pp-f n1, cst dx vvd np1 ccx n1;
(23) sermon (DIV1)
785
Image 13
4049
Such were the Aegyptians that oppressed, and killed the bodies of the Israelites with hard labour,
Such were the egyptians that oppressed, and killed the bodies of the Israelites with hard labour,
d vbdr dt njp2 cst vvd, cc vvd dt n2 pp-f dt np1 p-acp j n1,
(23) sermon (DIV1)
785
Image 13
4050
and throwing their children into the River; it is called cruell bondage, Exod. 6. Esau was a bloudy-minded man;
and throwing their children into the River; it is called cruel bondage, Exod 6. Esau was a bloody-minded man;
cc vvg po32 n2 p-acp dt n1; pn31 vbz vvn j n1, np1 crd np1 vbds dt j n1;
(23) sermon (DIV1)
785
Image 13
4051
He was resolved upon the killing of his brother Jacob; and when he returned from Mesopotamia, came with a purpose to have effected it,
He was resolved upon the killing of his brother Jacob; and when he returned from Mesopotamia, Come with a purpose to have effected it,
pns31 vbds vvn p-acp dt n-vvg pp-f po31 n1 np1; cc c-crq pns31 vvd p-acp np1, vvd p-acp dt n1 pc-acp vhi vvn pn31,
(23) sermon (DIV1)
785
Image 13
4052
if God had not taken off his edge;
if God had not taken off his edge;
cs np1 vhd xx vvn a-acp po31 n1;
(23) sermon (DIV1)
785
Image 13
4053
and we see how that malignity ran in a bloud, for the Edomites that were of Esau, were heavy enemies to the Seed of Jacob: and in the day of Jerusalem encouraged the Adversary,
and we see how that malignity ran in a blood, for the Edomites that were of Esau, were heavy enemies to the Seed of Jacob: and in the day of Jerusalem encouraged the Adversary,
cc pns12 vvb c-crq d n1 vvd p-acp dt n1, p-acp dt n2 cst vbdr pp-f np1, vbdr j n2 p-acp dt n1 pp-f np1: cc p-acp dt n1 pp-f np1 vvd dt n1,
(23) sermon (DIV1)
785
Image 13
4054
and said, down with it, even to the ground;
and said, down with it, even to the ground;
cc vvd, a-acp p-acp pn31, av p-acp dt n1;
(23) sermon (DIV1)
785
Image 13
4055
yea, stood in the waies to cut off those that escaped, as it is in the Prophecie of Obadiah. How bloudy was Saul, and how did he pursue the life of David? Charging his Servants to kill him,
yea, stood in the ways to Cut off those that escaped, as it is in the Prophecy of Obadiah. How bloody was Saul, and how did he pursue the life of David? Charging his Servants to kill him,
uh, vvd p-acp dt n2 pc-acp vvi a-acp d cst vvd, c-acp pn31 vbz p-acp dt n1 pp-f np1. c-crq j vbds np1, cc q-crq vdd pns31 vvi dt n1 pp-f np1? vvg po31 n2 pc-acp vvi pno31,
(23) sermon (DIV1)
785
Image 13
4056
and sending some to kill him in his bed.
and sending Some to kill him in his Bed.
cc vvg d pc-acp vvi pno31 p-acp po31 n1.
(23) sermon (DIV1)
785
Image 13
4057
David speaketh of the enemies of Gods people, that bloud and destruction was in their waies, and the way of peace they had not known. David speaks of the enemies of God's people, that blood and destruction was in their ways, and the Way of peace they had not known.
np1 vvz pp-f dt n2 pp-f npg1 n1, cst n1 cc n1 vbds p-acp po32 n2, cc dt n1 pp-f n1 pns32 vhd xx vvn.
(23) sermon (DIV1)
785
Image 13
4058
What think we of Ahab and Jezabel? What think we of Amaleck? Of Herod the great? Of Antiochus Epiphanes? who, besides the sacrificing of so many innocent lives to his proud ambition, in the slaughter of the Children;
What think we of Ahab and Jezebel? What think we of Amalek? Of Herod the great? Of Antiochus Epiphanes? who, beside the sacrificing of so many innocent lives to his proud ambition, in the slaughter of the Children;
q-crq vvb pns12 pp-f np1 cc np1? q-crq vvb pns12 pp-f np1? pp-f np1 dt j? pp-f np1 np1? r-crq, p-acp dt vvg pp-f av d j-jn n2 p-acp po31 j n1, p-acp dt n1 pp-f dt n2;
(23) sermon (DIV1)
785
Image 13
4059
even when he was a dying (as if he would have his Sun go down fiery red,
even when he was a dying (as if he would have his Sun go down fiery read,
av c-crq pns31 vbds dt vvg (c-acp cs pns31 vmd vhi po31 n1 vvi a-acp j j-jn,
(23) sermon (DIV1)
785
Image 13
4060
and in bloud,) gave order, that when he should dye, so many of the prime of the Jews, whom he had cooped up, might be cut off, that so (whether they would or no) the day of his death might be a day of Lamentations.
and in blood,) gave order, that when he should die, so many of the prime of the jews, whom he had cooped up, might be Cut off, that so (whither they would or not) the day of his death might be a day of Lamentations.
cc p-acp n1,) vvd n1, cst c-crq pns31 vmd vvi, av d pp-f dt n-jn pp-f dt np2, r-crq pns31 vhd vvn a-acp, vmd vbi vvn a-acp, cst av (cs pns32 vmd cc xx) dt n1 pp-f po31 n1 vmd vbi dt n1 pp-f n2.
(23) sermon (DIV1)
785
Image 13
4061
The next Herod was a bloudy man, and made nothing of the bloud of the Baptist, to content a wanton;
The next Herod was a bloody man, and made nothing of the blood of the Baptist, to content a wanton;
dt ord np1 vbds dt j n1, cc vvd pix pp-f dt n1 pp-f dt n1, pc-acp vvi dt j-jn;
(23) sermon (DIV1)
785
Image 13
4062
and Herodias was worse, whose thirst could not be satisfied without bloud.
and Herodias was Worse, whose thirst could not be satisfied without blood.
cc np1 vbds jc, rg-crq n1 vmd xx vbi vvn p-acp n1.
(23) sermon (DIV1)
785
Image 13
4063
And the third Herod was bloudy also, as appeareth by the killing of Saint James with the sword,
And the third Herod was bloody also, as appears by the killing of Saint James with the sword,
cc dt ord np1 vbds j av, c-acp vvz p-acp dt n-vvg pp-f n1 np1 p-acp dt n1,
(23) sermon (DIV1)
785
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4064
and his apprehending of St. Peter: Were not the Jews bloudy, whose hands were dyed in the bloud of the Lord of Life? And was not St. Paul full of cruelty before his Conversion? Acts 9.1. He breathed out threatnings and slaughter against the Disciples of the Lord;
and his apprehending of Saint Peter: Were not the jews bloody, whose hands were died in the blood of the Lord of Life? And was not Saint Paul full of cruelty before his Conversion? Acts 9.1. He breathed out threatenings and slaughter against the Disciples of the Lord;
cc po31 vvg pp-f n1 np1: vbdr xx dt np2 j, rg-crq n2 vbdr vvn p-acp dt n1 pp-f dt n1 pp-f n1? cc vbds xx n1 np1 j pp-f n1 p-acp po31 n1? vvz crd. pns31 vvd av n2-vvg cc n1 p-acp dt n2 pp-f dt n1;
(23) sermon (DIV1)
785
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4065
himself confesseth, that he was even mad against them, and did persecute them to strange Cities. Acts 26.11. Some would have that Prophecie of Jacob, Gen. 49. concerning Benjamin, That He should be a ravening Wolf, to allude to St. Paul, for he was of that Tribe.
himself Confesses, that he was even mad against them, and did persecute them to strange Cities. Acts 26.11. some would have that Prophecy of Jacob, Gen. 49. Concerning Benjamin, That He should be a ravening Wolf, to allude to Saint Paul, for he was of that Tribe.
n1 vvz, cst pns31 vbds av j p-acp pno32, cc vdd vvi pno32 p-acp j n2. n2 crd. d vmd vhi d n1 pp-f np1, np1 crd vvg np1, cst pns31 vmd vbi dt j-vvg n1, pc-acp vvi p-acp n1 np1, c-acp pns31 vbds pp-f d n1.
(23) sermon (DIV1)
785
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4066
Into this Catalogue of cruell ones we may reckon those Emperours after the time of Christ. One of them writh is Laws in bloud;
Into this Catalogue of cruel ones we may reckon those emperors After the time of christ. One of them writh is Laws in blood;
p-acp d n1 pp-f j pi2 pns12 vmb vvi d n2 p-acp dt n1 pp-f np1. crd pp-f pno32 vvz vbz n2 p-acp n1;
(23) sermon (DIV1)
785
Image 13
4067
Another wishing even while he lived, to see the world mingled with fire;
another wishing even while he lived, to see the world mingled with fire;
j-jn vvg av cs pns31 vvd, pc-acp vvi dt n1 vvn p-acp n1;
(23) sermon (DIV1)
785
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4068
and that Rome it self had had but one neck, that he might cut it off at a blow.
and that Room it self had had but one neck, that he might Cut it off At a blow.
cc d vvb pn31 n1 vhd vhn p-acp crd n1, cst pns31 vmd vvi pn31 a-acp p-acp dt n1.
(23) sermon (DIV1)
785
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4069
What should I speak of Nero that man of bloud, and of Domitian, that when he was not killing of men, must be killing of flies, to keep his hand in ure.
What should I speak of Nero that man of blood, and of Domitian, that when he was not killing of men, must be killing of flies, to keep his hand in ure.
q-crq vmd pns11 vvi pp-f np1 d n1 pp-f n1, cc pp-f np1, cst c-crq pns31 vbds xx vvg pp-f n2, vmb vbi vvg pp-f n2, pc-acp vvi po31 n1 p-acp n1.
(23) sermon (DIV1)
785
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4070
And so of Severus, and Decius, and Diocletian, under whom that issue of bloud stopped for a while,
And so of Severus, and Decius, and Diocletian, under whom that issue of blood stopped for a while,
cc av pp-f np1, cc np1, cc jp, p-acp ro-crq d n1 pp-f n1 vvn p-acp dt n1,
(23) sermon (DIV1)
785
Image 13
4071
but was again opened by Julian, that NONLATINALPHABET, that grand Tyrant, that according to the stamp of his Coine (which was the Bull) did goare the world.
but was again opened by Julian, that, that grand Tyrant, that according to the stamp of his Coin (which was the Bull) did gore the world.
cc-acp vbds av vvn p-acp np1, cst, cst j n1, cst vvg p-acp dt n1 pp-f po31 vvb (r-crq vbds dt n1) vdd n1 dt n1.
(23) sermon (DIV1)
785
Image 13
4072
I might be infinite in the instances of succeding times, how cruell many people have been;
I might be infinite in the instances of succeeding times, how cruel many people have been;
pns11 vmd vbi j p-acp dt n2 pp-f vvg n2, c-crq j d n1 vhb vbn;
(23) sermon (DIV1)
785
Image 13
4073
even this Posterity of Ishmael, the Turkes, how cruell have they been in all times,
even this Posterity of Ishmael, the Turkes, how cruel have they been in all times,
av d n1 pp-f np1, dt np2, c-crq j vhb pns32 vbn p-acp d n2,
(23) sermon (DIV1)
785
Image 13
4074
and continue to this day ▪ He is that great Senacherib, that if God did not keep a hook in his nostrils, doth earnestly desire to make all Christendom,
and continue to this day ▪ He is that great Sennacherib, that if God did not keep a hook in his nostrils, does earnestly desire to make all Christendom,
cc vvi p-acp d n1 ▪ pns31 vbz d j np1, cst cs np1 vdd xx vvi dt n1 p-acp po31 n2, vdz av-j vvi pc-acp vvi d np1,
(23) sermon (DIV1)
785
Image 13
4075
an Acheldama, a field of bloud.
an Acheldama, a field of blood.
dt np1, dt n1 pp-f n1.
(23) sermon (DIV1)
785
Image 13
4076
And I could speak of some people in the world, that have been so bloudy-minded, that they have taken a complacency, and contentment in it:
And I could speak of Some people in the world, that have been so bloody-minded, that they have taken a complacency, and contentment in it:
cc pns11 vmd vvi pp-f d n1 p-acp dt n1, cst vhb vbn av j, cst pns32 vhb vvn dt n1, cc n1 p-acp pn31:
(23) sermon (DIV1)
785
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4077
As Hannibal, who seeing a Pit filled with humane bloud, cryed out, O formosum spectaculum! O most pleasant shew!
As Hannibal, who seeing a Pit filled with humane blood, cried out, O formosum spectaculum! Oh most pleasant show!
c-acp np1, r-crq vvg dt n1 vvn p-acp j n1, vvd av, fw-la fw-la fw-la! uh av-ds j n1!
(23) sermon (DIV1)
785
Image 13
4078
And Valesus (the Proconsul in Asia under Augustus ) having caused three hundred men to be slain, walked among the dead bodies,
And Valens (the Proconsul in Asia under Augustus) having caused three hundred men to be slave, walked among the dead bodies,
np1 np1 (dt n1 p-acp np1 p-acp np1) vhg vvn crd crd n2 pc-acp vbi vvn, vvd p-acp dt j n2,
(23) sermon (DIV1)
785
Image 13
4079
and said, O rem regiam! A stately act indeed!
and said, Oh remembering Regiam! A stately act indeed!
cc vvd, uh vvg n1! dt j n1 av!
(23) sermon (DIV1)
785
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4080
And these times want not those NONLATINALPHABET (as the Hebrew Phrase is) men of blouds, whose feet are swift to shed bloud, who make no more of taking away mens lives then of cutting off the heads, of Poppies:
And these times want not those (as the Hebrew Phrase is) men of bloods, whose feet Are swift to shed blood, who make no more of taking away men's lives then of cutting off the Heads, of Poppies:
cc d n2 vvb xx d (c-acp dt njp n1 vbz) n2 pp-f n2, rg-crq n2 vbr j pc-acp vvi n1, r-crq vvb av-dx dc pp-f vvg av ng2 n2 av pp-f vvg a-acp dt n2, pp-f n2:
(23) sermon (DIV1)
785
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4081
Yea, will not stick to brag and boast of their shedding of bloud, as of a Trophee of their valour.
Yea, will not stick to brag and boast of their shedding of blood, as of a Trophy of their valour.
uh, vmb xx vvi pc-acp vvi cc n1 pp-f po32 n-vvg pp-f n1, c-acp pp-f dt n1 pp-f po32 n1.
(23) sermon (DIV1)
785
Image 13
4082
Yea, I might speak of such, as out of their desire to give their bloudy minds contentment,
Yea, I might speak of such, as out of their desire to give their bloody minds contentment,
uh, pns11 vmd vvi pp-f d, c-acp av pp-f po32 n1 pc-acp vvi po32 j n2 n1,
(23) sermon (DIV1)
785
Image 13
4083
and their wrathfull hearts satisfaction, have done what injuries malice could invent, to encrease the torments of others, to make them dye twenty deaths in one;
and their wrathful hearts satisfaction, have done what injuries malice could invent, to increase the torments of Others, to make them die twenty death's in one;
cc po32 j n2 n1, vhb vdn r-crq n2 n1 vmd vvi, pc-acp vvi dt n2 pp-f n2-jn, pc-acp vvi pno32 vvi crd n2 p-acp pi;
(23) sermon (DIV1)
785
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4084
vt sentiant se mori: as he said of old, make them feel themselves to dye, by spinning out their lingring torments;vt Sentient se Mori: as he said of old, make them feel themselves to die, by spinning out their lingering torments;
fw-la j fw-la fw-la: c-acp pns31 vvd pp-f j, vvb pno32 vvi px32 pc-acp vvi, p-acp vvg av po32 j-vvg n2;
(23) sermon (DIV1)
785
Image 13
4085
one being to dye, desired that he might be quickly dispatched;
one being to die, desired that he might be quickly dispatched;
crd n1 pc-acp vvi, vvd cst pns31 vmd vbi av-j vvn;
(23) sermon (DIV1)
785
Image 13
4086
it was answered, by him that had him in his power, nondum redij tecum 〈 ◊ 〉 gratiam:
it was answered, by him that had him in his power, Nondum redij tecum 〈 ◊ 〉 gratiam:
pn31 vbds vvn, p-acp pno31 cst vhd pno31 p-acp po31 n1, fw-la fw-la fw-la 〈 sy 〉 fw-la:
(23) sermon (DIV1)
785
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4087
nay soft (saith he) we are not friends yet;
nay soft (Says he) we Are not Friends yet;
uh j (vvz pns31) pns12 vbr xx n2 av;
(23) sermon (DIV1)
785
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he made it good, what Solomon saith, Prov. 12. The very mercies of the wicked, 'tis NONLATINALPHABET their very bowels are cruel, and what then are their cruelties? But it may be you are tyred with this sad narration;
he made it good, what Solomon Says, Curae 12. The very Mercies of the wicked, it's their very bowels Are cruel, and what then Are their cruelties? But it may be you Are tired with this sad narration;
pns31 vvd pn31 j, q-crq np1 vvz, np1 crd dt j n2 pp-f dt j, pn31|vbz po32 j n2 vbr j, cc r-crq av vbr po32 n2? p-acp pn31 vmb vbi pn22 vbr vvn p-acp d j n1;
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if you be not, I am: and therefore I will turn my self, to matter of exhortation.
if you be not, I am: and Therefore I will turn my self, to matter of exhortation.
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And for the application of this point;
And for the application of this point;
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be we all exhorted to take heed of bloody mindedness, it is a thing unbeseeming us as men: be we all exhorted to take heed of bloody Mindedness, it is a thing unbeseeming us as men:
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God sendeth man into the world as harmless a creature, and as unapt to offer any injury, as any creature whatsoever;
God sends man into the world as harmless a creature, and as unapt to offer any injury, as any creature whatsoever;
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and sure he did intend in it, that Homo, should be homini Deus, non Lupus:
and sure he did intend in it, that Homo, should be Homini Deus, non Lupus:
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that one man should be a God (as it were) unto another,, and not a wolfe.
that one man should be a God (as it were) unto Another,, and not a wolf.
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He never meant, that a man should be afraid to fall into the hands of men; (as David was, 2 Sam. 24.) But that one man, should be an Asylum and a Sanctuary unto another;
He never meant, that a man should be afraid to fallen into the hands of men; (as David was, 2 Sam. 24.) But that one man, should be an Asylum and a Sanctuary unto Another;
pns31 av-x vvd, cst dt n1 vmd vbi j pc-acp vvi p-acp dt n2 pp-f n2; (c-acp np1 vbds, crd np1 crd) p-acp d crd n1, vmd vbi dt np1 cc dt n1 p-acp j-jn;
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he did intend him to be NONLATINALPHABET, a sociable creature; and that men should live together, in a loving fellowship.
he did intend him to be, a sociable creature; and that men should live together, in a loving fellowship.
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And therefore, in the Second place, to be cruel and bloody, is a sin even against humane society;
And Therefore, in the Second place, to be cruel and bloody, is a since even against humane society;
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nay even the beasts themselves, that be of the same species, do not offer violence to one another:
nay even the beasts themselves, that be of the same species, do not offer violence to one Another:
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and what a fearfull thing is it, to see men embrue their hands in each others blood, Christians! Countrymen! Neighbours! Brethren!
and what a fearful thing is it, to see men imbrue their hands in each Others blood, Christians! Countrymen! Neighbours! Brothers!
cc q-crq dt j n1 vbz pn31, pc-acp vvi n2 vvi po32 n2 p-acp d n2-jn n1, np1! n2! ng1! n1!
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Thirdly, It is against Gods express commandement: how straightly doth he charge men, against blood and cruelty:
Thirdly, It is against God's express Commandment: how straightly does he charge men, against blood and cruelty:
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and under what a penalty? Now how doth he forbid cruelty, even towards the brute creatures? Exod. 23. Thou shalt not seeth the kid in the mothers milke:
and under what a penalty? Now how does he forbid cruelty, even towards the brutus creatures? Exod 23. Thou shalt not sees the kid in the mother's milk:
cc p-acp r-crq dt n1? av q-crq vdz pns31 vvi n1, av p-acp dt n1 n2? np1 crd pns21 vm2 xx vvz dt n1 p-acp dt ng1 n1:
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and Deut. 22. Thou shalt not take the damm, with the young ones: Levit. 22.28. The old and the young, must not be killed both in one day.
and Deuteronomy 22. Thou shalt not take the Damn, with the young ones: Levit. 22.28. The old and the young, must not be killed both in one day.
cc np1 crd pns21 vm2 xx vvi dt n1, p-acp dt j pi2: np1 crd. dt j cc dt j, vmb xx vbi vvn av-d p-acp crd n1.
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Those precepts were sepimentum legis, the hedge of the law:
Those Precepts were sepimentum Legis, the hedge of the law:
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And the reason was, commendare clementiam (saith one,) to recommend clemency and gentleness to men:
And the reason was, Commend clementiam (Says one,) to recommend clemency and gentleness to men:
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Et ut mitiores essent erga homines (saith another,) that they might be the more tender-hearted, to each other;Et ut mitiores essent Erga homines (Says Another,) that they might be the more tender-hearted, to each other;
fw-la fw-la fw-la n-jn fw-la fw-la (vvz j-jn,) cst pns32 vmd vbi dt av-dc j, p-acp d n-jn;
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for certainly, they that are cruel towards beasts, are in a disposition, to be cruel to men:
for Certainly, they that Are cruel towards beasts, Are in a disposition, to be cruel to men:
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And therefore the Athenians wisely punished those boys, whose practice was to catch crows, and to put out the eyes of them.
And Therefore the Athenians wisely punished those boys, whose practice was to catch crows, and to put out the eyes of them.
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Fourthly, If it be against the Law, to be cruel; I am sure it is against the Gospel, which is the Gospel of peace;
Fourthly, If it be against the Law, to be cruel; I am sure it is against the Gospel, which is the Gospel of peace;
ord, cs pn31 vbb p-acp dt n1, pc-acp vbi j; pns11 vbm j pn31 vbz p-acp dt n1, r-crq vbz dt n1 pp-f n1;
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which breaths nothing, nor commands any thing, but that which tends to peace and mercy, and love, and compassion:
which breathes nothing, nor commands any thing, but that which tends to peace and mercy, and love, and compassion:
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and nothing so contrary to christianity, as cruelty: It was prophesied of the Church of the new testament, Isa. 2.4. That they should break their swords into ploughshares, and their speares into pruning hooks;
and nothing so contrary to christianity, as cruelty: It was prophesied of the Church of the new Testament, Isaiah 2.4. That they should break their swords into ploughshares, and their spears into pruning hooks;
cc pix av j-jn p-acp n1, c-acp n1: pn31 vbds vvn pp-f dt n1 pp-f dt j n1, np1 crd. cst pns32 vmd vvi po32 n2 p-acp n2, cc po32 n2 p-acp vvg n2;
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and that nation should not lift up the sword against nation:
and that Nation should not lift up the sword against Nation:
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(23) sermon (DIV1)
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and again, Isai. 11. That the wolfe should dwell with the Lambe, and the Leopard with the Kid; and again, Isaiah 11. That the wolf should dwell with the Lamb, and the Leopard with the Kid;
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the calfe, and the young Lyon, and a little childe shall leade them: the calf, and the young lion, and a little child shall lead them:
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(23) sermon (DIV1)
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that is, they that were of a fierce and savage disposition, should be composed to meekness and love;
that is, they that were of a fierce and savage disposition, should be composed to meekness and love;
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but alas, if Nazianzen could put himself into a passion at any time, by reading the lamentations of Jeremy: whose heart will not bleed, to think of the warrs amongst Christians? who like the Midianites, have thrust their swords into each others sides;
but alas, if Nazianzen could put himself into a passion At any time, by reading the lamentations of Jeremiah: whose heart will not bleed, to think of the wars among Christians? who like the midianites, have thrust their swords into each Others sides;
cc-acp uh, cs np1 vmd vvi px31 p-acp dt n1 p-acp d n1, p-acp vvg dt n2 pp-f np1: r-crq n1 vmb xx vvi, pc-acp vvi pp-f dt n2 p-acp np1? q-crq av-j dt np2, vhb vvn po32 n2 p-acp d n2-jn n2;
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and dance, in one anothers ashes:
and dance, in one another's Ashes:
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What horrour is there in reading the late outrages in Germany! those now fresh bleeding wounds of Ireland! where as cruel acts are done,
What horror is there in reading the late outrages in Germany! those now fresh bleeding wounds of Ireland! where as cruel acts Are done,
q-crq n1 vbz a-acp p-acp vvg dt j n2 p-acp np1! d av j j-vvg n2 pp-f np1! c-crq c-acp j n2 vbr vdn,
(23) sermon (DIV1)
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as any former story can paralell: and by brethren, by Christians against Christians! how have people buried all sense of Christianity:
as any former story can parallel: and by brothers, by Christians against Christians! how have people buried all sense of Christianity:
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the very beasts of different kinds, while they were in Noahs Arke, did agree together,
the very beasts of different Kinds, while they were in Noahs Ark, did agree together,
dt j n2 pp-f j n2, cs pns32 vbdr p-acp npg1 n1, vdd vvi av,
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and those that are within the fellowship of the same Christian Church, are bloody towards each other:
and those that Are within the fellowship of the same Christian Church, Are bloody towards each other:
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(23) sermon (DIV1)
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how have we taken off, a great part of the reproach of the Pagans of the world? and strengthned their hand to impiety;
how have we taken off, a great part of the reproach of the Pagans of the world? and strengthened their hand to impiety;
c-crq vhb pns12 vvn a-acp, dt j n1 pp-f dt n1 pp-f dt n2-jn pp-f dt n1? cc vvn po32 n1 p-acp n1;
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while we that profess the Prince of peace, and doctrine of peace, are at such deadly differences amongst our selves:
while we that profess the Prince of peace, and Doctrine of peace, Are At such deadly differences among our selves:
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In the fear of God, let us take heed of cruelty:
In the Fear of God, let us take heed of cruelty:
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and first let us avoid some special sins, that are apt to lead us on to this.
and First let us avoid Some special Sins, that Are apt to led us on to this.
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As First, ambition, and a desire of advancement; what made Zimri kill his master, but ambition;
As First, ambition, and a desire of advancement; what made Zimri kill his master, but ambition;
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or Absolon supplant his Father, but ambition;
or Absalom supplant his Father, but ambition;
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or Herod, to kill the infants, (to take away the King of the Iewes,) but ambition;
or Herod, to kill the Infants, (to take away the King of the Iewes,) but ambition;
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and the maintenance of his usurpation? Secondly, Take heed of covetousness;
and the maintenance of his usurpation? Secondly, Take heed of covetousness;
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those in the proverbs, are said to wait for blood, that they might fill their houses with spoiles: Habucuk telleth of such as aedificabant in sanguine, that did build in blood;
those in the proverbs, Are said to wait for blood, that they might fill their houses with spoils: Habucuk Telleth of such as aedificabant in sanguine, that did built in blood;
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(23) sermon (DIV1)
791
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That is, such as by violence and oppression, force in their own interest, and cut their way to possession:
That is, such as by violence and oppression, force in their own Interest, and Cut their Way to possession:
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As Ahab hunted Naboths blood, that he might have his vineyard: And those in the Gospel would kill the heire, that the inheritance might be theirs.
As Ahab hunted Naboth's blood, that he might have his vineyard: And those in the Gospel would kill the heir, that the inheritance might be theirs.
c-acp np1 vvn n2 n1, cst pns31 vmd vhi po31 n1: cc d p-acp dt n1 vmd vvi dt n1, cst dt n1 vmd vbi png32.
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Thirdly, Let us take heed of envy, it was that which made Cain kill his brother;
Thirdly, Let us take heed of envy, it was that which made Cain kill his brother;
ord, vvb pno12 vvi n1 pp-f n1, pn31 vbds d r-crq vvd np1 vvi po31 n1;
(23) sermon (DIV1)
792
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NONLATINALPHABET & NONLATINALPHABET, are not much distant from each other, malice and mischief.
&, Are not much distant from each other, malice and mischief.
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Sauls envy seeketh the blood of David: and the Pharisees and others, did so envy the reputation that Christ had in the world, that they gave not over, till they had his life.Saul's envy seeks the blood of David: and the Pharisees and Others, did so envy the reputation that christ had in the world, that they gave not over, till they had his life.
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Fourthly, Let us take heed of lust, it was that which put on David to the murder of Vriah: Some prostitutes have had such power over their lustful lovers, that they have put them on to the shedding of blood:
Fourthly, Let us take heed of lust, it was that which put on David to the murder of Uriah: some prostitutes have had such power over their lustful lovers, that they have put them on to the shedding of blood:
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793
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The lust of Herodias was the cause of the loss of Saint Iohn Baptists head. Fiftly, Let us beware of excess;
The lust of Herodias was the cause of the loss of Saint John Baptists head. Fifty, Let us beware of excess;
dt n1 pp-f np1 vbds dt n1 pp-f dt n1 pp-f n1 np1 np1 n1. ord, vvb pno12 vvi pp-f n1;
(23) sermon (DIV1)
793
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who hath contention, who hath wounds without cause? saith Solomon, Prov. 23. but he that sitteth long at the wine; who hath contention, who hath wounds without cause? Says Solomon, Curae 23. but he that Sitteth long At the wine;
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(23) sermon (DIV1)
794
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when wine hath inflamed the blood, and unthroned Reason, then a little occasion moveth a quarrel,
when wine hath inflamed the blood, and unthroned Reason, then a little occasion moves a quarrel,
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(23) sermon (DIV1)
794
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4139
and the hand is quickly upon the sword. Alexander killed his Clytus, in his drunkenness;
and the hand is quickly upon the sword. Alexander killed his Clytus, in his Drunkenness;
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and examples are too numerous; (even in these times) of those that have slain others in their wine.
and Examples Are too numerous; (even in these times) of those that have slave Others in their wine.
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794
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4141
Sixthly, take we heed of nourishing Anger and Displeasure long: for if we do, the Apostle tells us, we give place to the devil;
Sixthly, take we heed of nourishing Anger and Displeasure long: for if we do, the Apostle tells us, we give place to the Devil;
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and we know, he is a murderer, and will put on to blood. Anger retained, groweth as sowre as Malice;
and we know, he is a murderer, and will put on to blood. Anger retained, grows as sour as Malice;
cc pns12 vvb, pns31 vbz dt n1, cc vmb vvi a-acp p-acp n1. n1 vvd, vvz p-acp j c-acp n1;
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and Malice hath black and bloody resolutions:
and Malice hath black and bloody resolutions:
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as we see in Absalon against Amnon; who kept his wrath so long, until it burst out into blood.
as we see in Absalom against Amnon; who kept his wrath so long, until it burst out into blood.
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I would, in the last place, advise to take heed of an erroneous Conscience, or a Zeal without true Knowledge:
I would, in the last place, Advice to take heed of an erroneous Conscience, or a Zeal without true Knowledge:
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796
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4146
for even this hath put on many to blood; it hath made some sacrifice their own children;
for even this hath put on many to blood; it hath made Some sacrifice their own children;
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796
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4147
as we see in the Old Testament.
as we see in the Old Testament.
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796
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Those thought they did God service, while they killed his servants, Joh. 16. and Saint Paul, in his blinde way, (as himself confesseth, Acts 26.) thought he ought to do many things contrary to the Name of Jesus of Nazareth.
Those Thought they did God service, while they killed his Servants, John 16. and Saint Paul, in his blind Way, (as himself Confesses, Acts 26.) Thought he ought to do many things contrary to the Name of jesus of Nazareth.
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And certainly, that Apostle, reprehending himself for the cruelty which he exercised upon the poor Saints, willeth us to beware of the same.
And Certainly, that Apostle, reprehending himself for the cruelty which he exercised upon the poor Saints, wills us to beware of the same.
cc av-j, cst n1, vvg px31 p-acp dt n1 r-crq pns31 vvd p-acp dt j n2, vvz pno12 pc-acp vvi pp-f dt d.
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And in the second place, there is something to be done, to keep us from Cruelty;
And in the second place, there is something to be done, to keep us from Cruelty;
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4151
and that is, to get into our hearts a conscience of Gods Commandments: Amongst those Laws that were given with such terrour, this is one, against blood:
and that is, to get into our hearts a conscience of God's commandments: among those Laws that were given with such terror, this is one, against blood:
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(23) sermon (DIV1)
797
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4152
And if the Lion hath roared, let us be afraid.
And if the lion hath roared, let us be afraid.
cc cs dt n1 vhz vvn, vvb pno12 vbi j.
(23) sermon (DIV1)
797
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4153
Secondly, Let us think how like we are to God by mercy, who is the preserver both of man and beast:
Secondly, Let us think how like we Are to God by mercy, who is the preserver both of man and beast:
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(23) sermon (DIV1)
798
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4154
And how like by cruelty to Sathan, who is Abaddon, and Apolyon, (i. e.) both in his Hebrew and Greek name, a Destroyer. And how like by cruelty to Sathan, who is Abaddon, and Apollyon, (i. e.) both in his Hebrew and Greek name, a Destroyer.
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(23) sermon (DIV1)
798
Image 13
4155
Thirdly, Think we of that exemplum indeficiens, that exquisite Pattern of our blessed Lord, who in all his time never did hurt to the body of any man;
Thirdly, Think we of that exemplum indeficiens, that exquisite Pattern of our blessed Lord, who in all his time never did hurt to the body of any man;
ord, vvb pns12 pp-f d n1 n1, cst j n1 pp-f po12 j-vvn n1, r-crq p-acp d po31 n1 av-x vdd vvi p-acp dt n1 pp-f d n1;
(23) sermon (DIV1)
799
Image 13
4156
though Moses plagued Egypt, and Elijah called for fire from Heaven, and Elisha for the Bears,
though Moses plagued Egypt, and Elijah called for fire from Heaven, and Elisha for the Bears,
cs np1 vvn np1, cc np1 vvn p-acp n1 p-acp n1, cc np1 p-acp dt n2,
(23) sermon (DIV1)
799
Image 13
4157
and Peter smote Ananias, and Paul Elymas with blindness, yet he never hurt any; when they fell backwards that came to apprehend him, he suffered them to rise again,
and Peter smote Ananias, and Paul Elymas with blindness, yet he never hurt any; when they fell backwards that Come to apprehend him, he suffered them to rise again,
cc np1 vvd np1, cc np1 np1 p-acp n1, av pns31 av-x vvd d; c-crq pns32 vvd av-j cst vvd pc-acp vvi pno31, pns31 vvd pno32 pc-acp vvi av,
(23) sermon (DIV1)
799
Image 13
4158
and healed the eare of one of them:
and healed the ear of one of them:
cc vvd dt n1 pp-f crd pp-f pno32:
(23) sermon (DIV1)
799
Image 13
4159
He came not to destroy, but to save, as he telleth his Disciples, who would have had him given way unto them to call for fire from heaven upon those in hospitable Samaritans; and should we not learn of him to be humble and meek? Should not the same mind be in us that was in Christ Jesus?
He Come not to destroy, but to save, as he Telleth his Disciples, who would have had him given Way unto them to call for fire from heaven upon those in hospitable Samaritans; and should we not Learn of him to be humble and meek? Should not the same mind be in us that was in christ jesus?
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(23) sermon (DIV1)
799
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4160
Fourthly, think we how cruelty staines the soul, it maketh it of a Scarlet, of a Crimson dye, that many tears will not cleanse it;
Fourthly, think we how cruelty stains the soul, it makes it of a Scarlet, of a Crimson die, that many tears will not cleanse it;
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(23) sermon (DIV1)
800
Image 13
4161
yea, it woundeth the soul in that manner, that much Prayer and Fasting will not be enough to heal it:
yea, it wounds the soul in that manner, that much Prayer and Fasting will not be enough to heal it:
uh, pn31 vvz dt n1 p-acp d n1, cst d n1 cc n-vvg vmb xx vbi av-d pc-acp vvi pn31:
(23) sermon (DIV1)
800
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4162
When David hath this to answer for, he cryeth out, Amplius me lava Domine; Wash me throughly O Lord, more and more;
When David hath this to answer for, he Cries out, Amplius me lava Domine; Wash me thoroughly O Lord, more and more;
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(23) sermon (DIV1)
800
Image 13
4163
and he prayeth again, Deliver me from bloud-guiltiness, O God.
and he Prayeth again, Deliver me from Bloodguiltiness, Oh God.
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(23) sermon (DIV1)
800
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4164
Lastly, Often think of the Judgement to come, at what time the meek in spirit shall be much set by,
Lastly, Often think of the Judgement to come, At what time the meek in Spirit shall be much Set by,
ord, av vvb pp-f dt n1 pc-acp vvi, p-acp r-crq n1 dt j p-acp n1 vmb vbi av-d vvn p-acp,
(23) sermon (DIV1)
801
Image 13
4165
and the mercifull shall find mercy, but a Judgment merciless to such as have been cruell.
and the merciful shall find mercy, but a Judgement merciless to such as have been cruel.
cc dt j vmb vvi n1, cc-acp dt n1 j p-acp d c-acp vhb vbn j.
(23) sermon (DIV1)
801
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4166
And now in the close of this Exhortation, Let us know that it is directed to us all;
And now in the close of this Exhortation, Let us know that it is directed to us all;
cc av p-acp dt j pp-f d n1, vvb pno12 vvi cst pn31 vbz vvn p-acp pno12 d;
(23) sermon (DIV1)
802
Image 13
4167
neither is it needless to those that are very forward in Religion;
neither is it needless to those that Are very forward in Religion;
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(23) sermon (DIV1)
802
Image 13
4168
for as they have naturally the seed of all sin in them, so they are apt upon Temptation even to be cruell:
for as they have naturally the seed of all since in them, so they Are apt upon Temptation even to be cruel:
c-acp c-acp pns32 vhb av-j dt n1 pp-f d n1 p-acp pno32, av pns32 vbr j p-acp n1 av pc-acp vbi j:
(23) sermon (DIV1)
802
Image 13
4169
It was Simeon and Levy, whose anger their Father cursed because it was fierce, and their wrath because it was cruell, Gen. 49. And how was David hurried into a cruell way? And so Jonah could have been content that all Nineveh should have been destroyed;
It was Simeon and Levy, whose anger their Father cursed Because it was fierce, and their wrath Because it was cruel, Gen. 49. And how was David hurried into a cruel Way? And so Jonah could have been content that all Nineveh should have been destroyed;
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(23) sermon (DIV1)
802
Image 13
4170
nay, took it ill it was not so.
nay, took it ill it was not so.
uh-x, vvd pn31 av-jn pn31 vbds xx av.
(23) sermon (DIV1)
802
Image 13
4171
And Theodosius an excellent Prince, and no vertue in him so eminent as compassion, Beneficium se accepisse putabat, cum regaretur ignoscere:
And Theodosius an excellent Prince, and no virtue in him so eminent as compassion, Beneficium se accepisse putabat, cum regaretur ignoscere:
np1 np1 dt j n1, cc dx n1 p-acp pno31 av j c-acp n1, fw-la fw-la n1 fw-la, fw-la fw-la fw-la:
(23) sermon (DIV1)
802
Image 13
4172
That he thought he had received a favour of any one, that desired him to forgive;
That he Thought he had received a favour of any one, that desired him to forgive;
cst pns31 vvd pns31 vhd vvn dt n1 pp-f d crd, cst vvd pno31 pc-acp vvi;
(23) sermon (DIV1)
802
Image 13
4173
And yet upon an occasion of an uproare at Thessalonica, wherein one of his Servants was slain, he commanded an universall Massacre to pass upon the City without distinction,
And yet upon an occasion of an uproar At Thessalonica, wherein one of his Servants was slave, he commanded an universal Massacre to pass upon the city without distinction,
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(23) sermon (DIV1)
802
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4174
so that in a short time there were seven thousand butchered;
so that in a short time there were seven thousand butchered;
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(23) sermon (DIV1)
802
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4175
which cost him deare before he could wipe it out, as they know that have read Saint Ambrose his dealing with him.
which cost him deer before he could wipe it out, as they know that have read Saint Ambrose his dealing with him.
r-crq vvd pno31 j-jn c-acp pns31 vmd vvi pn31 av, c-acp pns32 vvb cst vhb vvn n1 np1 po31 n-vvg p-acp pno31.
(23) sermon (DIV1)
802
Image 13
4176
Even the Godly are subject to fierce and intemperate affections;
Even the Godly Are Subject to fierce and intemperate affections;
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(23) sermon (DIV1)
802
Image 13
4177
and had therefore need to keep the stronger watch over themselves, lest they do that in their haste, which they must repent at leasure.
and had Therefore need to keep the Stronger watch over themselves, lest they do that in their haste, which they must Repent At leisure.
cc vhd av vvb pc-acp vvi dt jc n1 p-acp px32, cs pns32 vdb cst p-acp po32 n1, r-crq pns32 vmb vvi p-acp n1.
(23) sermon (DIV1)
802
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4178
And so I leave the Point, with craving of pardon for my length in it, which the badness of these last times hath driven me to, which are times of blood and cruelty, of rage and fury;
And so I leave the Point, with craving of pardon for my length in it, which the badness of these last times hath driven me to, which Are times of blood and cruelty, of rage and fury;
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(23) sermon (DIV1)
803
Image 13
4179
and but a few there are, that tread the ways of love, peace, and sobriety. There is another thing to be observed, in that his hand is against every man: he giveth the quarrel.
and but a few there Are, that tread the ways of love, peace, and sobriety. There is Another thing to be observed, in that his hand is against every man: he gives the quarrel.
cc p-acp dt d a-acp vbr, cst vvb dt n2 pp-f n1, n1, cc n1. pc-acp vbz j-jn n1 pc-acp vbi vvn, p-acp d po31 n1 vbz p-acp d n1: pns31 vvz dt n1.
(23) sermon (DIV1)
803
Image 13
4180
And this is the nature of wicked and fierce men, that they are so restless, that they will provoke;
And this is the nature of wicked and fierce men, that they Are so restless, that they will provoke;
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(23) sermon (DIV1)
804
Image 13
4181
not stay till they be provoked.
not stay till they be provoked.
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(23) sermon (DIV1)
804
Image 13
4182
Such David speaketh of, Psal. 35. They speak not peace, but devise deceitful words against them that are quiet in the land. Such David speaks of, Psalm 35. They speak not peace, but devise deceitful words against them that Are quiet in the land.
d np1 vvz pp-f, np1 crd pns32 vvb xx n1, cc-acp vvb j n2 p-acp pno32 cst vbr j-jn p-acp dt n1.
(23) sermon (DIV1)
804
Image 13
4183
Such were those enemies of Jeremiah, that did devise devices against him, and smote him with the tongue, Jer. 18.18. when he gave them no cause: and those again, Jer. 20.10. that did watch for his halting: yea, sought to entice him, that so they might take revenge upon him. Such were those enemies of Jeremiah, that did devise devices against him, and smote him with the tongue, Jer. 18.18. when he gave them no cause: and those again, Jer. 20.10. that did watch for his halting: yea, sought to entice him, that so they might take revenge upon him.
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(23) sermon (DIV1)
804
Image 13
4184
And so it is said of some that provoked our Saviour to speak of many things, willing to pick a quarrel.
And so it is said of Some that provoked our Saviour to speak of many things, willing to pick a quarrel.
cc av pn31 vbz vvn pp-f d cst vvd po12 n1 pc-acp vvi pp-f d n2, vvg pc-acp vvi dt n1.
(23) sermon (DIV1)
804
Image 13
4185
Such an one was Alexander; of whom it was said, that he would fight with stones and mountains,
Such an one was Alexander; of whom it was said, that he would fight with stones and Mountains,
d dt pi vbds np1; pp-f ro-crq pn31 vbds vvn, cst pns31 vmd vvi p-acp n2 cc n2,
(23) sermon (DIV1)
804
Image 13
4186
if he had not men to fight withal.
if he had not men to fight withal.
cs pns31 vhd xx n2 pc-acp vvi av.
(23) sermon (DIV1)
804
Image 13
4187
And so of one Coelius, who was of so turbulent a spirit, that he would not be quiet, except he were in quarrels;
And so of one Coelius, who was of so turbulent a Spirit, that he would not be quiet, except he were in quarrels;
cc av pp-f crd np1, r-crq vbds pp-f av j dt n1, cst pns31 vmd xx vbi j-jn, c-acp pns31 vbdr p-acp n2;
(23) sermon (DIV1)
804
Image 13
4188
and was angry, if he were not provoked: his Motto was, Dic aliquid, ut duo simus;
and was angry, if he were not provoked: his Motto was, Die Aliquid, ut duo Simus;
cc vbds j, cs pns31 vbdr xx vvn: png31 n1 vbds, fw-la j, fw-la fw-la fw-la;
(23) sermon (DIV1)
804
Image 13
4189
Say or do something, that we may be two.
Say or do something, that we may be two.
vvb cc vdb pi, cst pns12 vmb vbi crd.
(23) sermon (DIV1)
804
Image 13
4190
And we want not those swaggering ruffians, and roaring monsters, that walk the streets meerly to quarrel.
And we want not those swaggering ruffians, and roaring monsters, that walk the streets merely to quarrel.
cc pns12 vvb xx d j-vvg n2, cc j-vvg n2, cst vvb dt n2 av-j pc-acp vvi.
(23) sermon (DIV1)
804
Image 13
4191
These are compared to the Sea, that cannot but cast up mire and dirt; and rageth, not because it is provoked, but because it is unquiet.
These Are compared to the Sea, that cannot but cast up mire and dirt; and rages, not Because it is provoked, but Because it is unquiet.
d vbr vvn p-acp dt n1, cst vmbx p-acp vvn a-acp n1 cc n1; cc vvz, xx c-acp pn31 vbz vvn, cc-acp c-acp pn31 vbz j.
(23) sermon (DIV1)
804
Image 13
4192
They are compared unto asps and vipers; and those, NONLATINALPHABET, that not being wronged, yet do hurt.
They Are compared unto asps and vipers; and those,, that not being wronged, yet do hurt.
pns32 vbr vvn p-acp n2 cc n2; cc d,, cst xx vbg vvn, av vdb vvi.
(23) sermon (DIV1)
804
Image 13
4193
It is as natural for the wicked to do evil, as for the fountain to run, or the fire to burn.
It is as natural for the wicked to do evil, as for the fountain to run, or the fire to burn.
pn31 vbz a-acp j c-acp dt j pc-acp vdi j-jn, c-acp p-acp dt n1 pc-acp vvi, cc dt n1 pc-acp vvi.
(23) sermon (DIV1)
804
Image 13
4194
And the cause of this motion of the wicked, is, not from without, but from a principle within.
And the cause of this motion of the wicked, is, not from without, but from a principle within.
cc dt n1 pp-f d n1 pp-f dt j, vbz, xx p-acp p-acp, cc-acp p-acp dt n1 a-acp.
(23) sermon (DIV1)
804
Image 13
4195
A Watch will not go, but by means of the spring; but the wicked heart worketh from it self, NONLATINALPHABET, of its own accord;
A Watch will not go, but by means of the spring; but the wicked heart works from it self,, of its own accord;
dt n1 vmb xx vvi, cc-acp p-acp n2 pp-f dt n1; cc-acp dt j n1 vvz p-acp pn31 n1,, pp-f po31 d n1;
(23) sermon (DIV1)
804
Image 13
4196
and stayeth not, no more then the pulse in the body. The wicked needs not the devil to tempt him; for he can tempt himself:
and stays not, no more then the pulse in the body. The wicked needs not the Devil to tempt him; for he can tempt himself:
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(23) sermon (DIV1)
804
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4197
NONLATINALPHABET, saith Nazianzen; Sin is ever ready at hand. Now for the Use of this:
, Says Nazianzen; since is ever ready At hand. Now for the Use of this:
, vvz np1; n1 vbz av j p-acp n1. av p-acp dt n1 pp-f d:
(23) sermon (DIV1)
804
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4198
First, it may let those that be of such tumultuous spirits see, what a fearful case they are in.
First, it may let those that be of such tumultuous spirits see, what a fearful case they Are in.
ord, pn31 vmb vvi d cst vbb pp-f d j n2 vvi, r-crq dt j n1 pns32 vbr p-acp.
(23) sermon (DIV1)
806
Image 13
4199
God would have men live in peace, and behold, they are enemies to peace; yea, they wilfully break it.
God would have men live in peace, and behold, they Are enemies to peace; yea, they wilfully break it.
np1 vmd vhi n2 vvi p-acp n1, cc vvi, pns32 vbr n2 p-acp n1; uh, pns32 av-j vvi pn31.
(23) sermon (DIV1)
806
Image 13
4200
Are the peace-makers blessed? then certainly, the peace-breakers are cursed.
are the peacemakers blessed? then Certainly, the peace-breakers Are cursed.
vbr dt n2 vvn? av av-j, dt n2 vbr vvn.
(23) sermon (DIV1)
806
Image 13
4201
Shall the peace-makers be called the sons of God? then certainly, the peace-breakers shall be called the children of the devil.
Shall the peacemakers be called the Sons of God? then Certainly, the peace-breakers shall be called the children of the Devil.
vmb dt n2 vbb vvn dt n2 pp-f np1? av av-j, dt n2 vmb vbi vvn dt n2 pp-f dt n1.
(23) sermon (DIV1)
806
Image 13
4202
Is there not a wo to him by whom the offence cometh? and do they dare to give offence, to provoke others,
Is there not a woe to him by whom the offence comes? and do they Dare to give offence, to provoke Others,
vbz pc-acp xx dt n1 p-acp pno31 p-acp ro-crq dt n1 vvz? cc vdb pns32 vvb pc-acp vvi n1, pc-acp vvi n2-jn,
(23) sermon (DIV1)
806
Image 13
4203
and to begin a quarrel? Men should consider one another, to provoke to love; as the Apostle saith;
and to begin a quarrel? Men should Consider one Another, to provoke to love; as the Apostle Says;
cc pc-acp vvi dt n1? np1 vmd vvi pi j-jn, pc-acp vvi pc-acp vvi; p-acp dt n1 vvz;
(23) sermon (DIV1)
806
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4204
and these consider their brother, to provoke him to hostility; and they will wrong him, to provoke him to strike again.
and these Consider their brother, to provoke him to hostility; and they will wrong him, to provoke him to strike again.
cc d vvb po32 n1, pc-acp vvi pno31 p-acp n1; cc pns32 vmb vvi pno31, pc-acp vvi pno31 pc-acp vvi av.
(23) sermon (DIV1)
806
Image 13
4205
It is required of men, that; being provoked, they should forgive it; for, it is the glory of a man to cease from strife:
It is required of men, that; being provoked, they should forgive it; for, it is the glory of a man to cease from strife:
pn31 vbz vvn pp-f n2, d; vbg vvn, pns32 vmd vvi pn31; c-acp, pn31 vbz dt n1 pp-f dt n1 pc-acp vvi p-acp n1:
(23) sermon (DIV1)
806
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4206
but these provoke others, and are willingly, and wittingly, & de industria, contentious Now, are not such an abomination to the Lord? Is it not just with God, that he that loveth contention, should be clothed with rags? that he should want inward peace,
but these provoke Others, and Are willingly, and wittingly, & de Industria, contentious Now, Are not such an abomination to the Lord? Is it not just with God, that he that loves contention, should be clothed with rags? that he should want inward peace,
p-acp d vvb n2-jn, cc vbr av-j, cc av-j, cc fw-la fw-la, j av, vbr xx d dt n1 p-acp dt n1? vbz pn31 xx j p-acp np1, cst pns31 cst vvz n1, vmd vbi vvn p-acp n2? cst pns31 vmd vvi j n1,
(23) sermon (DIV1)
806
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4207
and at the end of his days should go to his own place, where there is nothing but tumult and confusion?
and At the end of his days should go to his own place, where there is nothing but tumult and confusion?
cc p-acp dt n1 pp-f po31 n2 vmd vvi p-acp po31 d n1, c-crq pc-acp vbz pix p-acp n1 cc n1?
(23) sermon (DIV1)
806
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4208
In the second place, I wish we might be provoked by a people that are not Gods people, as it is in Deuteronomy: that we could be as forward to good, as they are to evil:
In the second place, I wish we might be provoked by a people that Are not God's people, as it is in Deuteronomy: that we could be as forward to good, as they Are to evil:
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(23) sermon (DIV1)
807
Image 13
4209
They are ready to quarrel, and to offer injury;
They Are ready to quarrel, and to offer injury;
pns32 vbr j pc-acp vvi, cc pc-acp vvi n1;
(23) sermon (DIV1)
807
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4210
and their sword, like Joab 's, is ready to fall out of the scabberd, upon every occasion; yea upon no occasion.
and their sword, like Joab is, is ready to fallen out of the scabbard, upon every occasion; yea upon no occasion.
cc po32 n1, av-j np1 vbz, vbz j pc-acp vvi av pp-f dt n1, p-acp d n1; uh p-acp dx n1.
(23) sermon (DIV1)
807
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4211
Oh that we were as ready ( Titus 3.1.) to every good work, as souldiers that stand in their files, ready to fall on, upon the word given.
O that we were as ready (Titus 3.1.) to every good work, as Soldiers that stand in their files, ready to fallen on, upon the word given.
uh cst pns12 vbdr a-acp j (np1 crd.) p-acp d j n1, p-acp n2 cst vvb p-acp po32 n2, j pc-acp vvi a-acp, p-acp dt n1 vvn.
(23) sermon (DIV1)
807
Image 13
4212
Saint Augustine is for Emamus occasiones, let us buy opportunities of doing good.
Saint Augustine is for Emamus Occasiones, let us buy opportunities of doing good.
n1 np1 vbz p-acp fw-la fw-la, vvb pno12 vvi n2 pp-f vdg j.
(23) sermon (DIV1)
807
Image 13
4213
I wish we could apprehend those opportunities that offer themselves, and do, as it were, (with a smiling face) invite us to the embracing of them. But alas!
I wish we could apprehend those opportunities that offer themselves, and do, as it were, (with a smiling face) invite us to the embracing of them. But alas!
pns11 vvb pns12 vmd vvi d n2 cst vvb px32, cc vdb, c-acp pn31 vbdr, (p-acp dt j-vvg n1) vvb pno12 p-acp dt n-vvg pp-f pno32. p-acp uh!
(23) sermon (DIV1)
807
Image 13
4214
many and many of those, either we at all take no notice of, or at least do not regard;
many and many of those, either we At all take no notice of, or At least doe not regard;
d cc d pp-f d, av-d pns12 p-acp d vvb dx n1 pp-f, cc p-acp ds n1 xx vvi;
(23) sermon (DIV1)
807
Image 13
4215
but let them slip by, without making any use of them.
but let them slip by, without making any use of them.
cc-acp vvb pno32 vvi p-acp, p-acp vvg d n1 pp-f pno32.
(23) sermon (DIV1)
807
Image 13
4216
So prone is out nature to evil, and so averse to good, that in the former (like gun-powder) the least spark taketh in us;
So prove is out nature to evil, and so averse to good, that in the former (like gunpowder) the least spark Takes in us;
av j vbz av n1 p-acp j-jn, cc av j p-acp j, cst p-acp dt j (j n1) dt av-ds n1 vvz p-acp pno12;
(23) sermon (DIV1)
807
Image 13
4217
but in the later (like green wood) much blowing will not make us burn.
but in the later (like green wood) much blowing will not make us burn.
cc-acp p-acp dt jc (av-j j-jn n1) d vvg vmb xx vvi pno12 vvi.
(23) sermon (DIV1)
807
Image 13
4218
We flee unto evil, but we are scarce haled to that which is good. Alacriùs illi ad mortem, quàm nos ad vitam;
We flee unto evil, but we Are scarce haled to that which is good. Alacriùs illi ad mortem, quàm nos ad vitam;
pns12 vvb p-acp n-jn, cc-acp pns12 vbr av-j vvn p-acp d r-crq vbz j. npg1 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
(23) sermon (DIV1)
807
Image 13
4219
evil ones run more chearfully to death, then we to life and goodness.
evil ones run more cheerfully to death, then we to life and Goodness.
j-jn pi2 n1 av-dc av-j p-acp n1, cs pns12 p-acp n1 cc n1.
(23) sermon (DIV1)
807
Image 13
4220
What is there in the ways of evil that chears us, like that in the ways of piety? or is there the like reward of well and evil doing? Oh what tears are sufficient for this inequality of our carriage!
What is there in the ways of evil that cheers us, like that in the ways of piety? or is there the like reward of well and evil doing? O what tears Are sufficient for this inequality of our carriage!
q-crq vbz a-acp p-acp dt n2 pp-f n-jn cst vvz pno12, av-j cst p-acp dt n2 pp-f n1? cc vbz pc-acp dt j n1 pp-f av cc n-jn vdg? uh q-crq n2 vbr j p-acp d n1 pp-f po12 n1!
(23) sermon (DIV1)
807
Image 13
4221
Let us with trembling think of it: Consider this, all ye that forget God. We will not, when he would;
Let us with trembling think of it: Consider this, all you that forget God. We will not, when he would;
vvb pno12 p-acp j-vvg vvb pp-f pn31: vvb d, d pn22 cst vvb np1. pns12 vmb xx, c-crq pns31 vmd;
(23) sermon (DIV1)
807
Image 13
4222
and he will not, when we would. It followeth, And every mans hand against him; that is, to oppose him. We may see, then,
and he will not, when we would. It follows, And every men hand against him; that is, to oppose him. We may see, then,
cc pns31 vmb xx, c-crq pns12 vmd. pn31 vvz, cc d ng1 n1 p-acp pno31; cst vbz, pc-acp vvi pno31. pns12 vmb vvi, av,
(23) sermon (DIV1)
807
Image 13
4223
That the troublesome man is hateful to all men. That the troublesome man is hateful to all men.
cst dt j n1 vbz j p-acp d n2.
(23) sermon (DIV1)
809
Image 13
4224
Had not Cain reason to think that all men would hate him, and that every man that met him, would kill him, when he had so sinned against Nature and Religion? And well might Lamech think that people would distaste him,
Had not Cain reason to think that all men would hate him, and that every man that met him, would kill him, when he had so sinned against Nature and Religion? And well might Lamech think that people would distaste him,
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(23) sermon (DIV1)
810
Image 13
4225
when he was so full of rage, that he cared not for killing a man in his fury.
when he was so full of rage, that he cared not for killing a man in his fury.
c-crq pns31 vbds av j pp-f n1, cst pns31 vvd xx p-acp vvg dt n1 p-acp po31 n1.
(23) sermon (DIV1)
810
Image 13
4226
And how hateful, think you, that Nimrod, that mighty hunter, was unto men!
And how hateful, think you, that Nimrod, that mighty hunter, was unto men!
cc c-crq j, vvb pn22, cst np1, cst j n1, vbds p-acp n2!
(23) sermon (DIV1)
810
Image 13
4227
Joshua censured Achan, and it enraged the people against him, in that he had troubled them. joshua censured achan, and it enraged the people against him, in that he had troubled them.
np1 vvn np1, cc pn31 vvd dt n1 p-acp pno31, p-acp cst pns31 vhd vvn pno32.
(23) sermon (DIV1)
810
Image 13
4228
And if Elijah had been a troubler of Israel, no doubt all the people would have been against him.
And if Elijah had been a troubler of Israel, no doubt all the people would have been against him.
cc cs np1 vhd vbn dt n1 pp-f np1, dx n1 av-d dt n1 vmd vhi vbn p-acp pno31.
(23) sermon (DIV1)
810
Image 13
4229
And when the Priests would enflame the mindes of the people against Jeremiah, they make them believe, that he troubleth the nation, and weakneth the hands of the people;
And when the Priests would inflame the minds of the people against Jeremiah, they make them believe, that he Troubles the Nation, and weakeneth the hands of the people;
cc c-crq dt n2 vmd vvi dt n2 pp-f dt n1 p-acp np1, pns32 vvb pno32 vvi, cst pns31 vvz dt n1, cc vvz dt n2 pp-f dt n1;
(23) sermon (DIV1)
810
Image 13
4230
that he seeks nothing but to put causless fears and jealousies into their heads:
that he seeks nothing but to put causeless fears and jealousies into their Heads:
cst pns31 vvz pix p-acp pc-acp vvi j n2 cc n2 p-acp po32 n2:
(23) sermon (DIV1)
810
Image 13
4231
and himself complaineth, that he was a man of contention. And so Amos suffereth as a man that troubleth the publike peace;
and himself Complaineth, that he was a man of contention. And so Amos suffers as a man that Troubles the public peace;
cc px31 vvz, cst pns31 vbds dt n1 pp-f n1. cc av np1 vvz p-acp dt n1 cst vvz dt j n1;
(23) sermon (DIV1)
810
Image 13
4232
and that the land was not able to endure his words. And we see how they incense the people against Saint Paul, Acts 16.20. This man doth exceedingly trouble our City. So at Thessalonica, Acts. 17.6. These men have turned the world upside down, and are come hither also:
and that the land was not able to endure his words. And we see how they incense the people against Saint Paul, Acts 16.20. This man does exceedingly trouble our city. So At Thessalonica, Acts. 17.6. These men have turned the world upside down, and Are come hither also:
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(23) sermon (DIV1)
810
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4233
As who should say, Take heed of these men, bend your selves against them, and cast them out speedily;
As who should say, Take heed of these men, bend your selves against them, and cast them out speedily;
p-acp r-crq vmd vvi, vvb n1 pp-f d n2, vvb po22 n2 p-acp pno32, cc vvd pno32 av av-j;
(23) sermon (DIV1)
810
Image 13
4234
for they be Incendiaries, and they raise tumults wheresoever they come;
for they be Incendiaries, and they raise tumults wheresoever they come;
c-acp pns32 vbb n2-j, cc pns32 vvb n2 c-crq pns32 vvb;
(23) sermon (DIV1)
810
Image 13
4235
and therefore they are not to be endured, unless we mean to be enwrapped in the same miseries that others have been. For the Use of this:
and Therefore they Are not to be endured, unless we mean to be enwrapped in the same misery's that Others have been. For the Use of this:
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(23) sermon (DIV1)
810
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4236
First, this may answer that complaint that some men and women make in the world: First, this may answer that complaint that Some men and women make in the world:
ord, d vmb vvi d n1 cst d n2 cc n2 vvb p-acp dt n1:
(23) sermon (DIV1)
812
Image 13
4237
I am not beloved (say they) I cannot have the good will of my neighbours;
I am not Beloved (say they) I cannot have the good will of my neighbours;
pns11 vbm xx vvn (vvb pns32) pns11 vmbx vhi dt j n1 pp-f po11 n2;
(23) sermon (DIV1)
812
Image 13
4238
they are strange unto me, they will hold no conversation with me. Why, you are not peaceful;
they Are strange unto me, they will hold no Conversation with me. Why, you Are not peaceful;
pns32 vbr j p-acp pno11, pns32 vmb vvi dx n1 p-acp pno11. uh-crq, pn22 vbr xx j;
(23) sermon (DIV1)
812
Image 13
4239
you are disturbant to your neighbours; you are inimicitious to those that offer you none injury;
you Are disturbant to your neighbours; you Are inimicitious to those that offer you none injury;
pn22 vbr n1 p-acp po22 n2; pn22 vbr j p-acp d cst vvb pn22 pix n1;
(23) sermon (DIV1)
812
Image 13
4240
you are medling with things that belong not unto you; you are carrying tales between others;
you Are meddling with things that belong not unto you; you Are carrying tales between Others;
pn22 vbr vvg p-acp n2 cst vvb xx p-acp pn22; pn22 vbr vvg n2 p-acp n2-jn;
(23) sermon (DIV1)
812
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4241
and you are siding with those that be naught. If so, wonder not that you are hated:
and you Are siding with those that be nought. If so, wonder not that you Are hated:
cc pn22 vbr vvg p-acp d cst vbb pix. cs av, vvb xx cst pn22 vbr vvn:
(23) sermon (DIV1)
812
Image 13
4242
it is the just judgement of God upon you, that men should be afraid of you, and shun your society.
it is the just judgement of God upon you, that men should be afraid of you, and shun your society.
pn31 vbz dt j n1 pp-f np1 p-acp pn22, cst n2 vmd vbi j pp-f pn22, cc vvb po22 n1.
(23) sermon (DIV1)
812
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4243
Secondly, it may teach men how to gain love, and to be well respected in the world:
Secondly, it may teach men how to gain love, and to be well respected in the world:
ord, pn31 vmb vvi n2 c-crq pc-acp vvi n1, cc pc-acp vbi av vvn p-acp dt n1:
(23) sermon (DIV1)
813
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4244
let them be affable and courteous; let them do good offices, as they have occasion;
let them be affable and courteous; let them do good Offices, as they have occasion;
vvb pno32 vbi j cc j; vvb pno32 vdb av-j n2, c-acp pns32 vhb n1;
(23) sermon (DIV1)
813
Image 13
4245
let them studie to be quiet, as the Apostle saith:) let them not willingly offer injury,
let them study to be quiet, as the Apostle Says:) let them not willingly offer injury,
vvb pno32 vvi pc-acp vbi j-jn, p-acp dt n1 vvz:) vvb pno32 xx av-j vvi n1,
(23) sermon (DIV1)
813
Image 13
4246
nor let them take exceptions at any thing they suffer:
nor let them take exceptions At any thing they suffer:
ccx vvb pno32 vvi n2 p-acp d n1 pns32 vvb:
(23) sermon (DIV1)
813
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4247
let them be innocent as doves. This peaceableness conduceth much to make that which Saint Peter calls NONLATINALPHABET, a fair conversation. The Sichemites can give this motive for the dwelling of the sons of Jacob amongst them, Gen. 34. because they were peaceable men. Innocency,
let them be innocent as Dove. This peaceableness conduceth much to make that which Saint Peter calls, a fair Conversation. The Sichemites can give this motive for the Dwelling of the Sons of Jacob among them, Gen. 34. Because they were peaceable men. Innocency,
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(23) sermon (DIV1)
813
Image 13
4248
and harmlesness, and quietness, (though they be contemned by proud and stirring humours, as a NONLATINALPHABET, a flatness of spirit;
and harmlessness, and quietness, (though they be contemned by proud and stirring humours, as a, a flatness of Spirit;
cc n1, cc n1, (cs pns32 vbb vvn p-acp j cc j-vvg n2, c-acp dt, dt n1 pp-f n1;
(23) sermon (DIV1)
813
Image 13
4249
yet) certainly they are no cyphers in Christian Arithmetick.
yet) Certainly they Are no ciphers in Christian Arithmetic.
av) av-j pns32 vbr dx n2 p-acp njp n1.
(23) sermon (DIV1)
813
Image 13
4250
Solomon maketh it the property of a fool, to be medling; but a meek and quiet spirit is of God.Solomon makes it the property of a fool, to be meddling; but a meek and quiet Spirit is of God.
np1 vvz pn31 dt n1 pp-f dt n1, pc-acp vbi vvg; p-acp dt j cc j-jn n1 vbz pp-f np1.
(23) sermon (DIV1)
813
Image 13
4251
So then, now, who would not rather chuse to be a fool to the world, and wise to God;
So then, now, who would not rather choose to be a fool to the world, and wise to God;
av av, av, r-crq vmd xx av-c vvi pc-acp vbi dt n1 p-acp dt n1, cc j p-acp np1;
(23) sermon (DIV1)
813
Image 13
4252
then wise to the world, and a fool to God? A peaceable man will get love;
then wise to the world, and a fool to God? A peaceable man will get love;
av j p-acp dt n1, cc dt n1 p-acp np1? dt j n1 vmb vvi n1;
(23) sermon (DIV1)
813
Image 13
4253
a contentious man will get hatred, and be a burden to the place where he liveth.
a contentious man will get hatred, and be a burden to the place where he lives.
dt j n1 vmb vvi n1, cc vbb dt n1 p-acp dt n1 c-crq pns31 vvz.
(23) sermon (DIV1)
813
Image 13
4254
Now he is a fool indeed, that had not rather be beloved then hated, and that both by God and man. Preached, Ian. 12. 1641.
Now he is a fool indeed, that had not rather be Beloved then hated, and that both by God and man. Preached, Jan 12. 1641.
av pns31 vbz dt n1 av, cst vhd xx av-c vbi vvn cs vvn, cc cst d p-acp np1 cc n1. vvn, np1 crd crd
(23) sermon (DIV1)
813
Image 13
4255
THE SEVENTEENTH SERMON. GEN. 16.12, 13. And he shall dwel in the presence of all his Brethren.
THE SEVENTEENTH SERMON. GEN. 16.12, 13. And he shall dwell in the presence of all his Brothers.
dt ord n1. fw-la. crd, crd cc pns31 vmb vvi p-acp dt n1 pp-f d po31 n2.
(24) sermon (DIV1)
813
Image 13
4256
Vers. 13. And she called the Name of the Lord, &c. THis clause is diversly interpreted; Some understand it thus;Vers. 13. And she called the Name of the Lord, etc. THis clause is diversely interpreted; some understand it thus;
np1 crd cc pns31 vvd dt n1 pp-f dt n1, av d n1 vbz av-j vvn; d vvb pn31 av;
(24) sermon (DIV1)
813
Image 13
4257
for all he shall be so savage, and fierce a man; and his hand against every man;
for all he shall be so savage, and fierce a man; and his hand against every man;
p-acp d pns31 vmb vbi av j-jn, cc j dt n1; cc po31 n1 p-acp d n1;
(24) sermon (DIV1)
814
Image 13
4258
yet, even amongst his enemies, he shall have some friends, and other some that will affect him, and commend him:
yet, even among his enemies, he shall have Some Friends, and other Some that will affect him, and commend him:
av, av p-acp po31 n2, pns31 vmb vhi d n2, cc j-jn d cst vmb vvi pno31, cc vvb pno31:
(24) sermon (DIV1)
814
Image 13
4259
And it is true, there were never any so desperately wicked, but they found some to favour them, and applaud them. And it is true, there were never any so desperately wicked, but they found Some to favour them, and applaud them.
cc pn31 vbz j, pc-acp vbdr av-x d av av-j j, cc-acp pns32 vvd d pc-acp vvi pno32, cc vvi pno32.
(24) sermon (DIV1)
814
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4260
David speaketh of those that bless the covetous, whom God abhorreth; there were those men among the Iews, that spoke well of Tobiah their common enemy,David speaks of those that bless the covetous, whom God abhorreth; there were those men among the Iews, that spoke well of Tobiah their Common enemy,
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(24) sermon (DIV1)
814
Image 13
4261
and reported his good deeds, Nehemiah 6. The Persians honoured Nero, that was the hatred of God and man: and as Suetonius reports;
and reported his good Deeds, Nehemiah 6. The Persians honoured Nero, that was the hatred of God and man: and as Suetonius reports;
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(24) sermon (DIV1)
814
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4262
though all men thought him unworthy of common burial, yet they sent some yearly with flowers and odours, to adorn his Sepulchre:
though all men Thought him unworthy of Common burial, yet they sent Some yearly with flowers and odours, to adorn his Sepulchre:
cs d n2 vvd pno31 j pp-f j n1, av pns32 vvd d j p-acp n2 cc n2, pc-acp vvi po31 n1:
(24) sermon (DIV1)
814
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4263
And both Epiphanius and Saint Austin tels us, of a certain brood of Hereticks, called Caiani; that honoured Cain, affirming that he was a worthy man, conceived by some powerfull nature;
And both Epiphanius and Saint Austin tells us, of a certain brood of Heretics, called Caiani; that honoured Cain, affirming that he was a worthy man, conceived by Some powerful nature;
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(24) sermon (DIV1)
814
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4264
That therefore shewed it self mightyin him. The same Hereticks also, honoured Corah, Dathan and Abiram, as men of courage and resolution:
That Therefore showed it self mightyin him. The same Heretics also, honoured Corah, Dathan and Abiram, as men of courage and resolution:
cst av vvd pn31 n1 vvi pno31. dt d n2 av, j-vvn np1, np1 cc np1, p-acp n2 pp-f n1 cc n1:
(24) sermon (DIV1)
814
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4265
yea they adored Iudas the traytor, being perswaded that some divine operation, and propheticallinstinct did direct, that, by his delivering his master to the Iewes, all men might be delivered from the divell.
yea they adored Iudas the traitor, being persuaded that Some divine operation, and propheticallinstinct did Direct, that, by his delivering his master to the Iewes, all men might be Delivered from the Devil.
uh pns32 vvd np1 dt n1, vbg vvn cst d j-jn n1, cc n1 vdd vvi, cst, p-acp po31 vvg po31 n1 p-acp dt np2, d n2 vmd vbi vvn p-acp dt n1.
(24) sermon (DIV1)
814
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4266
And did not Sixtus Quintus in the conclave of Cardinals, make a Panegyrick in the commendation of that Iacobin, that killed Henry the third of France? Adams eating of the forbidden fruit, hath put the judgment of his posterity, out of taste;
And did not Sixtus Quintus in the conclave of Cardinals, make a Panegyric in the commendation of that Jacobin, that killed Henry the third of France? Adams eating of the forbidden fruit, hath put the judgement of his posterity, out of taste;
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(24) sermon (DIV1)
814
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4267
insomuch that they often think well, and speak well, and are affected to such as hate God, and are hatefull to men; and are not only NONLATINALPHABET, but NONLATINALPHABET; not only disorderly, but absurd;
insomuch that they often think well, and speak well, and Are affected to such as hate God, and Are hateful to men; and Are not only, but; not only disorderly, but absurd;
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(24) sermon (DIV1)
814
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4268
men that do things, repugnant to right reason:
men that do things, repugnant to right reason:
n2 cst vdb n2, j p-acp j-jn n1:
(24) sermon (DIV1)
814
Image 13
4269
as Saint Ierom saith of writers, non est tam ineptus scriptor, qui non sui similem inveniet lectorem:
as Saint Jerom Says of writers, non est tam ineptus scriptor, qui non sui similem inveniet lectorem:
c-acp n1 np1 vvz pp-f n2, fw-fr fw-la fw-la fw-la n1, fw-fr fw-fr fw-la fw-la j-jn fw-la:
(24) sermon (DIV1)
814
Image 13
4270
there can be no such impertinent a writer, but he shall finde a reader fit for him;
there can be no such impertinent a writer, but he shall find a reader fit for him;
a-acp vmb vbi dx d j dt n1, cc-acp pns31 vmb vvi dt n1 j p-acp pno31;
(24) sermon (DIV1)
814
Image 13
4271
so it may be said of ill men, be they never so bad, there will be some that favour them.
so it may be said of ill men, be they never so bad, there will be Some that favour them.
av pn31 vmb vbi vvn pp-f j-jn n2, vbb pns32 av-x av j, pc-acp vmb vbi d cst vvb pno32.
(24) sermon (DIV1)
814
Image 13
4272
But Isaiah hath a woe in his 5. Chapter, at the 20. Verse To those that call evil good;
But Isaiah hath a woe in his 5. Chapter, At the 20. Verse To those that call evil good;
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and Solomon saith, such are an abomination to the Lord, Prov. 17.15. And we know how Iehosophat smarted, for loving him that hated the Lord;
and Solomon Says, such Are an abomination to the Lord, Curae 17.15. And we know how Iehosophat smarted, for loving him that hated the Lord;
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wrath was upon him from the Lord. wrath was upon him from the Lord.
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2 Chron. 19. But this sense doth doth not so well agree with the words that went before;
2 Chronicles 19. But this sense does does not so well agree with the words that went before;
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that his hand should be against every man, and every mans hand against him: that his hand should be against every man, and every men hand against him:
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there be others therefore, that expound it of his cruelty, and that he should not spare, to afflict even his brethren;
there be Others Therefore, that expound it of his cruelty, and that he should not spare, to afflict even his brothers;
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and certain it is, that (such as was Ishmael ) cruel, fierce, and bloody minds put little difference;
and certain it is, that (such as was Ishmael) cruel, fierce, and bloody minds put little difference;
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regard neither humane society, nor civility, nor yet affinity, no nor consanguinity; and that the nearest relation will not restrain them from violence;
regard neither humane society, nor civility, nor yet affinity, no nor consanguinity; and that the nearest Relation will not restrain them from violence;
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for the Son riseth up against the father, (as we see in Absolon; and the father against the son;
for the Son Riseth up against the father, (as we see in Absalom; and the father against the son;
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Saul throweth a spear at Ionathan; the brother against the brother, Esau resolveth to kill Iacob: and Cain doth not only resolve it, but act it:Saul throweth a spear At Ionathan; the brother against the brother, Esau resolves to kill Iacob: and Cain does not only resolve it, but act it:
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he slew his brother Abel. They tell of Herod, that in that Massacre which he appointed to pass upon the Infants, two of his own sons were slain;
he slew his brother Abel. They tell of Herod, that in that Massacre which he appointed to pass upon the Infants, two of his own Sons were slave;
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insomuch that it was a by-word, better be Herods hogg then his childe:
insomuch that it was a Byword, better be Herods hog then his child:
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and what unnatural monsters have these last and worst times brought forth, that have embrued their hands in the blood of their own children!
and what unnatural monsters have these last and worst times brought forth, that have embrued their hands in the blood of their own children!
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These be those NONLATINALPHABET that Saint Paul foretold, 2 Tim. 3. Those difficult and perilous times, wherein people should be NONLATINALPHABET, without natural affection;
These be those that Saint Paul foretold, 2 Tim. 3. Those difficult and perilous times, wherein people should be, without natural affection;
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and therefore (as I said the last day,) let us take heed of bloody-mindedness, and cruelty of disposition;
and Therefore (as I said the last day,) let us take heed of bloody-mindedness, and cruelty of disposition;
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for we shall be apt to break all bonds, for the satisfaction of our revenge.
for we shall be apt to break all bonds, for the satisfaction of our revenge.
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This interpretation may pass, if we add another thing, which Expositors do think is here intended:
This Interpretation may pass, if we add Another thing, which Expositors do think is Here intended:
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and that is, he shall dwel in the presence of his brethren, he shall be of that power and strength, that though he be opposed by all men,
and that is, he shall dwell in the presence of his brothers, he shall be of that power and strength, that though he be opposed by all men,
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yet he shal be able to make his party good, and to dwel by them, and in spight of them;
yet he shall be able to make his party good, and to dwell by them, and in spite of them;
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and through his power, shall be injurious unto them; and enlarge his coasts by taking from them, maugre all their opposition:
and through his power, shall be injurious unto them; and enlarge his coasts by taking from them, maugre all their opposition:
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and certainly, there is nothing doth so animate, and more encourage men to violence and oppression, of those that be neer unto them,
and Certainly, there is nothing does so animate, and more encourage men to violence and oppression, of those that be near unto them,
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then a presumption of their power and strength. Nimrod was a mighty hunter before the Lord, Gen. 10.9. That is, being of power, he practised all manner of tyranny and cruelty, insomuch that it grew into a proverb, to call a cruel tyrant and oppressor, a Nimrod: Iezabel serves to make this an argument to Ahab, to take Nabaoths vineyard from him;
then a presumption of their power and strength. Nimrod was a mighty hunter before the Lord, Gen. 10.9. That is, being of power, he practised all manner of tyranny and cruelty, insomuch that it grew into a proverb, to call a cruel tyrant and oppressor, a Nimrod: Jezebel serves to make this an argument to Ahab, to take Nabaoth's vineyard from him;
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Tune regnum Israelis? Doest thou now govern the kingdome of Israel? 1 Kings 21. Thy power is great enough, to make thee Lord over his, or any other mans vineyard; Tune Kingdom Israelis? Dost thou now govern the Kingdom of Israel? 1 Kings 21. Thy power is great enough, to make thee Lord over his, or any other men vineyard;
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if he will not sell or exchange; extort it by power:
if he will not fell or exchange; extort it by power:
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the conceit that Senacherib had of his great strength, as appeareth in that speech of railing Rabsekah; made him forward to oppress the people of God. Micah ch. 2.1. Speaketh of those that devise iniquity, and work evil upon their beds;
the conceit that Sennacherib had of his great strength, as appears in that speech of railing Rabshekah; made him forward to oppress the people of God. micah changed. 2.1. Speaketh of those that devise iniquity, and work evil upon their Beds;
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when the morning is light, they practise it, because it is in the power of their hand: when the morning is Light, they practise it, Because it is in the power of their hand:
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What hath been the ground of those unjust, of those bloody warrs, that have been in the world, among Princes;
What hath been the ground of those unjust, of those bloody wars, that have been in the world, among Princes;
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among the race of Ishmael, the Turks great oppressions but confidence of power? and of latter times,
among the raze of Ishmael, the Turks great oppressions but confidence of power? and of latter times,
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even in the Breast of Christendom, but only ambition back'd with power? People have thought they have wanted elbowroom,
even in the Breast of Christendom, but only ambition backed with power? People have Thought they have wanted elbowroom,
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and presuming on the strength they were able to make, (and making power and not justice, the rule of their actions,) they have invaded the Territories, and rights of each other;
and presuming on the strength they were able to make, (and making power and not Justice, the Rule of their actions,) they have invaded the Territories, and rights of each other;
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and have shewed themselves none other, then King Iames of blessed memory calleth them, Splendid Robbers; what hath been the ground of that oppression, that hath been used by those, in favour to Princes, against others? but only that they have built upon their place and strength;
and have showed themselves none other, then King James of blessed memory calls them, Splendid Robbers; what hath been the ground of that oppression, that hath been used by those, in favour to Princes, against Others? but only that they have built upon their place and strength;
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and conceived, that others durst not stir against them; or if they did, it should be to no purpose:
and conceived, that Others durst not stir against them; or if they did, it should be to no purpose:
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the rich man, that took the poor mans sheep, to make a feast for his friends, thought the poor man durst not resist him, being rich and potent:
the rich man, that took the poor men sheep, to make a feast for his Friends, Thought the poor man durst not resist him, being rich and potent:
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NONLATINALPHABET, (saith the Poet) oppression dwelleth next door to Poverty: the oppressions of former times were but a counterpain of ours.
, (Says the Poet) oppression dwells next door to Poverty: the oppressions of former times were but a Counterpain of ours.
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And as Ambrose saith, in his book of Nabaoth the Jezreelite; historia vetus, usus quotidianus, ancient History is of present use, and daily application.
And as Ambrose Says, in his book of Nabaoth the Jezreelite; History Vetus, usus Quotidian, ancient History is of present use, and daily application.
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But now for Application of this First, Let those that be of great power, and strength, and wealth, use it well;
But now for Application of this First, Let those that be of great power, and strength, and wealth, use it well;
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let it be for protection of others, not for their destruction: Let it be to defend, not to offend;
let it be for protection of Others, not for their destruction: Let it be to defend, not to offend;
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Let them be sanctuaries to others, but not shambles:
Let them be sanctuaries to Others, but not shambles:
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Let them stand up in the cause of those that suffer, and not themselves lay hands upon them;
Let them stand up in the cause of those that suffer, and not themselves lay hands upon them;
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Let them not be blown up with a conceit of their own might, and take advantage of others weakness, to oppress them;
Let them not be blown up with a conceit of their own might, and take advantage of Others weakness, to oppress them;
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for God will meet with them: oftentimes he doth it here; as we see in Ahab and Iezabel, they paide dear for Nabaoths vineyard;
for God will meet with them: oftentimes he does it Here; as we see in Ahab and Jezebel, they paid dear for Nabaoth's vineyard;
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but if not here, because they can carry it out, with their might and power: yet elsewhere there is tribunal, before which they must appear;
but if not Here, Because they can carry it out, with their might and power: yet elsewhere there is tribunal, before which they must appear;
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Qui praedo praeda, (saith Saint Augustin: ) He that preyed upon others, shall himself be a prey to death and hell: Qui praedo Praeda, (Says Faint Augustin:) He that preyed upon Others, shall himself be a prey to death and hell:
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Woe unto thee, (saith Isaiah) that spoilest and wast not spoiled; when thou shalt cease to spoile, thou shalt be spoiled: Woe unto thee, (Says Isaiah) that spoilest and wast not spoiled; when thou shalt cease to spoil, thou shalt be spoiled:
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God may defer his wrath for a time, but it will come;
God may defer his wrath for a time, but it will come;
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& quanto tardius venit, severius percutit (saith Saint Gregory, ) and the slower it commeth, the heavilyer it falleth: & quanto Tardius venit, severius Persecuteth (Says Faint Gregory,) and the slower it comes, the heavilyer it falls:
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the sin of oppression, sure enough, will be payed home, either here, or in hell, or in both.
the since of oppression, sure enough, will be paid home, either Here, or in hell, or in both.
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Secondly, Let it be an item to those, that are oppressed by their waspis• neighbours, and can injoy nothing quietly, that they have a minde to;
Secondly, Let it be an item to those, that Are oppressed by their waspis• neighbours, and can enjoy nothing quietly, that they have a mind to;
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Let them possess their souls in patience: there is a God that will right those that suffer wrong, Psal. 146.7. If thou seest in a country, (saith Solomon, Eccles. 5.) the poor oppressed, wonder not at it; Let them possess their Souls in patience: there is a God that will right those that suffer wrong, Psalm 146.7. If thou See in a country, (Says Solomon, Eccles. 5.) the poor oppressed, wonder not At it;
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that is, be not too much discouraged in that regard. There is one, higher then the highest of them, that regardeth it;
that is, be not too much discouraged in that regard. There is one, higher then the highest of them, that Regardeth it;
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and he will judge both the just and the wicked.
and he will judge both the just and the wicked.
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A man that in some Court is overswayed, (against right) yet is not out of heart,
A man that in Some Court is overswayed, (against right) yet is not out of heart,
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while he hath an higher Court to appeal unto, of the equity whereof he is perswaded: and so hath the oppressed;
while he hath an higher Court to appeal unto, of the equity whereof he is persuaded: and so hath the oppressed;
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they have a Court of heaven to appeal to, and there we shall be sure to have justice for us, according to the equity of our cause.
they have a Court of heaven to appeal to, and there we shall be sure to have Justice for us, according to the equity of our cause.
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I know this is difficult, and puts a man to it: but we must bear: saith the Apostle, Be ye patient, till the coming of our Lord.
I know this is difficult, and puts a man to it: but we must bear: Says the Apostle, Be you patient, till the coming of our Lord.
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But now, before we leave this verse, curiosi quaerunt, (saith Jerome ) the curious start a Question here,
But now, before we leave this verse, curiosi quaerunt, (Says Jerome) the curious start a Question Here,
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Why God, foreseeing and foreknowing what kinde of persons Ishmael and his posterity would be, would suffer such to be brought forth into the world;
Why God, Foreseeing and foreknowing what kind of Persons Ishmael and his posterity would be, would suffer such to be brought forth into the world;
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or did not, as soon as they were born, dash these children of Babylon against the stones, or prevent these Cockatrice eggs, from growing to be fiery flying serpents. He is the God of peace, and love, and mercy;
or did not, as soon as they were born, dash these children of Babylon against the stones, or prevent these Cockatrice eggs, from growing to be fiery flying Serpents. He is the God of peace, and love, and mercy;
cc vdd xx, c-acp av c-acp pns32 vbdr vvn, vvb d n2 pp-f np1 p-acp dt n2, cc vvi d n1 n2, p-acp vvg pc-acp vbi j vvg n2. pns31 vbz dt n1 pp-f n1, cc n1, cc n1;
(24) sermon (DIV1)
818
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and he loveth a sweet correspondence of men, in their several societies.
and he loves a sweet correspondence of men, in their several societies.
cc pns31 vvz dt j n1 pp-f n2, p-acp po32 j n2.
(24) sermon (DIV1)
818
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Nay, to suffer such as should be cobling-stones in a wall, that would neither head nor bed well? nay, such fire-brands of the world,
Nay, to suffer such as should be cobling-stones in a wall, that would neither head nor Bed well? nay, such firebrands of the world,
uh-x, pc-acp vvi d c-acp vmd vbi n2 p-acp dt n1, cst vmd dx n1 ccx n1 av? uh-x, d n2 pp-f dt n1,
(24) sermon (DIV1)
818
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as Hecuba dreamed she went withal? men whose hands should be against every man, and every mans hand against them!
as Hecuba dreamed she went withal? men whose hands should be against every man, and every men hand against them!
c-acp np1 vvd pns31 vvd av? n2 r-crq n2 vmd vbi p-acp d n1, cc d ng1 n1 p-acp pno32!
(24) sermon (DIV1)
818
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such as should be the pest of the place, and the calamity of the times wherein they lived!
such as should be the pest of the place, and the calamity of the times wherein they lived!
d c-acp vmd vbi dt n1 pp-f dt n1, cc dt n1 pp-f dt n2 c-crq pns32 vvd!
(24) sermon (DIV1)
818
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such disorderly ones as would spoil that comely method and order into which God had digested things!
such disorderly ones as would spoil that comely method and order into which God had digested things!
d j pi2 p-acp vmd vvi d j n1 cc n1 p-acp r-crq np1 vhd vvn n2!
(24) sermon (DIV1)
818
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nay, may not a man think that God is the author and cause of the sins of such men,
nay, may not a man think that God is the author and cause of the Sins of such men,
uh-x, vmb xx dt n1 vvb cst np1 vbz dt n1 cc n1 pp-f dt n2 pp-f d n2,
(24) sermon (DIV1)
818
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when, foreseeing them, he doth not prevent them? Oh, in the fear of God, first, let us take heed of this conceit:
when, Foreseeing them, he does not prevent them? O, in the Fear of God, First, let us take heed of this conceit:
c-crq, vvg pno32, pns31 vdz xx vvi pno32? uh, p-acp dt n1 pp-f np1, ord, vvb pno12 vvi n1 pp-f d n1:
(24) sermon (DIV1)
818
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4337
Better (saith Saint Chrysostome ) an hundred to be slain, then that our God should hear such a word from us:
Better (Says Faint Chrysostom) an hundred to be slave, then that our God should hear such a word from us:
av-jc (vvz j np1) dt crd pc-acp vbi vvn, av cst po12 n1 vmd vvi d dt n1 p-acp pno12:
(24) sermon (DIV1)
819
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That he is the cause of sin to us! Saint Augustine calleth it, detestandam & abominandam opinionem; a detestable and abominable opinion:
That he is the cause of since to us! Saint Augustine calls it, detestandam & abominandam opinionem; a detestable and abominable opinion:
cst pns31 vbz dt n1 pp-f n1 p-acp pno12! n1 np1 vvz pn31, n1 cc fw-la fw-la; dt j cc j n1:
(24) sermon (DIV1)
819
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for, (saith he) Fieri non potest, ut per quem á talibus surgitur, per eum in talia decidatur;
for, (Says he) Fieri non potest, ut per Whom á Talibus surgitur, per Eum in Talia decidatur;
c-acp, (vvz pns31) fw-la fw-fr fw-la, fw-la fw-la fw-la dt fw-la fw-la, fw-la fw-la p-acp fw-la fw-la;
(24) sermon (DIV1)
819
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it is impossible, that he by whom men rise from sins, should be the occasion of their falling into them.
it is impossible, that he by whom men rise from Sins, should be the occasion of their falling into them.
pn31 vbz j, cst pns31 p-acp ro-crq n2 vvb p-acp n2, vmd vbi dt n1 pp-f po32 n-vvg p-acp pno32.
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And Fulgentius saith, Far be it from us to think, that God is autor quorum est ultor, author of those sins whereof he is revenger:
And Fulgentius Says, far be it from us to think, that God is author quorum est ultor, author of those Sins whereof he is revenger:
np1 np1 vvz, av-j vbb pn31 p-acp pno12 pc-acp vvi, cst np1 vbz n1 fw-la fw-la fw-la, n1 pp-f d n2 c-crq pns31 vbz n1:
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His Prescience and foresight of sin, doth not make him the cause of it.
His Prescience and foresight of since, does not make him the cause of it.
png31 n1 cc n1 pp-f n1, vdz xx vvi pno31 dt n1 pp-f pn31.
(24) sermon (DIV1)
819
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Non ideò peccat homo, quia Deus eum peccaturum praescivit, (saith Saint Jerome; ) a man doth not therefore sin, because God foreknoweth his intention to sin; Non ideò peccat homo, quia Deus Eum peccaturum praescivit, (Says Faint Jerome;) a man does not Therefore since, Because God foreknoweth his intention to since;
fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, (vvz j np1;) dt n1 vdz xx av n1, p-acp np1 vvz po31 n1 p-acp n1;
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no more then the Astronomer is the cause of the Eclipse which he foretelleth, or a Physitian of the disease which he foreseeth a man will fall into;
no more then the Astronomer is the cause of the Eclipse which he foretelleth, or a physician of the disease which he Foreseeth a man will fallen into;
dx dc cs dt n1 vbz dt n1 pp-f dt n1 r-crq pns31 vvz, cc dt n1 pp-f dt n1 r-crq pns31 vvb dt n1 vmb vvi p-acp;
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or the Prophets, of the calamities which they foretold;
or the prophets, of the calamities which they foretold;
cc dt n2, pp-f dt n2 r-crq pns32 vvd;
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or a wise man, of the ruine of another, which he foresees in his wicked courses.
or a wise man, of the ruin of Another, which he foresees in his wicked courses.
cc dt j n1, pp-f dt n1 pp-f j-jn, r-crq pns31 vvz p-acp po31 j n2.
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819
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No, our destruction is from our selves, (as God told Israel, Hos. 13. ) and the least aspersion may not be cast upon God, whose pure eyes can behold none iniquity.
No, our destruction is from our selves, (as God told Israel, Hos. 13.) and the least aspersion may not be cast upon God, whose pure eyes can behold none iniquity.
uh-dx, po12 n1 vbz p-acp po12 n2, (c-acp np1 vvd np1, np1 crd) cc dt ds n1 vmb xx vbi vvn p-acp np1, rg-crq j n2 vmb vvi pix n1.
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But then for the Quare, Why God doth permit such wicked men to be born, and to live in the world:
But then for the Quare, Why God does permit such wicked men to be born, and to live in the world:
cc-acp av p-acp dt fw-la, c-crq np1 vdz vvi d j n2 pc-acp vbi vvn, cc pc-acp vvi p-acp dt n1:
(24) sermon (DIV1)
820
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I might say, (as Solomon, Eccl. 7. in another case) Thou dost not enquire wisely concerning this:
I might say, (as Solomon, Ecclesiastes 7. in Another case) Thou dost not inquire wisely Concerning this:
pns11 vmd vvi, (c-acp np1, np1 crd p-acp n-jn n1) pns21 vd2 xx vvi av-j vvg d:
(24) sermon (DIV1)
820
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or I might answer, as my Author doth, in the words of the Apostle.
or I might answer, as my Author does, in the words of the Apostle.
cc pns11 vmd vvi, c-acp po11 n1 vdz, p-acp dt n2 pp-f dt n1.
(24) sermon (DIV1)
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Rom. 9. O man, who art thou, that repliest against God! hath not the potter power over the clay? may not God do as he pleaseth? And dare any man say unto him, Rom. 9. Oh man, who art thou, that repliest against God! hath not the potter power over the clay? may not God do as he Pleases? And Dare any man say unto him,
np1 crd uh n1, q-crq vb2r pns21, cst vv2 p-acp np1 vhz xx dt n1 n1 p-acp dt n1? vmb xx np1 vdb c-acp pns31 vvz? cc vvb d n1 vvb p-acp pno31,
(24) sermon (DIV1)
820
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Why dost thou so? His will may be secret, but it cannot be unjust.
Why dost thou so? His will may be secret, but it cannot be unjust.
q-crq vd2 pns21 av? po31 n1 vmb vbi j-jn, cc-acp pn31 vmbx vbi j.
(24) sermon (DIV1)
820
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But yet, to give some satisfaction in this Point, it is a true speech of Saint Augustine; Deus non sineret aliquid mali, nisi usque adeo esset omnipotens & bonus, ut benè faceret etiam de malo:
But yet, to give Some satisfaction in this Point, it is a true speech of Saint Augustine; Deus non sineret Aliquid mali, nisi usque adeo esset omnipotens & bonus, ut benè faceret etiam de Malo:
p-acp av, pc-acp vvi d n1 p-acp d n1, pn31 vbz dt j n1 pp-f n1 np1; fw-la fw-fr fw-la j fw-la, fw-la fw-la fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la fw-la fw-la:
(24) sermon (DIV1)
820
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God would not suffer any evil to be done in the world, but that he is so good and omnipotent,
God would not suffer any evil to be done in the world, but that he is so good and omnipotent,
np1 vmd xx vvi d n-jn pc-acp vbi vdn p-acp dt n1, cc-acp cst pns31 vbz av j cc j,
(24) sermon (DIV1)
820
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as that he can bring good also out of that evil, and make all things work for the best, &c. Now God suffereth wicked men to be born into the world,
as that he can bring good also out of that evil, and make all things work for the best, etc. Now God suffers wicked men to be born into the world,
c-acp cst pns31 vmb vvi j av av pp-f d n-jn, cc vvi d n2 vvi p-acp dt js, av av np1 vvz j n2 pc-acp vbi vvn p-acp dt n1,
(24) sermon (DIV1)
820
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and to live in the world,
and to live in the world,
cc pc-acp vvi p-acp dt n1,
(24) sermon (DIV1)
820
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First, to let the world see, how much mans nature is depraved and corrupted by his fall. God made him upright;
First, to let the world see, how much men nature is depraved and corrupted by his fallen. God made him upright;
ord, pc-acp vvi dt n1 vvb, c-crq d ng1 n1 vbz vvn cc vvn p-acp po31 n1. np1 vvd pno31 av-j;
(24) sermon (DIV1)
821
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but he transgressing, fell in the dirt, (saith Saint Bernard; ) and not onely defiled himself, but wounded himself;
but he transgressing, fell in the dirt, (Says Faint Bernard;) and not only defiled himself, but wounded himself;
cc-acp pns31 vvg, vvd p-acp dt n1, (vvz j np1;) cc xx av-j vvn px31, cc-acp vvd px31;
(24) sermon (DIV1)
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so that he became, from the crown of the head, to the sole of the foot, nothing but swellings, and putrified sores.
so that he became, from the crown of the head, to the sole of the foot, nothing but swellings, and Putrified sores.
av cst pns31 vvd, p-acp dt n1 pp-f dt n1, p-acp dt j pp-f dt n1, pix cc-acp n2-vvg, cc j-vvn n2.
(24) sermon (DIV1)
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This first sin was the Trojan - horse, the fruitful womb of all those mischiefs that have infected the world;
This First since was the Trojan - horse, the fruitful womb of all those mischiefs that have infected the world;
d ord n1 vbds dt jp - n1, dt j n1 pp-f d d n2 cst vhb vvn dt n1;
(24) sermon (DIV1)
821
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of all those murthers, and cruelties, & oppressions, that have stained the souls of men; of all those judgments with which God hath justly plagued the sons of men:
of all those murders, and cruelties, & oppressions, that have stained the Souls of men; of all those Judgments with which God hath justly plagued the Sons of men:
pp-f d d n2, cc n2, cc n2, cst vhb vvn dt n2 pp-f n2; pp-f d d n2 p-acp r-crq np1 vhz av-j vvn dt n2 pp-f n2:
(24) sermon (DIV1)
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This corrupt nature of man is fierce, and driveth furiously, like Jehu the son of Nimshi: it breaks out desperately it is like the raging sea, that casteth out nothing but mire and dirt:
This corrupt nature of man is fierce, and drives furiously, like Jehu the son of Nimshi: it breaks out desperately it is like the raging sea, that Cast out nothing but mire and dirt:
d j n1 pp-f n1 vbz j, cc vvz av-j, av-j np1 dt n1 pp-f np1: pn31 vvz av av-j pn31 vbz av-j dt vvg n1, cst vvz av pix cc-acp n1 cc n1:
(24) sermon (DIV1)
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it rusheth into sin, as the horse into the battel, and committeth sin with greediness. Now all this sheweth, (in the practice of wicked men) as in a glass, the woful condition of our Nature.
it Rushes into since, as the horse into the battle, and Committeth since with greediness. Now all this shows, (in the practice of wicked men) as in a glass, the woeful condition of our Nature.
pn31 vvz p-acp n1, p-acp dt n1 p-acp dt n1, cc vvz n1 p-acp n1. av d d vvz, (p-acp dt n1 pp-f j n2) c-acp p-acp dt n1, dt j n1 pp-f po12 n1.
(24) sermon (DIV1)
821
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'Tis intended, for mens humiliation, and that they should bethink themselves from whence they are fallen;
It's intended, for men's humiliation, and that they should bethink themselves from whence they Are fallen;
pn31|vbz vvn, p-acp ng2 n1, cc cst pns32 vmd vvi px32 p-acp c-crq pns32 vbr vvn;
(24) sermon (DIV1)
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and seek the repairing of Gods image in them.
and seek the repairing of God's image in them.
cc vvi dt vvg pp-f npg1 n1 p-acp pno32.
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Secondly, God suffers such fierce and cruel ones to be in the world, for the exercise of the graces of his children as first, their thankfulness to God, that he is pleased to restrain that corruption in them, which so breaks out in others.
Secondly, God suffers such fierce and cruel ones to be in the world, for the exercise of the graces of his children as First, their thankfulness to God, that he is pleased to restrain that corruption in them, which so breaks out in Others.
ord, np1 vvz d j cc j pi2 p-acp vbi p-acp dt n1, p-acp dt n1 pp-f dt n2 pp-f po31 n2 c-acp ord, po32 n1 p-acp np1, cst pns31 vbz vvn pc-acp vvi d n1 p-acp pno32, r-crq av vvz av p-acp n2-jn.
(24) sermon (DIV1)
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When thou seest a man wallow like a beast in his own vomit, dart out blasphemies against heaven, revile the Gospel of salvation, tear the blessed Name of God in pieces, with horrid and hideous oathes:
When thou See a man wallow like a beast in his own vomit, dart out Blasphemies against heaven, revile the Gospel of salvation, tear the blessed Name of God in Pieces, with horrid and hideous Oaths:
c-crq pns21 vv2 dt n1 vvb av-j dt n1 p-acp po31 d n1, vvb av n2 p-acp n1, vvb dt n1 pp-f n1, vvb dt j-vvn n1 pp-f np1 p-acp n2, p-acp j cc j n2:
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when thou hearest of Cain murdering his brother, Judas betraying of his master, Ananias lying to the holy Ghost, Lucian mocking the Lord Jesus as a crucified impostor, Julian darting of his blood against heaven in hatred of Christ, the Scribes and Pharisees blaspheming the Spirit of God:
when thou Hearst of Cain murdering his brother, Judas betraying of his master, Ananias lying to the holy Ghost, Lucian mocking the Lord jesus as a Crucified impostor, Julian darting of his blood against heaven in hatred of christ, the Scribes and Pharisees blaspheming the Spirit of God:
c-crq pns21 vv2 pp-f np1 vvg po31 n1, np1 vvg pp-f po31 n1, np1 vvg p-acp dt j n1, np1 vvg dt n1 np1 p-acp dt vvn n1, np1 vvg pp-f po31 n1 p-acp n1 p-acp n1 pp-f np1, dt n2 cc np1 vvg dt n1 pp-f np1:
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when thou observest men of an unquiet and turbulent spirit, that, like Salamanders, cannot live out of the fire;
when thou observest men of an unquiet and turbulent Spirit, that, like Salamanders, cannot live out of the fire;
c-crq pns21 vv2 n2 pp-f dt j cc j n1, cst, av-j n2, vmbx vvi av pp-f dt n1;
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that are of a provoking carriage, and apt, at every turn, to be injurious unto their brethren,
that Are of a provoking carriage, and apt, At every turn, to be injurious unto their brothers,
d vbr pp-f dt j-vvg n1, cc j, p-acp d n1, pc-acp vbi j p-acp po32 n2,
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yea, even thirsting after their blood, and shedding it: Then thank God, that his grace keeps thee from these precipices:
yea, even thirsting After their blood, and shedding it: Then thank God, that his grace keeps thee from these precipices:
uh, av vvg p-acp po32 n1, cc vvg pn31: av vvb np1, cst po31 n1 vvz pno21 p-acp d n2:
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for thou hast the same root of bitterness in thee, that those monsters have;
for thou hast the same root of bitterness in thee, that those monsters have;
c-acp pns21 vh2 dt d n1 pp-f n1 p-acp pno21, cst d n2 vhb;
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as face answereth to face in the water, saith Solomon, Prov. 27. so the heart of man to man: as face Answers to face in the water, Says Solomon, Curae 27. so the heart of man to man:
p-acp n1 vvz p-acp n1 p-acp dt n1, vvz np1, np1 crd av dt n1 pp-f n1 p-acp n1:
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Every man may see in another, the compleat image, deformity, and unrighteousness of his own heart;
Every man may see in Another, the complete image, deformity, and unrighteousness of his own heart;
d n1 vmb vvi p-acp j-jn, dt j n1, n1, cc n1 pp-f po31 d n1;
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and may truly say, such an one should I be, if Gods grace did not prevent it: 2. Hereby God will exercise the grace of wisdome, and circumspection;
and may truly say, such an one should I be, if God's grace did not prevent it: 2. Hereby God will exercise the grace of Wisdom, and circumspection;
cc vmb av-j vvi, d dt pi vmd pns11 vbi, cs n2 vvb vdd xx vvi pn31: crd av np1 vmb vvi dt n1 pp-f n1, cc n1;
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for when such wicked ones be in the world, the children of God (according to the counsel of their Lord,) must be wise as serpents, and innocent as doves; i. e.
for when such wicked ones be in the world, the children of God (according to the counsel of their Lord,) must be wise as Serpents, and innocent as Dove; i. e.
p-acp c-crq d j pi2 vbi p-acp dt n1, dt n2 pp-f np1 (vvg p-acp dt n1 pp-f po32 n1,) vmb vbi j c-acp n2, cc j-jn c-acp n2; uh. sy.
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they must carry themselves so, that they do not provoke those malitious ones against them;
they must carry themselves so, that they do not provoke those malicious ones against them;
pns32 vmb vvi px32 av, cst pns32 vdb xx vvi d j pi2 p-acp pno32;
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give none offence (saith the Apostle) neither to Jews, nor Gentiles, 1 Cor. 10. they must do nothing to irritate them:give none offence (Says the Apostle) neither to jews, nor Gentiles, 1 Cor. 10. they must do nothing to irritate them:
vvb pix n1 (vvz dt np1) d p-acp np2, ccx np1, crd np1 crd pns32 vmb vdi pix pc-acp fw-la pno32:
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4379
it may be, they may be offended at their profession, and practice of religion; but that is Scandalum acceptum, non datum;
it may be, they may be offended At their profession, and practice of Religion; but that is Scandalum acceptum, non datum;
pn31 vmb vbi, pns32 vmb vbi vvn p-acp po32 n1, cc n1 pp-f n1; cc-acp d vbz fw-la fw-la, fw-la fw-la;
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and offence taken, but not given: and in that case, melius est ut scandalum oriatur, quàm ut veritas relinquatur;
and offence taken, but not given: and in that case, Better est ut scandalum oriatur, quàm ut veritas relinquatur;
cc n1 vvn, cc-acp xx vvn: cc p-acp d n1, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
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better it is, that such an offence should arise, then that the truth should fall, and be forsaken:
better it is, that such an offence should arise, then that the truth should fallen, and be forsaken:
j pn31 vbz, cst d dt n1 vmd vvi, av cst dt n1 vmd vvi, cc vbi vvn:
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but else they must be so wise, as to carry themselves harmlesly, and give them none offence, whereby their still glowing wrath, (that fire on Satans Altar) may be stirred against them:
but Else they must be so wise, as to carry themselves harmlessly, and give them none offence, whereby their still glowing wrath, (that fire on Satan Altar) may be stirred against them:
cc-acp av pns32 vmb vbi av j, c-acp pc-acp vvi px32 av-j, cc vvi pno32 pix n1, c-crq po32 j j-vvg n1, (cst n1 p-acp npg1 n1) vmb vbi vvn p-acp pno32:
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and thus wise were those Christians, Tertullian speaks of in his Apology; They lived peaceably and quietly, in the midst of their enemies;
and thus wise were those Christians, Tertullian speaks of in his Apology; They lived peaceably and quietly, in the midst of their enemies;
cc av j vbdr d np1, np1 vvz pp-f p-acp po31 n1; pns32 vvd av-j cc av-jn, p-acp dt n1 pp-f po32 n2;
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and they were ready to do all offices of humanity for them;
and they were ready to do all Offices of humanity for them;
cc pns32 vbdr j pc-acp vdi d n2 pp-f n1 p-acp pno32;
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4385
but it could not be justly laid to their charge, that they were injurious unto them, insomuch that they could say, bonus vir sanus, sed malus quia Christianus.
but it could not be justly laid to their charge, that they were injurious unto them, insomuch that they could say, bonus vir Sanus, sed malus quia Christian.
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Such an one is a good man, but evill only, in that he is a Christian.
Such an one is a good man, but evil only, in that he is a Christian.
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Thirdly, God by suffering such men, will exercise the patience of his children;
Thirdly, God by suffering such men, will exercise the patience of his children;
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for being apt to be wronged by those violent men, (though they offer no wrong,) there is an imployment of their patience;
for being apt to be wronged by those violent men, (though they offer no wrong,) there is an employment of their patience;
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as likewise of their cofidence in God, who is an harbour to put into, in all storms.
as likewise of their confidence in God, who is an harbour to put into, in all storms.
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Fourthly, Of their love to God;
Fourthly, Of their love to God;
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for by a kinde of NONLATINALPHABET, and contrariant operation, the coldness of the charity of men, maketh their love more intense towards God;
for by a kind of, and contrariant operation, the coldness of the charity of men, makes their love more intense towards God;
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it doth also stirr up in them, the Spirit of prayer and supplication, and make them more earnest with God, for the protecting of them:
it does also stir up in them, the Spirit of prayer and supplication, and make them more earnest with God, for the protecting of them:
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for the girding up and restraining of the fury of wicked men; yea further, it is the stirring up of their compassion towards those wicked men;
for the girding up and restraining of the fury of wicked men; yea further, it is the stirring up of their compassion towards those wicked men;
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for we are even bound to pitty them, who are so miserably enthralled, under the power of sin and Satan;
for we Are even bound to pity them, who Are so miserably enthralled, under the power of since and Satan;
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and to pray for them, that their eyes may be opened, that they sleep not in death: and the rather,
and to pray for them, that their eyes may be opened, that they sleep not in death: and the rather,
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because we see, this is the effect of corrupt nature, which would break out in us,
Because we see, this is the Effect of corrupt nature, which would break out in us,
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as well as in them, if God did not restrain it: The Apostle maketh this an argument, to provoke meekness.
as well as in them, if God did not restrain it: The Apostle makes this an argument, to provoke meekness.
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Tit. 3. We our selves were in times past unwise, disobedient, deceived, serving divers lusts and pleasures, hateful, and hating one another. Tit. 3. We our selves were in times passed unwise, disobedient, deceived, serving diverse Lustiest and pleasures, hateful, and hating one Another.
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Lastly, God suffers such wilde and fierce men, and such cruel people in the world, for the punishment of men:
Lastly, God suffers such wild and fierce men, and such cruel people in the world, for the punishment of men:
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while they take liberty to sin against him;
while they take liberty to since against him;
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He maketh a rod of the malice and cruelty of the wicked, to scourge them withall:
He makes a rod of the malice and cruelty of the wicked, to scourge them withal:
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God gave his people into the hands of such as oppressed them, because they had provoked him, by their foul sins:
God gave his people into the hands of such as oppressed them, Because they had provoked him, by their foul Sins:
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and though it is true, that afterwards he threw those rods into the fire; (as we see in the King of Assyria, and others;) yet for the present, he doth use them to chastise his own people withal;
and though it is true, that afterwards he threw those rods into the fire; (as we see in the King of Assyria, and Others;) yet for the present, he does use them to chastise his own people withal;
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and they are very fierce against them.
and they Are very fierce against them.
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Give me leave to adde one word more, concerning this instance in our Text. The ferity,
Give me leave to add one word more, Concerning this instance in our Text. The ferity,
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and fierceness, and savage diposition of Ishmael and his posterity, was a part of the punishment which God laid upon Sarah for advising,
and fierceness, and savage disposition of Ishmael and his posterity, was a part of the punishment which God laid upon Sarah for advising,
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and Abraham for yeelding to take Hagar to wife. They lived in part to see it:
and Abraham for yielding to take Hagar to wife. They lived in part to see it:
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for Ishmael mocked, yea persecuted Isaac, (saith Saint Paul, Gal. 4.) and therefore was east out, with his mother;
for Ishmael mocked, yea persecuted Isaac, (Says Faint Paul, Gal. 4.) and Therefore was east out, with his mother;
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but after their death it fell out, that the Hagarens were reckoned among the enemies of Sarahs seed. but After their death it fell out, that the Hagarens were reckoned among the enemies of Sarahs seed.
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Psal. 83. They were amongst those, that sought to cut them off, from being a nation;Psalm 83. They were among those, that sought to Cut them off, from being a Nation;
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and that the name of Israel might be no more in remembrance: unwarrantable courses treasure up punishment for after time.
and that the name of Israel might be no more in remembrance: unwarrantable courses treasure up punishment for After time.
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I have made it good heretofore, in manifold examples, and given sufficient Reason for it; I have made it good heretofore, in manifold Examples, and given sufficient Reason for it;
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for how should a blessing be expected upon any project, wherein God is not advised withall? Nay,
for how should a blessing be expected upon any project, wherein God is not advised withal? Nay,
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how just is it with him, to render such actions, vexatious unto the parties that have undertaken them? And therefore, let us ever ask counsell of God,
how just is it with him, to render such actions, vexatious unto the parties that have undertaken them? And Therefore, let us ever ask counsel of God,
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and look that the grounds of our actions, be justifiable.
and look that the grounds of our actions, be justifiable.
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And amongst other wayes, let people take heed of unlawfull mixture, such as was Abrahams with Hagar; a punishment of that fault, may lye in the issue,
And among other ways, let people take heed of unlawful mixture, such as was Abrahams with Hagar; a punishment of that fault, may lie in the issue,
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and they may grow up, to be an hearts grief to those from whom they are sprung;
and they may grow up, to be an hearts grief to those from whom they Are sprung;
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besides, their being standing monuments, as it were, of their sin and shame:
beside, their being standing monuments, as it were, of their since and shame:
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if they shall prove good, (as Iephtah, and divers others have done, and not fly out,
if they shall prove good, (as Jephthah, and diverse Others have done, and not fly out,
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as Ishmael; ) yet that ought to be matter of humiliation, as long as they live:
as Ishmael;) yet that ought to be matter of humiliation, as long as they live:
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Antonine telleth of the mother of those three famous men, Petrus Comestor the Author of the Scholastical History, Peter Lombard the Master of the Sentences:Antonine Telleth of the mother of those three famous men, Peter Comestor the Author of the Scholastical History, Peter Lombard the Master of the Sentences:
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and Gratian the Compiler of the decrees, (having had them all, in an unlawfull way:) that she told her Confessour, that she could not be so sorry for her sin,
and Gratian the Compiler of the decrees, (having had them all, in an unlawful Way:) that she told her Confessor, that she could not be so sorry for her since,
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as she should, because they proved such eminent men: but he bad her to bewaile also her want of sorrow:
as she should, Because they proved such eminent men: but he bade her to bewail also her want of sorrow:
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Though such children prove never so excellent, yet the fault is to be mourned for; and the judgment:
Though such children prove never so excellent, yet the fault is to be mourned for; and the judgement:
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if it lye not in the childe, to be a grief to the parents, while they are living;
if it lie not in the child, to be a grief to the Parents, while they Are living;
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or a shame, when they are dead; (as is said of Dionisius, poenas quas vivus effugit, mortuus in filio exolvit, the punishments which he escaped living, he suffered in his Son,
or a shame, when they Are dead; (as is said of Dionysius, poenas quas Vivus effugit, Mortuus in filio exolvit, the punishments which he escaped living, he suffered in his Son,
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after his decease:) it may lye in some other thing; for certainly God will punish it, one time or other;
After his decease:) it may lie in Some other thing; for Certainly God will Punish it, one time or other;
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as he did in Augustine himself, for his Adeodatus. Let us take heed of this,
as he did in Augustine himself, for his Adeodatus. Let us take heed of this,
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or any other unlawful course, which, though it seem never so pleasurable or profitable, in the contriving or acting,
or any other unlawful course, which, though it seem never so pleasurable or profitable, in the contriving or acting,
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yet will have a sting in it, and vex as much as ever it contented: for God must be just, and men must reap the fruits of their own way.
yet will have a sting in it, and vex as much as ever it contented: for God must be just, and men must reap the fruits of their own Way.
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And so I have done with this verse.
And so I have done with this verse.
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I come now to the next, where beginneth the third part of this Chapter, and it containeth the thankfulness,
I come now to the next, where begins the third part of this Chapter, and it Containeth the thankfulness,
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and obedience of Hagar; her thankfulness in the 13. and 14. verses; acknowledging the Lords mercy to her, and giving the fountain a new name:
and Obedience of Hagar; her thankfulness in the 13. and 14. Verses; acknowledging the lords mercy to her, and giving the fountain a new name:
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and her obedience, in that which is supplyed, in that in her mistress house she brought forth her son;
and her Obedience, in that which is supplied, in that in her mistress house she brought forth her son;
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she returned therefore thither again, according to the direction of the Angell:
she returned Therefore thither again, according to the direction of the Angel:
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and in the last verse, is set down the age of Abraham, when Ishmael was born.
and in the last verse, is Set down the age of Abraham, when Ishmael was born.
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For the first of these, her thankfulness, in this 13 verse; she giveth God a title:
For the First of these, her thankfulness, in this 13 verse; she gives God a title:
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and secondly, she giveth a reason of it. For the former:
and secondly, she gives a reason of it. For the former:
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she calleth the name of him that spake unto her, the Lord. Why, may some man say, It was the Angel of the Lord that spake unto her;
she calls the name of him that spoke unto her, the Lord. Why, may Some man say, It was the Angel of the Lord that spoke unto her;
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and so he is stiled four several times;
and so he is styled four several times;
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vers. 7, 9, 10, 11. And mark, (saith my Author) though it were an Angel that spake unto her, ipsa autem non ut ab Angelo,
vers. 7, 9, 10, 11. And mark, (Says my Author) though it were an Angel that spoke unto her, ipsa autem non ut ab Angelo,
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sed ut à Deo dicta accipit; sed ut à God dicta accipit;
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yet she entertains it not as from the Angel, but as spoken to her from the Lord himself:
yet she entertains it not as from the Angel, but as spoken to her from the Lord himself:
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Et sic audiendum est verbum Dei; and so (saith he) is the Word still to be received: Et sic audiendum est verbum Dei; and so (Says he) is the Word still to be received:
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that which Gods Ministers faithfully deliver, (by vertue of their Office) is to be taken as the Word of God himself.
that which God's Ministers faithfully deliver, (by virtue of their Office) is to be taken as the Word of God himself.
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Zacharias, in his song, speaking of Gods Word, Luke •. 70. saith, As he spake by the mouth of his holy prophets: God speaketh by their mouth:Zacharias, in his song, speaking of God's Word, Lycia •. 70. Says, As he spoke by the Mouth of his holy Prophets: God speaks by their Mouth:
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that which they delivered, was no less to be reputed Gods Word, then if the Lord himself had uttered it, in some such sort as he spake to some of old.
that which they Delivered, was no less to be reputed God's Word, then if the Lord himself had uttered it, in Some such sort as he spoke to Some of old.
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Hence is that ordinary phrase in the Prophets, The word of the Lord which came to such a Prophet;
Hence is that ordinary phrase in the prophets, The word of the Lord which Come to such a Prophet;
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and, according to the word of the Lord which such or such an one spake. God told Jeremiah, (Chap. 1. ) I have put my words into thy mouth.
and, according to the word of the Lord which such or such an one spoke. God told Jeremiah, (Chap. 1.) I have put my words into thy Mouth.
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Daniel saith, (Chap. 9. ) We have not obeyed the voice of the Lord our God, by the ministery of his servants the prophets: daniel Says, (Chap. 9.) We have not obeyed the voice of the Lord our God, by the Ministry of his Servants the Prophets:
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He calleth it the Lords voice, which came unto the people by the Prophets ministery.
He calls it the lords voice, which Come unto the people by the prophets Ministry.
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He that heareth you, heareth me, saith Christ to his disciples, when he sent them forth to preach, Luke 10.16. God doth beseech you through us, (saith Saint Paul) and we pray you in Christs stead, 2 Cor. 5. and he telleth the Thessalinians, (1 Thess. 2.13.) that his word was indeed the word of God. He that hears you, hears me, Says christ to his Disciples, when he sent them forth to preach, Lycia 10.16. God does beseech you through us, (Says Faint Paul) and we pray you in Christ stead, 2 Cor. 5. and he Telleth the Thessalinians, (1 Thess 2.13.) that his word was indeed the word of God.
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And that this opinion is to be held, of those that faithfully believe, even to this hour, may be gathered from that promise of Christ, Lo, I am with you to the end of the world, Matth. 28. It cannot be restrained to the Apostles, who, having served their time are now at r•st;
And that this opinion is to be held, of those that faithfully believe, even to this hour, may be gathered from that promise of christ, Lo, I am with you to the end of the world, Matthew 28. It cannot be restrained to the Apostles, who, having served their time Are now At r•st;
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but belongeth to those Preachers to whom the Lord giveth gifts, for the gathering together of his Saints,
but belongeth to those Preachers to whom the Lord gives Gifts, for the gathering together of his Saints,
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until the end of the world.
until the end of the world.
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How is Christ with them, but by teaching, and enabling them what to say, and by revealing, by them, his minde unto his Church? Hence it is, that as Christ is termed the sun of righteousness, Mal. 4. so his Ministers are called stars, Rev. 1. and therefore,
How is christ with them, but by teaching, and enabling them what to say, and by revealing, by them, his mind unto his Church? Hence it is, that as christ is termed the sun of righteousness, Malachi 4. so his Ministers Are called Stars, Rev. 1. and Therefore,
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as the light of the stars is (by way of reflection) the very light of the sun, which they receive from thence;
as the Light of the Stars is (by Way of reflection) the very Light of the sun, which they receive from thence;
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so the doctrine of Christs Ministers is the doctrine of Christ: The words of an Ambassadour, are reputed his from whom he cometh: And Ministers are Gods Ambassadours;
so the Doctrine of Christ Ministers is the Doctrine of christ: The words of an Ambassador, Are reputed his from whom he comes: And Ministers Are God's ambassadors;
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therefore, what they faithfully deliver, is not mans, but Gods. For the Use of this:
Therefore, what they faithfully deliver, is not men, but God's For the Use of this:
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It teacheth people with what respect to entertain that which Gods Ministers faithfully teach, even as it were immediately delivered by God himself: It Teaches people with what respect to entertain that which God's Ministers faithfully teach, even as it were immediately Delivered by God himself:
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Neither is it possible men should profit by hearing, till this perswasion be graffed in them.
Neither is it possible men should profit by hearing, till this persuasion be graffed in them.
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This was that which made Saint Pauls ministery among the Thessalonians, to be, not onely in word, but in power:
This was that which made Saint Paul's Ministry among the Thessalonians, to be, not only in word, but in power:
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they did receive it, not as the word of man, but as it was indeed, the word of God, 1 Thess. 2. When the doctrine is believed to be the Lords,
they did receive it, not as the word of man, but as it was indeed, the word of God, 1 Thess 2. When the Doctrine is believed to be the lords,
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then it confirmeth faith, and buildeth up in saving knowledge.
then it confirmeth faith, and builds up in Saving knowledge.
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When threatnings are received as his, they strike an awe into the conscience, and awaken unto repentance.
When threatenings Are received as his, they strike an awe into the conscience, and awaken unto Repentance.
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When the comforts are taken as his, then they are balm to the navil, and marrow to the bones.
When the comforts Are taken as his, then they Are balm to the Naval, and marrow to the bones.
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David made account Nathans words were Gods, and therefore they humbled his soul; and again, his afterwards did comfort him.David made account Nathans words were God's, and Therefore they humbled his soul; and again, his afterwards did Comfort him.
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When this is urged, it may be some will say, (as Corah and his companions, Numb. 16. to Moses and Aaron) You take too much upon you: When this is urged, it may be Some will say, (as Corah and his Sodales, Numb. 16. to Moses and Aaron) You take too much upon you:
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What do you make your selves? Must your words be taken as Gods own words; and your sayings;
What do you make your selves? Must your words be taken as God's own words; and your sayings;
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as the Oracles of the most High? Who can endure that you should be so presumptuous?
as the Oracles of the most High? Who can endure that you should be so presumptuous?
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But it is answered, It is no arrogancy, or presumption, to speak as the Spirit of God doth in the Scripture.
But it is answered, It is no arrogance, or presumption, to speak as the Spirit of God does in the Scripture.
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David, and Hezekiah, and Eli, and others, have taken the words of the Prophets as Gods own words.David, and Hezekiah, and Eli, and Others, have taken the words of the prophets as God's own words.
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Why, but then they will say, Must every word that is delivered in a Pulpit, be taken as Gods words? No:
Why, but then they will say, Must every word that is Delivered in a Pulpit, be taken as God's words? No:
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but that which is faithfully delivered, by vertue of their Office, is to be received as Gods own Word.
but that which is faithfully Delivered, by virtue of their Office, is to be received as God's own Word.
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And this is our comfort, in the midst of the worlds contempt, that he that despiseth us, despiseth him that sent us; that is, God himself.
And this is our Comfort, in the midst of the world's contempt, that he that despises us, despises him that sent us; that is, God himself.
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And this shall be the condemnation of the scorners of the Word, that their disdain hath made war against Heaven:
And this shall be the condemnation of the Scorner's of the Word, that their disdain hath made war against Heaven:
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Your murmurings are not against us, but against the Lord, Exod. 16. Contemnis praeconem, sed hunc judicem; Your murmurings Are not against us, but against the Lord, Exod 16. Contemnis praeconem, sed hunc Judicem;
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thou contemnest not onely the Preacher, but thy Judge.
thou contemnest not only the Preacher, but thy Judge.
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She called the name of the Lord that spake to her, NONLATINALPHABET, Thou God seest me. Her Naming is, that God did see her affliction,She called the name of the Lord that spoke to her,, Thou God See me. Her Naming is, that God did see her affliction,
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and would look upon her in mercy: for God is said to see the affliction of men:
and would look upon her in mercy: for God is said to see the affliction of men:
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Exod. 3. I have seen, I have seen the affliction of my people. Exod 3. I have seen, I have seen the affliction of my people.
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And David prayeth to God to look upon his affliction, Psal. 25. that is, not barely to eye it, but to case it. And David Prayeth to God to look upon his affliction, Psalm 25. that is, not barely to eye it, but to case it.
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In oculis Dei est pietas & indulgentia, (saith Saint Ambrose; ) in the eyes of the Lord are mercy and compassion. In oculis Dei est pietas & Indulgence, (Says Faint Ambrose;) in the eyes of the Lord Are mercy and compassion.
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This seeing here, is no more then the Angel had said before to her, vers. 11. The Lord hath heard thine affliction.
This seeing Here, is no more then the Angel had said before to her, vers. 11. The Lord hath herd thine affliction.
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What a ground of consolation it is unto a man or woman, when they are afflicted either inwardly or outwardly;
What a ground of consolation it is unto a man or woman, when they Are afflicted either inwardly or outwardly;
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to finde God look upon them, and to speak comfort unto them, no tongue is able to express.
to find God look upon them, and to speak Comfort unto them, no tongue is able to express.
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The substance of what should now be observed, was spoken upon the eleventh verse; and therefore I dismiss it, and conclude with this:
The substance of what should now be observed, was spoken upon the eleventh verse; and Therefore I dismiss it, and conclude with this:
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This name of God, God seeth, as it is a ground of consolation in affliction, so it ought to be the ground of our cautelous and circumspect walking in our whole conversation.
This name of God, God sees, as it is a ground of consolation in affliction, so it ought to be the ground of our cautelous and circumspect walking in our Whole Conversation.
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It was that which kept Joseph in awe, when he was sollicited by his lascivious mistress:
It was that which kept Joseph in awe, when he was solicited by his lascivious mistress:
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How can I do this great wickedness, and sin against God! It kept David in awe: How can I do this great wickedness, and since against God! It kept David in awe:
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I have set the Lord always before mine eyes, Psal. 16.8. and Psal. 119.168. I have kept thy precepts and thy testimonies: I have Set the Lord always before mine eyes, Psalm 16.8. and Psalm 119.168. I have kept thy Precepts and thy testimonies:
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for all my ways are in thy sight. for all my ways Are in thy sighed.
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And by this would Elihu deter men from wicked practices, Job 34. Gods eyes are upon the ways of man, and he eyeth every step he taketh.
And by this would Elihu deter men from wicked practices, Job 34. God's eyes Are upon the ways of man, and he eyeth every step he Takes.
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And I wish this might be ever in our minde, in all places, and at all times, NONLATINALPHABET, God seeth me. He is in all places,
And I wish this might be ever in our mind, in all places, and At all times,, God sees me. He is in all places,
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and (like a well-drawn picture) eyeth me in every part of the room. 'Tis Nazianzen 's comparison.
and (like a well-drawn picture) eyeth me in every part of the room. It's Nazianzen is comparison.
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Seneca gave advice, Sic facias quaecunque feceris, tanquam spectet Cato, aut Scipio, aut Lucius aliquis: Senecca gave Advice, Sic facias quaecunque feceris, tanquam spectet Cato, Or Scipio, Or Lucius aliquis:
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So do whatsoever thou dost, as if Cato, or Scipio, or some grave Lucius looked upon thee.
So do whatsoever thou dost, as if Cato, or Scipio, or Some grave Lucius looked upon thee.
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And much more force should there be in Gods presence; who looks upon us, not onely when we are fasting, but feasting;
And much more force should there be in God's presence; who looks upon us, not only when we Are fasting, but feasting;
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not onely when we are praying, but playing; not onely in the fields, but in the house;
not only when we Are praying, but playing; not only in the fields, but in the house;
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and not onely in the parlour, but in the bed-chamber; yea, in the closet.
and not only in the parlour, but in the bedchamber; yea, in the closet.
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Are not they Atheistical, that are conceited that God sees them not? And little better are they, that, being perswaded God seeth them,
are not they Atheistical, that Are conceited that God sees them not? And little better Are they, that, being persuaded God sees them,
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yet dare, by their ill courses, provoke the eyes of his glory.
yet Dare, by their ill courses, provoke the eyes of his glory.
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They that would be afraid of a grave person, yea of an ordinary man, yea of a childe;
They that would be afraid of a grave person, yea of an ordinary man, yea of a child;
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yet are not afraid of the presence of God.
yet Are not afraid of the presence of God.
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I say again, Were this consideration still in us, NONLATINALPHABET, God seeth me; what temptation could prevail against us!
I say again, Were this consideration still in us,, God sees me; what temptation could prevail against us!
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It is said of a Reverend and religious man, that he had this written before his eyes in his study,
It is said of a Reverend and religious man, that he had this written before his eyes in his study,
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and I make it my close;
and I make it my close;
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Sin not thou: though never so secret, God seeth thee, and the Angels stand by thee; since not thou: though never so secret, God sees thee, and the Angels stand by thee;
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the devil is ready to accuse thee, thine own conscience to give evidence against thee, and hell fire to torment thee. Preached, Ian. 19. 1641.the Devil is ready to accuse thee, thine own conscience to give evidence against thee, and hell fire to torment thee. Preached, Jan 19. 1641.
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THE EIGHTEENTH SERMON. GEN. 16.13. Thou Lord seest me. For she said, Have I also here looked after him that seeth me?
THE EIGHTEENTH SERMON. GEN. 16.13. Thou Lord See me. For she said, Have I also Here looked After him that sees me?
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THe last part of the Chapter setteth out unto us the gratitude and obedience of Hagar: her gratitude, in the 13 and 14 verses, in giving a name to God,
THe last part of the Chapter sets out unto us the gratitude and Obedience of Hagar: her gratitude, in the 13 and 14 Verses, in giving a name to God,
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and a name to the Well. For the former, I opened the name given to God.
and a name to the Well. For the former, I opened the name given to God.
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I will not stand upon the Common place of Thankfulness: But, because S. Chrysostome and others do observe, NONLATINALPHABET:
I will not stand upon the Common place of Thankfulness: But, Because S. Chrysostom and Others do observe,:
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that is, the modest gratitude of this same handmaid, for Gods great favour shewed unto her;
that is, the modest gratitude of this same handmaid, for God's great favour showed unto her;
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I will note two particulars here, upon which her gratitude is grounded.
I will note two particulars Here, upon which her gratitude is grounded.
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First, NONLATINALPHABET, Thou Lord seest me: As if she should have said, I was destitute, and forsaken; First,, Thou Lord See me: As if she should have said, I was destitute, and forsaken;
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there was no creature to yeeld me relief: but thou didst look upon me, and hadst mercy on me.
there was no creature to yield me relief: but thou didst look upon me, and Hadst mercy on me.
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When Flesh falleth off, God falleth in; when the World leaveth, God helpeth; when people are destitute of Earthly means, then oft come heavenly supplies. When Flesh falls off, God falls in; when the World Leaveth, God Helpeth; when people Are destitute of Earthly means, then oft come heavenly supplies.
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Joh was in an heavie case, (as himself layeth down) in the midst of his broyling and throbbing sores, Job 19. his brethren were far from him, his acquaintance were estranged from him, his kinsfolks failed him, and his familiar friends forgot him: John was in an heavy case, (as himself Layeth down) in the midst of his broiling and throbbing sores, Job 19. his brothers were Far from him, his acquaintance were estranged from him, his kinsfolks failed him, and his familiar Friends forgotten him:
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they that dwelt in his house, even his maids, did count him a stranger: he called his servant, and he gave him no answer:
they that dwelled in his house, even his maids, did count him a stranger: he called his servant, and he gave him no answer:
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his breath was strange to his wife, though he entreated her for the children of his own body:
his breath was strange to his wife, though he entreated her for the children of his own body:
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the young children despised him, all his wicked friends abhorred him, and they whom he loved were turned against him. the young children despised him, all his wicked Friends abhorred him, and they whom he loved were turned against him.
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Good man, what a lowe ebbe was he at! nor wife, nor friend, nor servant, to stick to him!
Good man, what a low ebb was he At! nor wife, nor friend, nor servant, to stick to him!
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and his children gone, that might have comforted him!
and his children gone, that might have comforted him!
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And yet, had not God been now his comfort, had not he looked upon him, what had become of him? But he saith, verse 25. I know that my Redeemer liveth:
And yet, had not God been now his Comfort, had not he looked upon him, what had become of him? But he Says, verse 25. I know that my Redeemer lives:
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Though outward comforts stinted, there was a spring of inward comfort. David saith, Psal. 27.10. When my father and mother forsake me, then the Lord will take me up.
Though outward comforts stinted, there was a spring of inward Comfort. David Says, Psalm 27.10. When my father and mother forsake me, then the Lord will take me up.
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And when he was in that great perplexity;
And when he was in that great perplexity;
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Ziglag was burnt, his wives were carried away, and his goods, and the people spake of stoning him; Ziklag was burned, his wives were carried away, and his goods, and the people spoke of stoning him;
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well may it be said, that he was distressed: Yet when the world so frowned, God favoured him;
well may it be said, that he was distressed: Yet when the world so frowned, God favoured him;
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for it is said, He encouraged himself in the Lord his God, 1 Sam. 30. We shall finde, that the widow and the fatherless are more especially intituled to Gods protection, in several places of the Scripture.
for it is said, He encouraged himself in the Lord his God, 1 Sam. 30. We shall find, that the widow and the fatherless Are more especially entitled to God's protection, in several places of the Scripture.
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The cause of a widow is doleful: the Hebrew calleth her NONLATINALPHABET, from NONLATINALPHABET, mutus, dumb: sic appellata, quòd viro mortuo, non valeat loqui & litigare:
The cause of a widow is doleful: the Hebrew calls her, from, Mutus, dumb: sic Appellata, quòd viro mortuo, non valeat loqui & litigare:
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so denominated, because she hath no heart to speak, having lost him that was her loving yoke-fellow.
so denominated, Because she hath no heart to speak, having lost him that was her loving yokefellow.
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The Greek calleth her NONLATINALPHABET, from NONLATINALPHABET, to rejoyce:
The Greek calls her, from, to rejoice:
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but sure 'tis NONLATINALPHABET, by a figure of contrariety, because she hath but small cause of rejoycing.
but sure it's, by a figure of contrariety, Because she hath but small cause of rejoicing.
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The Apostle calleth her NONLATINALPHABET, that is, solitary; or, as our translation rendreth it, desolate. Our Laws call her relictam, one left; The Apostle calls her, that is, solitary; or, as our Translation rendereth it, desolate. Our Laws call her relictam, one left;
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vidua, à viduo the old word; à viro divisa, as parted and divided from man, and exposed to injury. NONLATINALPHABET, saith the Greek Proverb;vidua, à viduo the old word; à viro divisa, as parted and divided from man, and exposed to injury., Says the Greek Proverb;
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When the oak falleth, every one will fetch wood. Now because she hath lost the vail of her eyes, God will be her protector;
When the oak falls, every one will fetch wood. Now Because she hath lost the Vail of her eyes, God will be her protector;
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and because she is destitute of the comfort of her mate, he will be an husband to her.
and Because she is destitute of the Comfort of her mate, he will be an husband to her.
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And so orphans and fatherless are in a sad condition: NONLATINALPHABET, (saith Hesychius ) is from NONLATINALPHABET, that is, dark, or clouded:
And so orphans and fatherless Are in a sad condition:, (Says Hesychius) is from, that is, dark, or clouded:
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as much as NONLATINALPHABET, and signifieth NONLATINALPHABET, one that is in darkness. And Photinus saith, that NONLATINALPHABET is NONLATINALPHABET: an orphane is such an one as hath no man to help him, no helper.
as much as, and signifies, one that is in darkness. And Photinus Says, that is: an orphan is such an one as hath no man to help him, no helper.
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I will not leave you comfortless, Joh. 14. In the Greek it is, NONLATINALPHABET, I will not leave you orphans: I will not leave you comfortless, John 14. In the Greek it is,, I will not leave you orphans:
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intimating the case of orphans to be uncomfortable;
intimating the case of orphans to be uncomfortable;
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and therefore it is, that God is more especially sollicitous for them, and rebuketh those, in an heavie manner, that wrong them:
and Therefore it is, that God is more especially solicitous for them, and Rebuketh those, in an heavy manner, that wrong them:
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they are left of the world, and therefore are found of God.
they Are left of the world, and Therefore Are found of God.
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The world was a back-friend to the poor man that lay at the pool of Bethesda eight and thirty yeers together,
The world was a backfriend to the poor man that lay At the pool of Bethesda eight and thirty Years together,
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and, all that time, could not finde a man to help him into the pool: hominem non habeo, saith he, Joh. 5. I have not found a man;
and, all that time, could not find a man to help him into the pool: hominem non habeo, Says he, John 5. I have not found a man;
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and therefore Deum habes, (saith one) thou hast a God to help thee: Christ instantly saith unto him;
and Therefore God habes, (Says one) thou hast a God to help thee: christ instantly Says unto him;
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Arise, take up thy bed, and walk. Our Lord telleth his disciples; ( Joh. 16. ) You shall leave me alone. Arise, take up thy Bed, and walk. Our Lord Telleth his Disciples; (John 16.) You shall leave me alone.
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Indeed it proved so, Matth. 26. All the disciples forsook him, and fled: Yet I am not alone, (saith he;) for the Father is with me.
Indeed it proved so, Matthew 26. All the Disciples forsook him, and fled: Yet I am not alone, (Says he;) for the Father is with me.
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Saint Paul saith, 2 Tim. 4.16. at his first answering, no man stood with him, but all men forsook him:
Saint Paul Says, 2 Tim. 4.16. At his First answering, no man stood with him, but all men forsook him:
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notwithstanding (saith he) the Lord stood with me, and strengthened me. When men forsake, God will help.notwithstanding (Says he) the Lord stood with me, and strengthened me. When men forsake, God will help.
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Indeed, he suffereth, sometimes, men to come to that pass, that they are utterly destitute, before he cometh to help;
Indeed, he suffers, sometime, men to come to that pass, that they Are utterly destitute, before he comes to help;
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both for the manifestation of his own goodness, and the increase of our thankfulness. And therefore for the Use of it:
both for the manifestation of his own Goodness, and the increase of our thankfulness. And Therefore for the Use of it:
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First, Let our care be, to keep in with God, and to endear our selves to his protection, by a godly conversation; First, Let our care be, to keep in with God, and to endear our selves to his protection, by a godly Conversation;
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for if we be in with him, in all our troubles and perplexities, when men shall fall off, as leaves in Autumn;
for if we be in with him, in all our Troubles and perplexities, when men shall fallen off, as leaves in Autumn;
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or be like the brakes in the Summer, that Job speaketh of; we may roul our selves upon God, who will make amends for the worlds defect:
or be like the brakes in the Summer, that Job speaks of; we may roll our selves upon God, who will make amends for the world's defect:
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But if we be not è servis, of his family, at least, of good correspondence with him, we shall be utterly lost;
But if we be not è servis, of his family, At least, of good correspondence with him, we shall be utterly lost;
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for our friends will turn adversaries, and they will be encouraged to do us mischief;
for our Friends will turn Adversaries, and they will be encouraged to do us mischief;
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as Davids enemies said, his God hath forsaken him, let us persecute him, and take him,
as Davids enemies said, his God hath forsaken him, let us persecute him, and take him,
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for there is none to deliver him: for there is none to deliver him:
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And they could reproach him and say, where is now thy God? I say again, let us keep in with God;
And they could reproach him and say, where is now thy God? I say again, let us keep in with God;
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and then if there be any water, it is in the Ocean; if there be any light, it is in the Sun;
and then if there be any water, it is in the Ocean; if there be any Light, it is in the Sun;
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if there be any comfort, it is in God.
if there be any Comfort, it is in God.
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Secondly, when we finde, upon the worlds deserting us, that God hath taken care of us; let us be truly thankful;
Secondly, when we find, upon the world's deserting us, that God hath taken care of us; let us be truly thankful;
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and the more thankfull, because he came in at a dead lift, as we say:
and the more thankful, Because he Come in At a dead lift, as we say:
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when David was sensible of Gods drawing him out of a pit, wherein he must necessarily, in the judgment of flesh and blood, have perished;
when David was sensible of God's drawing him out of a pit, wherein he must necessarily, in the judgement of Flesh and blood, have perished;
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there is a new song in his mouth, even of praise unto his God, Psal. 40.3.
there is a new song in his Mouth, even of praise unto his God, Psalm 40.3.
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And when the man at the pool was sensible, that in the want of mans help, God helped him;
And when the man At the pool was sensible, that in the want of men help, God helped him;
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the next news we here of him is, that he is in the temple.
the next news we Here of him is, that he is in the temple.
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Iohn 5. And what ingenuous person is there in the world, that hath not found his heart inflamed; John 5. And what ingenuous person is there in the world, that hath not found his heart inflamed;
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and an edg set upon his thankfulness; when he can say, as Hagar here;
and an edge Set upon his thankfulness; when he can say, as Hagar Here;
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thou God seest me the world afforded no help, but, thou my God doest help me.thou God See me the world afforded no help, but, thou my God dost help me.
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Another ground of her thankfulness here insinuated, is this;
another ground of her thankfulness Here insinuated, is this;
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that having heard all those comforts that the Angell had given her, in this her affliction;
that having herd all those comforts that the Angel had given her, in this her affliction;
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yet she looketh up higher then the Angell, even to God himself, and acknowledgeth him to be the fountain of all that consolation: yet she looks up higher then the Angel, even to God himself, and acknowledgeth him to be the fountain of all that consolation:
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It is a speciall part of thankfulness, in benefits received, to look through the meanes and instruments,
It is a special part of thankfulness, in benefits received, to look through the means and Instruments,
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and second causes, unto God, and ultimately to resolve all into him, that is Bonum omnis boni, the good of every good besides:
and second Causes, unto God, and ultimately to resolve all into him, that is Bonum omnis boni, the good of every good beside:
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Fons boni lucidus (saith Saint Austin, ) the cleer fountain of all good: Iacobs estate was much improved;Fons boni Lucidus (Says Faint Austin,) the clear fountain of all good: Iacobs estate was much improved;
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he looketh further then his own industry. Gen. 32.10. Lord (saith he) I am less then the least of thy mercies;
he looks further then his own industry. Gen. 32.10. Lord (Says he) I am less then the least of thy Mercies;
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for with my staffe came I over this Iordan, and now I have gotten two bands: for with my staff Come I over this Iordan, and now I have got two bans:
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And Gen. 33. For his children, he looketh further then the strength of his own body, vers. 5. These be the children which God hath gratiously given thy servant.
And Gen. 33. For his children, he looks further then the strength of his own body, vers. 5. These be the children which God hath graciously given thy servant.
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And so Ioseph, for his honour and great estate that he got in Egypt, he looks further then his own wit and understanding,
And so Ioseph, for his honour and great estate that he god in Egypt, he looks further then his own wit and understanding,
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and the favour of his Prince;
and the favour of his Prince;
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as appeareth by the name he giveth his younger Son Ephraim; God (saith he) hath caused me to be fruitfull in the land of mine affliction.
as appears by the name he gives his younger Son Ephraim; God (Says he) hath caused me to be fruitful in the land of mine affliction.
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Gen. 41. Deborah, though she saw what Iael had done against Sisera, yet she looketh higher, and praiseth the Lord for the avenging of Israel, Iudges 5. When David telleth Saul, how he slew the Lyon and the Bear; he doth not look upon his own courage, Gen. 41. Deborah, though she saw what Jael had done against Sisera, yet she looks higher, and Praiseth the Lord for the avenging of Israel, Judges 5. When David Telleth Saul, how he slew the lion and the Bear; he does not look upon his own courage,
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but he ascribeth it unto God. 1 Sam. 17. God delivered me out of the mouth of the Lyon,
but he ascribeth it unto God. 1 Sam. 17. God Delivered me out of the Mouth of the lion,
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and the paw of the Bear: and in other victories which he got, he doth not boast of his own prowess,and the paw of the Bear: and in other victories which he god, he does not boast of his own prowess,
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though he had the heart of a Lyon, and was a man both of valour and skil;
though he had the heart of a lion, and was a man both of valour and skill;
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but he thanked God for them, Psal. 144. Blessed be the Lord my strength, which teacheth my hands to war, and my fingers to fight:
but he thanked God for them, Psalm 144. Blessed be the Lord my strength, which Teaches my hands to war, and my fingers to fight:
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Hezekiah being freed from his dangerous sickness; which was mali moris, as they say, and most probably thought to be the plague;Hezekiah being freed from his dangerous sickness; which was mali moris, as they say, and most probably Thought to be the plague;
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though he had applyed the lump of figgs, which the Prophet had prescribed, yet he pitcheth not upon this, as the main cause;
though he had applied the lump of Figgs, which the Prophet had prescribed, yet he pitcheth not upon this, as the main cause;
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but celebrateth the power and goodness of God, as knowing him to be the Author of his recovery, Isaiah 38. The man that was cured in the beautiful gate of the Temple, by Peter and Iohn, looketh further then them;
but celebrateth the power and Goodness of God, as knowing him to be the Author of his recovery, Isaiah 38. The man that was cured in the beautiful gate of the Temple, by Peter and John, looks further then them;
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and therefore it is said, that he went into the temple walking, and leaping, and praising God.
and Therefore it is said, that he went into the temple walking, and leaping, and praising God.
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Acts 3. He looked further then the instrument, even to the prime efficient: Acts 3. He looked further then the Instrument, even to the prime efficient:
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we shall see Paul directing the Corinthians, for what benefit soever they had received by the ministery of him,
we shall see Paul directing the Corinthians, for what benefit soever they had received by the Ministry of him,
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or of Apollos, to look further then them, even unto God. 1 Cor. 2.5.
or of Apollos, to look further then them, even unto God. 1 Cor. 2.5.
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Who is Paul, or who is Apollos; but Ministers, by whom you have believed, even as the Lord gave to every man? I have planted, Apollos watered, but God gave the increase:
Who is Paul, or who is Apollos; but Ministers, by whom you have believed, even as the Lord gave to every man? I have planted, Apollos watered, but God gave the increase:
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and for those comforts which himself received, by what mediate hand soever he had them, whether Ananias, or any other;
and for those comforts which himself received, by what mediate hand soever he had them, whither Ananias, or any other;
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He looketh up as high as God, 2 Cor. 1. Blessed be God, even the father of our Lord Iesus Christ, the father of mercy,
He looks up as high as God, 2 Cor. 1. Blessed be God, even the father of our Lord Iesus christ, the father of mercy,
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and the God of all comfort, who comforteth us in all our tribulation: and the God of all Comfort, who comforts us in all our tribulation:
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even the wiser heathens, in their deliverances by Sea and Land, would look up as high as God, (whatsoever the instruments were;) Hence the temples of their Deities were so full of those NONLATINALPHABET, their offerings;
even the Wiser Heathens, in their Deliverances by Sea and Land, would look up as high as God, (whatsoever the Instruments were;) Hence the Temples of their Deities were so full of those, their offerings;
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and we reade of some of their Altars inscribed, Iovi liberatori, unto Iupiter their deliverer.
and we read of Some of their Altars inscribed, Jovian liberatori, unto Iupiter their deliverer.
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The Application of this point is, to stirr us up, to put this that I have said, in practice;
The Application of this point is, to stir us up, to put this that I have said, in practice;
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in those evils of punishment that befall us, we are not to rest in the secondary causes,
in those evils of punishment that befall us, we Are not to rest in the secondary Causes,
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but to mount higher, even to God;
but to mount higher, even to God;
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for there is none evill in the city, which the Lord doth not, Amos 3. Understand it de malis poenae, non Culpae;
for there is none evil in the City, which the Lord does not, Amos 3. Understand it de malis Poenae, non Culpae;
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of the evils of punishment, not of those of sin:
of the evils of punishment, not of those of since:
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David knew that God had a hand in Shimei's cursing him, the Lord hath bidden him curse, saith he;David knew that God had a hand in Shimei's cursing him, the Lord hath bidden him curse, Says he;
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2 Sam. 16. So Iob, in his losses, had an eye not so much to the Caldeans, and Sabeans, or to Satan himself, as unto God; 2 Sam. 16. So Job, in his losses, had an eye not so much to the Chaldaeans, and Sabeans, or to Satan himself, as unto God;
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non ad manum percutientem, sed ad manum permittentem (saith Saint Augustine; ) he looked not at the hand that smote him, but higher; non ad manum percutientem, sed ad manum permittentem (Says Faint Augustine;) he looked not At the hand that smote him, but higher;
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to the divine hand permitting it:
to the divine hand permitting it:
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The Lord hath given, and the Lord hath taken away, Iob. 1. Saint Paul doth instruct the Corinthians, that when they were judged, they were chastned of the Lord, 1 Cor. 11.32. and it is taxed as a great fault, when men turn not unto him that smiteth them, Isai. 9.13. The Lord hath given, and the Lord hath taken away, Job 1. Saint Paul does instruct the Corinthians, that when they were judged, they were chastened of the Lord, 1 Cor. 11.32. and it is taxed as a great fault, when men turn not unto him that smites them, Isaiah 9.13.
dt n1 vhz vvn, cc dt n1 vhz vvn av, zz crd n1 np1 vdz vvi dt np1, cst c-crq pns32 vbdr vvn, pns32 vbdr vvn pp-f dt n1, crd np1 crd. cc pn31 vbz vvn p-acp dt j n1, c-crq n2 vvb xx p-acp pno31 cst vvz pno32, np1 crd.
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So in blessings received, we should not stick in the meanes, but acknowledg God to be the Author, and prime efficient;
So in blessings received, we should not stick in the means, but acknowledge God to be the Author, and prime efficient;
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and that inferiour causes are but his instruments;
and that inferior Causes Are but his Instruments;
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for as in evils of punishment, if we do not rise in our thoughts as high as God,
for as in evils of punishment, if we do not rise in our thoughts as high as God,
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and make account they are from him, we shall never be patient under the rod, nor profit by it:
and make account they Are from him, we shall never be patient under the rod, nor profit by it:
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so in good things received, if we look no further then second causes, we shall never be truely thankful;
so in good things received, if we look no further then second Causes, we shall never be truly thankful;
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nay, we shall be unjust, by shifting the debt from the true creditor. And yet, how frequent a fault is this in the world!
nay, we shall be unjust, by shifting the debt from the true creditor. And yet, how frequent a fault is this in the world!
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In Victories, how apt are men to thank the strength and the power they brought into the field,
In Victories, how apt Are men to thank the strength and the power they brought into the field,
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and to forget him that is the Lord of hosts, and God of victory! Nay, Adrian, and Verus, of old;
and to forget him that is the Lord of hosts, and God of victory! Nay, Adrian, and Verus, of old;
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and Selimus, and Ferdinand, of later times, did erect monuments of Victory to their Horses.
and Selimus, and Ferdinand, of later times, did erect monuments of Victory to their Horses.
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So for honour and dignity, men thank their friends, or their money, or their own acts;
So for honour and dignity, men thank their Friends, or their money, or their own acts;
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not remembring that of the Psalmist, that promotion cometh neither from the east, nor from the west, nor from the south;
not remembering that of the Psalmist, that promotion comes neither from the east, nor from the west, nor from the south;
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but it is God that pulleth down one, and setteth up another. So for wealth;
but it is God that pulls down one, and sets up Another. So for wealth;
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men look no further then their own labour or industry, or else what hath been cast upon them by the donation of friends;
men look no further then their own labour or industry, or Else what hath been cast upon them by the donation of Friends;
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not remembring that of Solomon, The blessing of God is that which maketh rich. The returns at Sea are attributed to a strong ship,
not remembering that of Solomon, The blessing of God is that which makes rich. The returns At Sea Are attributed to a strong ship,
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and the Skill of the Pilot. The Fisher (as the Prophet speaketh) sacrificeth to his net and drag.
and the Skill of the Pilot. The Fisher (as the Prophet speaks) Sacrificeth to his net and drag.
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The Husbandman thanketh his dung-hill for his Crop, and neglecteth God that giveth the increase.
The Husbandman thanketh his dunghill for his Crop, and neglecteth God that gives the increase.
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Yea, some are so presumptuous, and so irreligious, as to thank themselves, and their own works, for their salvation:
Yea, Some Are so presumptuous, and so irreligious, as to thank themselves, and their own works, for their salvation:
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they will have, not onely a congruity, but a condignity in them; and say, that God is tied, upon terms of strict justice, to reward them:
they will have, not only a congruity, but a condignity in them; and say, that God is tied, upon terms of strict Justice, to reward them:
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never thinking of God, who worketh all their works for them, saith the Prophet; that worketh both the will and the deed, saith the Apostle.
never thinking of God, who works all their works for them, Says the Prophet; that works both the will and the deed, Says the Apostle.
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Some, in special comforts received, either by preaching, or otherwise, idolize the Ministers;
some, in special comforts received, either by preaching, or otherwise, idolise the Ministers;
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and are not thankful, as they ought, to God, who maketh them to profit, Isai. 48. and giveth the tongue of the learned to his servants, to minister a word in due season, to them that be weary, Isai. 50. Now what wrong is here done to God, that he must be robbed, to pay the instrument!
and Are not thankful, as they ought, to God, who makes them to profit, Isaiah 48. and gives the tongue of the learned to his Servants, to minister a word in due season, to them that be weary, Isaiah 50. Now what wrong is Here done to God, that he must be robbed, to pay the Instrument!
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How must this needs provoke him! He is not against some praise and thanks to be given to the instrument:
How must this needs provoke him! He is not against Some praise and thanks to be given to the Instrument:
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The sword of the Lord, and the sword of Gedeon: But when he observeth us to give more unto the means, then to the author;The sword of the Lord, and the sword of Gideon: But when he observeth us to give more unto the means, then to the author;
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then he is jealous, and is more justly offended, then Saul was with the womens song;
then he is jealous, and is more justly offended, then Saul was with the women's song;
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Saul hath slain his thousands, and David his ten thousands. Saul hath slave his thousands, and David his ten thousands.
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Let the keeper of the vineyard have his two hundred; but let Solomon have his thousand: Thank we our friends,
Let the keeper of the vineyard have his two hundred; but let Solomon have his thousand: Thank we our Friends,
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and think well of the means;
and think well of the means;
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but let God have the fat of the sacrifice, as without whose blessing no means could have been available for our comfort.
but let God have the fat of the sacrifice, as without whose blessing no means could have been available for our Comfort.
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If we do otherwise, as we are unjust and unthankful for the present; so we lay up a judgement for after time.
If we do otherwise, as we Are unjust and unthankful for the present; so we lay up a judgement for After time.
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It is reported of Timantes of Athens, who, reckoning up his Victories, coming to one, said, Hoe Fortunae meae debeo; This I owe unto my Fortune.
It is reported of Timantes of Athens, who, reckoning up his Victories, coming to one, said, Hoe Fortunae meae Debow; This I owe unto my Fortune.
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You must know, he meant, by Fortune, the Deity: but he never prospered after.
You must know, he meant, by Fortune, the Deity: but he never prospered After.
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When, in mercies received, we forget to acknowledge God the prime agent, and to be thankful;
When, in Mercies received, we forget to acknowledge God the prime agent, and to be thankful;
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it is the next way to make all means, for after-time, unsuccessful. Let us learn of Hagar here:
it is the next Way to make all means, for aftertime, unsuccessful. Let us Learn of Hagar Here:
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Thou Lord seest me: I have had great comfort from the Angel; but I know he was onely but thy mouth:Thou Lord See me: I have had great Comfort from the Angel; but I know he was only but thy Mouth:
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Thou art the fountain of all my consolation: It is thou, thou Lord alone, that seest and regardest me.
Thou art the fountain of all my consolation: It is thou, thou Lord alone, that See and regardest me.
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We come to the next clause;
We come to the next clause;
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Have I here also looked after him that seeth me? Of which there be almost as many interpretations,Have I Here also looked After him that sees me? Of which there be almost as many interpretations,
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as there be words in it.
as there be words in it.
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That a man is (as Nazianzen saith, in another case) in a garden where there is variety of curious flowers, he knoweth not which to pluck first.
That a man is (as Nazianzen Says, in Another case) in a garden where there is variety of curious flowers, he Knoweth not which to pluck First.
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Some make the meaning to be this:
some make the meaning to be this:
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Have I here also looked after him? That is, I have onely seen the back-parts of the Angel, and not his face.Have I Here also looked After him? That is, I have only seen the Back parts of the Angel, and not his face.
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Musculus thinketh, that she was so fearful and modest, that, all the while the Angel spake to her, she looked not upon him;Musculus Thinketh, that she was so fearful and modest, that, all the while the Angel spoke to her, she looked not upon him;
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onely, in his going away, she had a sight of his back-part.
only, in his going away, she had a sighed of his back-part.
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And from hence some would gather, that our knowledge, even of Angels, in this life, is imperfect:
And from hence Some would gather, that our knowledge, even of Angels, in this life, is imperfect:
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and if of them, much more of God, who said to Moses, Exod. 33. Thou shalt see my back-parts;
and if of them, much more of God, who said to Moses, Exod 33. Thou shalt see my Back parts;
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but my face canst thou not see, and live. The Apostle telleth us, 1 Cor. 13. We know but in part: but my face Canst thou not see, and live. The Apostle Telleth us, 1 Cor. 13. We know but in part:
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and, Chap. 12. We now see thorow a glass, darkly: hereafter, we shall fee more clearly;
and, Chap. 12. We now see thorough a glass, darkly: hereafter, we shall fee more clearly;
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we shall see him as he is, 1 Joh. 3. and yet, even then, Qualis est, non quantus est, (saith the Father;) his indulgence to us, rather then the essence of himself; we shall see him as he is, 1 John 3. and yet, even then, Qualis est, non quantus est, (Says the Father;) his indulgence to us, rather then the essence of himself;
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for that is too strong liquor for any created nature to contain: he is incomprehensible: our eyes are too weak, to gaze against such a Sun. Others expound it thus:
for that is too strong liquour for any created nature to contain: he is incomprehensible: our eyes Are too weak, to gaze against such a Sun. Others expound it thus:
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Have I also here looked after him that seeth me? that is, I have seen that Angel here, Have I also Here looked After him that sees me? that is, I have seen that Angel Here,
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after I have seen him in my masters house. And some would make this the Tutelar or Guardian Angel of Abrahams family;
After I have seen him in my Masters house. And Some would make this the Tutelar or Guardian Angel of Abrahams family;
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and that he was here employed to Hagar in the wilderness.
and that he was Here employed to Hagar in the Wilderness.
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Concerning Guardian Angels, whether they are so assigned, and deputed by God, to the protection of several Countries, Princes, Families, and Persons; we have formerly spoken.
Concerning Guardian Angels, whither they Are so assigned, and deputed by God, to the protection of several Countries, Princes, Families, and Persons; we have formerly spoken.
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And though it be the opinion generally of the Greek Fathers, and of many of the Latine,
And though it be the opinion generally of the Greek Father's, and of many of the Latin,
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and some of our later Protestant Divines, that there is a particular Angel to every one; (those places are urged, Matth. 18. Their Angels always stand before God:
and Some of our later Protestant Divines, that there is a particular Angel to every one; (those places Are urged, Matthew 18. Their Angels always stand before God:
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and Acts 12. it is his Angel: ) I have said, We need not be anxious about it: and Acts 12. it is his Angel:) I have said, We need not be anxious about it:
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for, not onely one Angel, but many, watch about those that fear God: Psal. 91. He giveth his Angels charge over them for, not only one Angel, but many, watch about those that Fear God: Psalm 91. He gives his Angels charge over them
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Thirdly, others say, that she challengeth her self, that she had no sooner taken knowledge of the Angel, till he was gone.
Thirdly, Others say, that she Challengeth her self, that she had not sooner taken knowledge of the Angel, till he was gone.
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Indeed, such is the dulness and inadvertency contracted upon men, that they take not knowledge of Gods dealing with them.
Indeed, such is the dullness and inadvertency contracted upon men, that they take not knowledge of God's dealing with them.
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Jacob, awaking out of sleep, saith, Surely the Lord is in this place, and I knew it not, Gen. 28. It is a good while, ere Samuel understandeth that it is God that speaketh to him; Jacob, awaking out of sleep, Says, Surely the Lord is in this place, and I knew it not, Gen. 28. It is a good while, ere Samuel understands that it is God that speaks to him;
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and therefore twice he runneth to Eli, to know his pleasure, thinking he had called him, 1 Sam. 31..
and Therefore twice he Runneth to Eli, to know his pleasure, thinking he had called him, 1 Sam. 31..
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It is long ere Gedeon is brought to a right understanding, both of the party speaking,
It is long ere Gideon is brought to a right understanding, both of the party speaking,
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and the things spoken unto him, Judg. 6. Elihu (in Job ) saith, God speaketh once, and twice,
and the things spoken unto him, Judges 6. Elihu (in Job) Says, God speaks once, and twice,
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and man perceiveth it not, Job 33.14. And Saint Augustine saith of himself, Deus in me loquebatur, & ego nesciebam: and man perceives it not, Job 33.14. And Saint Augustine Says of himself, Deus in me loquebatur, & ego nesciebam:
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the Lord spake in me, and I knew it not. Fourthly, some make this the sense:
the Lord spoke in me, and I knew it not. Fourthly, Some make this the sense:
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Have not I here also looked after him that seeth me? That is, Did he not see me first,Have not I Here also looked After him that sees me? That is, Did he not see me First,
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before I saw him ▪ It was so indeed;
before I saw him ▪ It was so indeed;
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and so it is with us all, that God seeth us, and seeketh us, and looketh after us,
and so it is with us all, that God sees us, and seeks us, and looks After us,
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before we look after him, yea look up to him, or think of him; we are so happie, oftentimes, invenire, to finde him:
before we look After him, yea look up to him, or think of him; we Are so happy, oftentimes, invenire, to find him:
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But this we could not do, if he did not praevenire, prevent us with his grace and favour:
But this we could not do, if he did not praevenire, prevent us with his grace and favour:
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He is fain to offer himself to be found, and put desires into us of seeking him,
He is fain to offer himself to be found, and put Desires into us of seeking him,
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or else we should never finde nor seek him.
or Else we should never find nor seek him.
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We cannot suspirare, unless he first inspirare: we cannot pant after him, nor aspire toward him, unless he first inspire us.
We cannot suspirare, unless he First inspirare: we cannot pant After him, nor aspire towards him, unless he First inspire us.
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In that advancement of Gods love to man, that Bernard maketh, Quòd tantus, tantùm, tantillos, tales, gratis; In that advancement of God's love to man, that Bernard makes, Quòd Tantus, tantùm, Tantillos, tales, gratis;
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that the Omnipotent should take care of a creature so mean and impotent, and of him onely,
that the Omnipotent should take care of a creature so mean and impotent, and of him only,
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and of him in such a state of sin, and opposition to him; and all this freely:
and of him in such a state of since, and opposition to him; and all this freely:
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yet the highest is, prior dilexit; that God loved him first; as Saint John saith, not that we loved him, but that he loved us first. And I would to God it were our onely fault, that when we do not begin:
yet the highest is, prior dilexit; that God loved him First; as Saint John Says, not that we loved him, but that he loved us First. And I would to God it were our only fault, that when we do not begin:
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but such is our weakness, yea our wickedness, that God offereth himself to be found, and putteth good motions into us, we do not look after him;
but such is our weakness, yea our wickedness, that God Offereth himself to be found, and putteth good motions into us, we do not look After him;
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those motions do but make a thorow-fare of our souls; nay, they are like sparks, they flie and die;
those motions do but make a thoroughfare of our Souls; nay, they Are like sparks, they fly and die;
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we do not cherish and foment them, and pursue them;
we do not cherish and foment them, and pursue them;
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and therefore still continue strangers unto God, and have none acquaintance with him, as we ought.
and Therefore still continue Strangers unto God, and have none acquaintance with him, as we ought.
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Fifthly, some think the emphasis of this speech to lie in the word here; NONLATINALPHABET, Did I ever look to finde God so neer me,
Fifthly, Some think the emphasis of this speech to lie in the word Here;, Did I ever look to find God so near me,
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now in this desolate place, where all comfort failed me? Had it been in my Mistress house, upon which Gods Sun doth ever shine, it had not been so much:
now in this desolate place, where all Comfort failed me? Had it been in my Mistress house, upon which God's Sun does ever shine, it had not been so much:
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but here, in the wilderness, that God should look upon me, and speak unto me; and, passing by my former errours, should comfort me; this is extraordinary! Certainly, but Here, in the Wilderness, that God should look upon me, and speak unto me; and, passing by my former errors, should Comfort me; this is extraordinary! Certainly,
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Gods mercies are much advanced, according as they are circumstantiated; as when there is but a weak beginning of them;God's Mercies Are much advanced, according as they Are circumstantiated; as when there is but a weak beginning of them;
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as the captive maid is the first wheel in Naamans cure: when a great comfort is effected by weak means;
as the captive maid is the First wheel in Naamans cure: when a great Comfort is effected by weak means;
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as Hezekiahs recovery is wrought by a bunch of figs: or when the means are made glorious;
as Hezekiah's recovery is wrought by a bunch of figs: or when the means Are made glorious;
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as when a great person helpeth a poor man in his misery: or when the mercy cometh in a time unexpected;
as when a great person Helpeth a poor man in his misery: or when the mercy comes in a time unexpected;
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as the message of the Angel to Saint Paul, when all hopes of escaping were past:
as the message of the Angel to Saint Paul, when all hope's of escaping were past:
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or when a man is not so well disposed, to receive the mercy: Saint Paul was then converted, when he was in his full sins, against the Church:
or when a man is not so well disposed, to receive the mercy: Saint Paul was then converted, when he was in his full Sins, against the Church:
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And Hagar, when she was out in rebellion: Some have met with a mercy, when they have come from lewd company:
And Hagar, when she was out in rebellion: some have met with a mercy, when they have come from lewd company:
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Again, the place addeth much unto it;
Again, the place adds much unto it;
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as when Iacob hath the promise renewed unto him, and the vision of the ladder in his Iourney,
as when Iacob hath the promise renewed unto him, and the vision of the ladder in his Journey,
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and when he lay in the open field: And Saint Iohn, that had his Revelation, in the place of his banishment;
and when he lay in the open field: And Saint John, that had his Revelation, in the place of his banishment;
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and certainly, that man that will work his heart, to be so truly thankfull as it ought;
and Certainly, that man that will work his heart, to be so truly thankful as it ought;
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he must admit the consideration of circumstances, and recollect himself, when, and where, and how, and by what meanes God afforded him, this and that favour;
he must admit the consideration of Circumstances, and recollect himself, when, and where, and how, and by what means God afforded him, this and that favour;
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for, to take favours in the lumpe, and gross: and to consider them only in the bulk;
for, to take favours in the lump, and gross: and to Consider them only in the bulk;
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will not so warm the heart, and melt it into gratitude, as the laying of them open, in all their adjuncts.
will not so warm the heart, and melt it into gratitude, as the laying of them open, in all their adjuncts.
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Lastly, divers do interpret it thus; I yet see, that is; I live though I have seen God:
Lastly, diverse do interpret it thus; I yet see, that is; I live though I have seen God:
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because it was thought, no man could see God and live;
Because it was Thought, no man could see God and live;
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I have seen God face to face, and my life is preserved, saith Jacob, in way of rejoycing, Gen. 32. Nay they were conceited, that if they had but seen an Angell, they should dye.
I have seen God face to face, and my life is preserved, Says Jacob, in Way of rejoicing, Gen. 32. Nay they were conceited, that if they had but seen an Angel, they should die.
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As we see in Gideon, Iudg. 6.22. perceiving it to be the Angell of the Lord;
As we see in gideon, Judges 6.22. perceiving it to be the Angel of the Lord;
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he said, alas O Lord God; for I have seen an Angell of the Lord, face to face:
he said, alas Oh Lord God; for I have seen an Angel of the Lord, face to face:
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But the Lord said unto him, peace be unto thee, fear not, thou shalt not dye:
But the Lord said unto him, peace be unto thee, Fear not, thou shalt not die:
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Manoah said to his wife, we shall surely dye, because we have seen God, Iudg. 13. And the souldiers, upon the apparition of the Angell, did shake for fear, and became as dead men, Mat. 28.4. Manoah said to his wife, we shall surely die, Because we have seen God, Judges 13. And the Soldiers, upon the apparition of the Angel, did shake for Fear, and became as dead men, Mathew 28.4.
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And this may let us see, how gratiously God dealeth with us, that he teacheth us by men, like unto our selves;
And this may let us see, how graciously God deals with us, that he Teaches us by men, like unto our selves;
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for the sight of God, speaking in mount Sinai was so terrible, that they say to Moses, Exod. 20. Speak thou unto us, and we will hear;
for the sighed of God, speaking in mount Sinai was so terrible, that they say to Moses, Exod 20. Speak thou unto us, and we will hear;
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but let not God speak with us, lest we die: but let not God speak with us, lest we die:
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Nay, God doth not think fit, to deal with us by Angels, in the Ministry of his word;
Nay, God does not think fit, to deal with us by Angels, in the Ministry of his word;
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NONLATINALPHABET, saith Saint Chrysostom: the dispensation of his word and Gospel, is not inintrusted unto Angels;
, Says Saint Chrysostom: the Dispensation of his word and Gospel, is not inintrusted unto Angels;
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and why? First, they could not, being of so sublime a nature, have that compassion of us, that men may have, that are NONLATINALPHABET subject unto the like to the same passions, with us:
and why? First, they could not, being of so sublime a nature, have that compassion of us, that men may have, that Are Subject unto the like to the same passion, with us:
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Secondly, they are too glorious, and we should not endure them so well, being our selves cloathed with flesh:
Secondly, they Are too glorious, and we should not endure them so well, being our selves clothed with Flesh:
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Elihu saith to Iob. 33. Behold I am according to thy wish in Gods stead, I also am formed out of the clay, my terrours shall not make thee affraid: Elihu Says to Job 33. Behold I am according to thy wish in God's stead, I also am formed out of the clay, my terrors shall not make thee afraid:
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God could either by himself, or by an Angell, have instructed the Eunuch, but he sendeth Philip unto him:
God could either by himself, or by an Angel, have instructed the Eunuch, but he sends Philip unto him:
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and so Ananias to Paul, and Peter to Cornelius; and Paul to Lydia: It is his will we should submit unto the ministery of men.
and so Ananias to Paul, and Peter to Cornelius; and Paul to Lydia: It is his will we should submit unto the Ministry of men.
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And certainly, though our curious mindes may stand to Gods immediate speaking, or the ministery of Angels;
And Certainly, though our curious minds may stand to God's immediate speaking, or the Ministry of Angels;
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yet, as we should not be able to endure it, so not to profit by it:
yet, as we should not be able to endure it, so not to profit by it:
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for, that speech of Abraham to the rich man, who would have one sent from the dead to his brethren, will serve us in this case:
for, that speech of Abraham to the rich man, who would have one sent from the dead to his brothers, will serve us in this case:
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If they will not hear Moses and the Prophets, they will not hear an Angel. If they will not hear Moses and the prophets, they will not hear an Angel.
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I come to the next verse, wherein her thankfulness doth appear, in giving a name to the Well, where the Angel had met with her:
I come to the next verse, wherein her thankfulness does appear, in giving a name to the Well, where the Angel had met with her:
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for it is probable, that she gave the name, and that afterwards others took it up,
for it is probable, that she gave the name, and that afterwards Others took it up,
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and commonly called it by that name.
and commonly called it by that name.
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Now in that she gave a name to the place, we may see The care of grateful mindes, to use all lawful means to keep Gods mercies in remembrance.
Now in that she gave a name to the place, we may see The care of grateful minds, to use all lawful means to keep God's Mercies in remembrance.
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I told you before, how this woman was advised to lay up the memory of the blessing in the name of her son, Ishmael: and so Isaac 's name was to that purpose, that they might never forget what a cause of joy he was to Abraham. So Joseph calleth his eldest son Manasseh, because God had made him forget his affliction;
I told you before, how this woman was advised to lay up the memory of the blessing in the name of her son, Ishmael: and so Isaac is name was to that purpose, that they might never forget what a cause of joy he was to Abraham. So Joseph calls his eldest son Manasses, Because God had made him forget his affliction;
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and his younger, Ephraim, because God had made him fruitful in the land of his affliction.
and his younger, Ephraim, Because God had made him fruitful in the land of his affliction.
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And so Moses calleth his son Gershom; that is, a stranger there: and his other son Eleazer, in that God had helped him.
And so Moses calls his son Gershom; that is, a stranger there: and his other son Eleazar, in that God had helped him.
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They have also, for this reason, given names to places:
They have also, for this reason, given names to places:
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as Abraham calleth the place where Isaac was spared, and another sacrifice provided, NONLATINALPHABET, God will provide, Gen. 22. Jacob changeth the name of NONLATINALPHABET into NONLATINALPHABET;
as Abraham calls the place where Isaac was spared, and Another sacrifice provided,, God will provide, Gen. 22. Jacob changes the name of into;
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of Luz into Bethel; that is, the house of God, Gen. 28. that he might ever remember how graciously and comfortably God had revealed himself unto him in that place.
of Luz into Bethel; that is, the house of God, Gen. 28. that he might ever Remember how graciously and comfortably God had revealed himself unto him in that place.
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Jehoshaphat, and the people, called the place where they met to praise God, after their great deliverance, the valley of Berachah, 2 Chron. 20. that is, the valley of blessing. Thus they have given names to times; Jehoshaphat, and the people, called the place where they met to praise God, After their great deliverance, the valley of Berachah, 2 Chronicles 20. that is, the valley of blessing. Thus they have given names to times;
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as Mordecai, and Gods people, to keep in remembrance that deliverance of theirs from Hamans plot, called them the days of Purius, of NONLATINALPHABET, or, of lots, Esth. 9. So they have kept Anniversaries;
as Mordecai, and God's people, to keep in remembrance that deliverance of theirs from Hamans plot, called them the days of Purius, of, or, of lots, Esth. 9. So they have kept Anniversaries;
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as we see in the feasts of the Passeover, and Pentecost, and the Tabernacles, and the feast of Dedication, spoken of, Joh. 10. which our Lord himself did keep.
as we see in the feasts of the Passover, and Pentecost, and the Tabernacles, and the feast of Dedication, spoken of, John 10. which our Lord himself did keep.
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Oblivion is the worst sort of Ingratitude:
Oblivion is the worst sort of Ingratitude:
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and to cast such benefits behinde our backs, or set them in some blinde corner, argueth a slighting of them,
and to cast such benefits behind our backs, or Set them in Some blind corner, argue a slighting of them,
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and no purpose to be thankful for them. Our Memory, though it be a natural mother to courtesies done by us;
and no purpose to be thankful for them. Our Memory, though it be a natural mother to courtesies done by us;
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yet it is a stepmother to benefits received; and therefore good men (here) used the more care to refresh it. For the Use of it:
yet it is a stepmother to benefits received; and Therefore good men (Here) used the more care to refresh it. For the Use of it:
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Let it be our care also, to keep in minde Gods favours, that we may not onely serve God with a flash of joy, and blaze of thanks; Let it be our care also, to keep in mind God's favours, that we may not only serve God with a flash of joy, and blaze of thanks;
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but may keep a continual fire within us;
but may keep a continual fire within us;
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yea, set apart some times purposely, for the recalling of Gods mercies, that we may stir up our selves to the greater measure of thankfulness.
yea, Set apart Some times purposely, for the recalling of God's Mercies, that we may stir up our selves to the greater measure of thankfulness.
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Let us often meditate how free and full Gods favours are: he giveth, because he loveth;
Let us often meditate how free and full God's favours Are: he gives, Because he loves;
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and he giveth fully, because he loveth. Let us think also, what need we have of his mercies;
and he gives Fully, Because he loves. Let us think also, what need we have of his Mercies;
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and what a maim it would be, to want even the least of those we seem to undervalue.
and what a maim it would be, to want even the least of those we seem to undervalue.
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And let us think also, how importunate we are for his benefits; and therefore a shame to forget them.
And let us think also, how importunate we Are for his benefits; and Therefore a shame to forget them.
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Lastly, how we dispose our selves to receive future mercy, by being thankful for former:
Lastly, how we dispose our selves to receive future mercy, by being thankful for former:
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and, on the other side, how we stop the current to our selves, by our ingratitude.
and, on the other side, how we stop the current to our selves, by our ingratitude.
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Again, she gave this name to the Well, not onely for her self, to quicken her own memory;
Again, she gave this name to the Well, not only for her self, to quicken her own memory;
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but in regard of posterity, (saith Ferus; ) ut inde admonerentur divinae misericordiae; that they might be thereby minded of the divine mercy:
but in regard of posterity, (Says Ferus;) ut inde admonerentur Divinae Mercy; that they might be thereby minded of the divine mercy:
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that they might know, that God did there behold his servant in affliction;
that they might know, that God did there behold his servant in affliction;
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and that they might expect the like mercy that she had found, that gave the name to the Well, out of her experience of Gods mercy to her.
and that they might expect the like mercy that she had found, that gave the name to the Well, out of her experience of God's mercy to her.
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The favours of God to some, ought to be encouragement to others. David, speaking of that which he had found, upon his resolution to confess his sin, The favours of God to Some, ought to be encouragement to Others. David, speaking of that which he had found, upon his resolution to confess his since,
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even the remission of it, he addeth, Psal. 32. and for this shall every one that is godly pray unto thee, in a time when thou mayest be found.
even the remission of it, he adds, Psalm 32. and for this shall every one that is godly pray unto thee, in a time when thou Mayest be found.
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Saint Paul (Rom. 4.) speaking of the faith of Abraham, that it was accounted to him for righteousness;
Saint Paul (Rom. 4.) speaking of the faith of Abraham, that it was accounted to him for righteousness;
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withal addeth, It was not written for him alone, but for us also, to whom our faith also shall be imputed for righteousness.
withal adds, It was not written for him alone, but for us also, to whom our faith also shall be imputed for righteousness.
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Saint James giveth hopes of a good issue to our afflictions, by the example of Job, James 5. You have heard of the patience of Job,
Saint James gives hope's of a good issue to our afflictions, by the Exampl of Job, James 5. You have herd of the patience of Job,
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and have seen the end of the Lord: As who should say, Expect the like.and have seen the end of the Lord: As who should say, Expect the like.
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And, verse 17. when he will encourage to the expectation of a good return of fervent prayer, he voucheth the example of Elias, how God, upon his prayer, shut and opened heaven.
And, verse 17. when he will encourage to the expectation of a good return of fervent prayer, he voucheth the Exampl of Elias, how God, upon his prayer, shut and opened heaven.
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It is said of the woman that was a sinner in the city, when she knew that Christ sate at meat in the Pharisees house, she came, Luke 7. yea, thought thus:
It is said of the woman that was a sinner in the City, when she knew that christ sat At meat in the Pharisees house, she Come, Lycia 7. yea, Thought thus:
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If he offered so much grace to those that be his enemies, he will not reject me, that come in the humility of my soul.
If he offered so much grace to those that be his enemies, he will not reject me, that come in the humility of my soul.
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And it is Saint Bernards Meditation:
And it is Saint Bernards Meditation:
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Non renuisti confitentem latronem, non lachrymantem meretricem, non supplicantem Cananaeam, non deprehensam in adulterio, non negantem discipulum, non persecutorem discipulorum: Non renuisti confitentem latronem, non lachrymantem Meretricem, non supplicantem Cananaeam, non deprehensam in Adultery, non negantem Disciple, non persecutorem Discipulorum:
fw-fr fw-la fw-la fw-la, fw-fr fw-la fw-la, fw-la fw-la fw-la, fw-fr n1 p-acp fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la:
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in odore horum unguentorum currimus post te: in odore horum unguentorum Currimus post te:
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Thou, O Lord, rejectedst not the thief confessing, the penitent harlot, the importunate Canaanite, the reformed adultress, the denying disciple, the very persecutors of thy disciples:
Thou, Oh Lord, rejectedst not the thief confessing, the penitent harlot, the importunate Canaanite, the reformed Adulteress, the denying disciple, the very persecutors of thy Disciples:
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and in the perfume of these odours, Lord, we follow thee; hereby drawn, we run after thee. For the Use of this:
and in the perfume of these odours, Lord, we follow thee; hereby drawn, we run After thee. For the Use of this:
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We are to be warned of the judgements that God hath inflicted upon others.
We Are to be warned of the Judgments that God hath inflicted upon Others.
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For this end, our Lord biddeth us Remember Lots wife: and Paul telleth, how God punished the old Israelites: and Jude telleth of the sin and punishment of the Angels, of the old world, of Sodome; and faith, NONLATINALPHABET, they lie out as a sea-mark:
For this end, our Lord bids us remember Lots wife: and Paul Telleth, how God punished the old Israelites: and U^de Telleth of the since and punishment of the Angels, of the old world, of Sodom; and faith,, they lie out as a seamark:
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yea, God saith, Zeph. 3. that he cut off the nations, and made their towers waste, and their streets desolate;
yea, God Says, Zephaniah 3. that he Cut off the Nations, and made their towers waste, and their streets desolate;
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intending, that his people should fear, and receive instruction; that they should hear, and learn, as it is said in Deuteronomy. In sanguine tuo caeteri discent disciplinam, (said a Proconsul unto one he punished;) In the characters of thy blood; others shall read instruction.
intending, that his people should Fear, and receive instruction; that they should hear, and Learn, as it is said in Deuteronomy. In sanguine tuo Caeteri dissent Disciplinam, (said a Proconsul unto one he punished;) In the characters of thy blood; Others shall read instruction.
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An so, on the other side, we should be encouraged and comforted by the instances of Gods mercies:
an so, on the other side, we should be encouraged and comforted by the instances of God's Mercies:
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for, Whatsoever was written aforetime, was written for our learning, (saith the Scripture) that we might have hope.
for, Whatsoever was written aforetime, was written for our learning, (Says the Scripture) that we might have hope.
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And whatsoever God hath mercifully done for others, he hath done it to encourage others to the expectation of the like:
And whatsoever God hath mercifully done for Others, he hath done it to encourage Others to the expectation of the like:
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for his arm is not shortened, but that he can do as much as ever: and he is as good as ever:
for his arm is not shortened, but that he can do as much as ever: and he is as good as ever:
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and if we finde not what others have found, we may thank our selves for it; and so we may indeed.
and if we find not what Others have found, we may thank our selves for it; and so we may indeed.
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We would finde the same favour that David did:
We would find the same favour that David did:
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Why do we not? Because, though we have sinned with David, we have not repented with David. We would finde the same favour that Peter did:
Why do we not? Because, though we have sinned with David, we have not repented with David. We would find the same favour that Peter did:
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Why do we not? Because we do not weep, as Peter did. We would finde a return of our prayers, as Elias did:
Why do we not? Because we do not weep, as Peter did. We would find a return of our Prayers, as Elias did:
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Why do we not? Because we do not pray fervently, as he did. We would have an happie issue out of our afflictions:
Why do we not? Because we do not pray fervently, as he did. We would have an happy issue out of our afflictions:
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Why have we not? Because we are not humbled under the hand of God, as his children have been.
Why have we not? Because we Are not humbled under the hand of God, as his children have been.
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If we had been so, we should have found such honey in that lion, that we should have had occasion to say, It was good for us to have been in trouble.
If we had been so, we should have found such honey in that Lion, that we should have had occasion to say, It was good for us to have been in trouble.
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Let us carry our selves as Gods people have done;
Let us carry our selves as God's people have done;
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and let us confidently expect, that the mercy he hath shewed to others, he will shew to us:
and let us confidently expect, that the mercy he hath showed to Others, he will show to us:
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and so we shall be able to tell others what God hath done for our souls;
and so we shall be able to tell Others what God hath done for our Souls;
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that so they may cast themselves also upon the goodness of the same God, and finde help in time of need. Preached, Ian. 26. 1641.
that so they may cast themselves also upon the Goodness of the same God, and find help in time of need. Preached, Jan 26. 1641.
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THE NINETEENTH SERMON. GEN. 16.14, 15, 16. Beer-lahai-roi. It is between Cadesh and Bered. Vers. 15. And Hagar bare Abraham a son, &c.
THE NINETEENTH SERMON. GEN. 16.14, 15, 16. Beer-lahai-roi. It is between Kadesh and Bered. Vers. 15. And Hagar bore Abraham a son, etc.
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FOr the name given to the Well, it is called, The well of him that liveth, and seeth me. First, of him that liveth.
FOr the name given to the Well, it is called, The well of him that lives, and sees me. First, of him that lives.
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Often, in both Testaments, is God called The living God. Often, in both Testaments, is God called The living God.
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Here, and again, Deut. 5. Who is there, of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire,
Here, and again, Deuteronomy 5. Who is there, of all Flesh, that hath herd the voice of the living God speaking out of the midst of the fire,
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and lived? Josh. 3. Hereby shall you know that the living God is among you. and lived? Josh. 3. Hereby shall you know that the living God is among you.
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So, 2. Sam. 17. David saith, that Goliath defied the armies of the living God. So, 2 Kings 19.4. the King of Assyria sent Rabshakeh to reproach the living God.
So, 2. Sam. 17. David Says, that Goliath defied the armies of the living God. So, 2 Kings 19.4. the King of Assyria sent Rabshakeh to reproach the living God.
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So, Psal. 42. My flesh crieth out for the living God. Darius calleth Daniel the servant of the living God, Dan. 6.20. and, verse 26. he calleth God the living God. So, Matth. 16.16. Peter saith, Thou art the Son of the living God.
So, Psalm 42. My Flesh cries out for the living God. Darius calls daniel the servant of the living God, Dan. 6.20. and, verse 26. he calls God the living God. So, Matthew 16.16. Peter Says, Thou art the Son of the living God.
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I adjure thee by the living God, saith the high-Priest to Christ, Matth. 26.63. So, 2 Cor. 3.3. Saint Paul mentioneth the Spirit of the living God: I adjure thee by the living God, Says the high-Priest to christ, Matthew 26.63. So, 2 Cor. 3.3. Saint Paul mentioneth the Spirit of the living God:
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and, 1 Tim. 3. he calleth it the Church of the living God. Heb. 9.14. To serve the living God.
and, 1 Tim. 3. he calls it the Church of the living God. Hebrew 9.14. To serve the living God.
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And, Revel. 7. the Angel had the seal of the living God.
And, Revel. 7. the Angel had the seal of the living God.
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We shall finde in the Scripture, that Gods oath is, by his life. As I live, saith the Lord, Numb. 14.28. Isai. 49.18. As I live, saith the Lord.
We shall find in the Scripture, that God's oath is, by his life. As I live, Says the Lord, Numb. 14.28. Isaiah 49.18. As I live, Says the Lord.
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And, Jerem. 22.24, As I live, saith the Lord, though Coniah were as the signet of my right hand. Ezek. 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked.
And, Jeremiah 22.24, As I live, Says the Lord, though Coniah were as the signet of my right hand. Ezekiel 33.11. As I live, Says the Lord, I have no pleasure in the death of the wicked.
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And as we finde not that he hath sworn by any thing but his life and holiness; so others have made it their oath.
And as we find not that he hath sworn by any thing but his life and holiness; so Others have made it their oath.
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As the Lord God of Israel liveth, saith David to Abigail, 1 Sam. 25.34. So Ittai to David, 2 Sam. 15.21.As the Lord God of Israel lives, Says David to Abigail, 1 Sam. 25.34. So Ittai to David, 2 Sam. 15.21.
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As the Lord liveth. So Elijah to Ahab, 1 Kings 17. As the Lord God of Israel liveth, before whom I stand. As the Lord lives. So Elijah to Ahab, 1 Kings 17. As the Lord God of Israel lives, before whom I stand.
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And so Elisha to Elijah, 2 Kings 2.2. Many other places might be brought; but we shall make mention of them in the Application. The Heathens had this understanding;
And so Elisha to Elijah, 2 Kings 2.2. Many other places might be brought; but we shall make mention of them in the Application. The heathens had this understanding;
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and therefore they called their Jupiter NONLATINALPHABET, from living.
and Therefore they called their Jupiter, from living.
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And most truely and properly is God said to be the living God; for he hath life in himself, and of himself.
And most truly and properly is God said to be the living God; for he hath life in himself, and of himself.
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Joh. 5. The Father hath life in himself: no creature hath it in or of it self. John 5. The Father hath life in himself: no creature hath it in or of it self.
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(26) sermon (DIV1)
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He saith to Moses, Exod. 3.14. I am that I am; that is, of himself: NONLATINALPHABET, Rev. 1. I that am: nay, NONLATINALPHABET ero, is the Hebrew word;
He Says to Moses, Exod 3.14. I am that I am; that is, of himself:, Rev. 1. I that am: nay, Ero, is the Hebrew word;
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(26) sermon (DIV1)
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I will be: which no creature can challenge. Deut. 5. (the place before cited) he is called NONLATINALPHABET; I will be: which no creature can challenge. Deuteronomy 5. (the place before cited) he is called;
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(26) sermon (DIV1)
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that is, the God of life, yea of lives: not onely the living God, but the God of life. It is a rule that Suarez giveth;
that is, the God of life, yea of lives: not only the living God, but the God of life. It is a Rule that Suarez gives;
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(26) sermon (DIV1)
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Genitivi pro adjectivis in Scriptura positi, exaggerationem significant; that genitives in holy Writ put for adjectives, do augment the signification: Genitivi Pro adjectivis in Scripture Position, exaggerationem significant; that genitives in holy Writ put for adjectives, do augment the signification:
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(26) sermon (DIV1)
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as, a man of blood, and a man of violence, and the man of sin, and a man of strength, and a man of wisdom. So that,
as, a man of blood, and a man of violence, and the man of since, and a man of strength, and a man of Wisdom. So that,
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(26) sermon (DIV1)
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then, by this phrase, the God of life, we may gather, That life is eminent in God;
then, by this phrase, the God of life, we may gather, That life is eminent in God;
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(26) sermon (DIV1)
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and not onely so, but essentially and originally in God: and therefore he is called, not onely the living God, but life it self:
and not only so, but essentially and originally in God: and Therefore he is called, not only the living God, but life it self:
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(26) sermon (DIV1)
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Joh. 14. I am the Way, the Truth, and the Life: 1 Joh. 5.20. This is the true God, and eternal life: John 14. I am the Way, the Truth, and the Life: 1 John 5.20. This is the true God, and Eternal life:
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(26) sermon (DIV1)
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not onely life, but life eternal; as the Angel sware by him that liveth for ever, Revel. 10. In all other things, their Life, and They, are two:
not only life, but life Eternal; as the Angel sware by him that lives for ever, Revel. 10. In all other things, their Life, and They, Are two:
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(26) sermon (DIV1)
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but God is his own life; and because he is his own life, he is eternal:
but God is his own life; and Because he is his own life, he is Eternal:
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(26) sermon (DIV1)
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for, as Aquinas well reasons against the Gentiles, A separation is a division of one thing from another:
for, as Aquinas well Reasons against the Gentiles, A separation is a division of one thing from Another:
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(26) sermon (DIV1)
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Nothing can be separated from it self:
Nothing can be separated from it self:
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(26) sermon (DIV1)
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Therefore, God must needs live eternally, because he cannot be separated from himself. 2. He justly deserveth the name of the living God, because he giveth life to every living thing:
Therefore, God must needs live eternally, Because he cannot be separated from himself. 2. He justly deserveth the name of the living God, Because he gives life to every living thing:
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(26) sermon (DIV1)
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whatsoever liveth, lives by participation from him:
whatsoever lives, lives by participation from him:
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(26) sermon (DIV1)
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therefore he is called Fons vitae, The fountain of life, Psal. 36. and, Psal 42. David calleth him the God of his life.
Therefore he is called Fons vitae, The fountain of life, Psalm 36. and, Psalm 42. David calls him the God of his life.
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(26) sermon (DIV1)
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He giveth to all life and breath, Acts 17. and, verse 28. In him we live, and move, and have our being. He gives to all life and breath, Acts 17. and, verse 28. In him we live, and move, and have our being.
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(26) sermon (DIV1)
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Now for the Use of this:
Now for the Use of this:
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First, in that he is the living God, it serveth to difference him from all the idols of the world. First, in that he is the living God, it serves to difference him from all the Idols of the world.
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(26) sermon (DIV1)
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The Scripture sheweth it, by opposing this stile of God to idols:
The Scripture shows it, by opposing this style of God to Idols:
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(26) sermon (DIV1)
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Jerem. 10. having spoken of the stock, that doctrine of lyes, he saith, But the Lord is the true God; Jeremiah 10. having spoken of the stock, that Doctrine of lies, he Says, But the Lord is the true God;
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(26) sermon (DIV1)
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he is the living and the everlasting King. And so, Acts 14.14. We preach, that you should turn from those vanities to the living God.
he is the living and the everlasting King. And so, Acts 14.14. We preach, that you should turn from those vanities to the living God.
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(26) sermon (DIV1)
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Idols, and the living God, are opposed: so, 1 Thess. 1. You turned from idols, to serve the living God. Idols, and the living God, Are opposed: so, 1 Thess 1. You turned from Idols, to serve the living God.
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He is the true God, idols are lyes; NONLATINALPHABET, as they are called; as NONLATINALPHABET; that is, non dii, no gods; nay, from NONLATINALPHABET nothing;
He is the true God, Idols Are lies;, as they Are called; as; that is, non Gods, no God's; nay, from nothing;
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(26) sermon (DIV1)
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according to that of the Apostle, An idol is nothing, 1 Cor. 8.4. or if any thing, yet, at best, onely a dead thing;
according to that of the Apostle, an idol is nothing, 1 Cor. 8.4. or if any thing, yet, At best, only a dead thing;
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(26) sermon (DIV1)
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and therefore cannot be the true God, which is living. Dumb idols the Apostle calleth them, 1 Cor. 12.2.
and Therefore cannot be the true God, which is living. Dumb Idols the Apostle calls them, 1 Cor. 12.2.
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(26) sermon (DIV1)
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Nay, David describeth them more fully, Psal. 115.4, 5, 6. They are the works of mens hands:
Nay, David Describeth them more Fully, Psalm 115.4, 5, 6. They Are the works of men's hands:
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(26) sermon (DIV1)
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they have mouthes and speak not, eyes and see not, ears and hear not, noses and smell not, hands but handle not, feet but walk not.
they have mouths and speak not, eyes and see not, ears and hear not, noses and smell not, hands but handle not, feet but walk not.
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(26) sermon (DIV1)
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They that make them are like unto them, and so is every one that putteth his trust in them. They that make them Are like unto them, and so is every one that putteth his trust in them.
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(26) sermon (DIV1)
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Much good (therefore) do it the Pagans with their idols;
Much good (Therefore) do it the Pagans with their Idols;
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(26) sermon (DIV1)
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and the Papists, who are worse then Pagans, with their images, because they have more light:
and the Papists, who Are Worse then Pagans, with their Images, Because they have more Light:
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(26) sermon (DIV1)
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They would have people believe (belike,) that they are living ones;
They would have people believe (belike,) that they Are living ones;
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(26) sermon (DIV1)
874
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for sometimes, (they say) they look with a cheerfull countenance, and sometimes they turn away in dislike;
for sometime, (they say) they look with a cheerful countenance, and sometime they turn away in dislike;
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(26) sermon (DIV1)
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they turn their eyes, they weep, they move their hands, they nod their heads; but these are gulleries, to fool children withall; wise men know these impostures:
they turn their eyes, they weep, they move their hands, they nod their Heads; but these Are Gulleries, to fool children withal; wise men know these Impostors:
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(26) sermon (DIV1)
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God give them better minds, then to make the Scripture a mute judg, and images lay-mens books:
God give them better minds, then to make the Scripture a mute judge, and Images Laymen's books:
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(26) sermon (DIV1)
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God turn their hearts from these vanities; let us serve him that is the living God, in Spirit and truth;
God turn their hearts from these vanities; let us serve him that is the living God, in Spirit and truth;
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(26) sermon (DIV1)
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and ever acknowledg him, to be the only true God; God blessed for ever.
and ever acknowledge him, to be the only true God; God blessed for ever.
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(26) sermon (DIV1)
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A second Use is, that we prize life, as the Rachel, the most beautiful of all Gods blessings;
A second Use is, that we prize life, as the Rachel, the most beautiful of all God's blessings;
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(26) sermon (DIV1)
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and certainly life must needs be excellent, when God is stiled the living God. Secondly, life maketh the first division of things;
and Certainly life must needs be excellent, when God is styled the living God. Secondly, life makes the First division of things;
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(26) sermon (DIV1)
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there is nothing before life, but being; and being maketh no distinction of things; for that can be nothing, that hath no being;
there is nothing before life, but being; and being makes no distinction of things; for that can be nothing, that hath no being;
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(26) sermon (DIV1)
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and therefore those creatures that have life, we esteem before those that have it not; how noble soever otherwise:
and Therefore those creatures that have life, we esteem before those that have it not; how noble soever otherwise:
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(26) sermon (DIV1)
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a living dog, is better then a dead lyon: a living dog, is better then a dead Lion:
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(26) sermon (DIV1)
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(saith Solomon, Eccles 9.4.) And the poorest worm that crawleth, is more glorious in this respect,
(Says Solomon, Eccles 9.4.) And the Poorest worm that crawl, is more glorious in this respect,
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(26) sermon (DIV1)
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then the frame of Heaven and Earth; in that it liveth, and the other doth not.
then the frame of Heaven and Earth; in that it lives, and the other does not.
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(26) sermon (DIV1)
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And again, Thirdly, the greatest happiness that men shall ever attain unto, the happiness of Heaven, is set out by life.
And again, Thirdly, the greatest happiness that men shall ever attain unto, the happiness of Heaven, is Set out by life.
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(26) sermon (DIV1)
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O let us then prize this blessing, and let us not be foolishly prodigall of it;
O let us then prize this blessing, and let us not be foolishly prodigal of it;
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(26) sermon (DIV1)
877
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like some, who by their contention and quarrelsomness, and being forward to every duell, hazard it;
like Some, who by their contention and quarrelsomness, and being forward to every duel, hazard it;
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(26) sermon (DIV1)
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nor like others, that dig their own graves, by intemperance, and so dye in tempere non suo, before their time, scarce live out half their days:
nor like Others, that dig their own graves, by intemperance, and so die in tempere non Sue, before their time, scarce live out half their days:
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(26) sermon (DIV1)
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Such as refuse meat or drink, or physick, for the preservation of life; shew a flat undervaluing, if not a contempt of that great Iewell;
Such as refuse meat or drink, or physic, for the preservation of life; show a flat undervaluing, if not a contempt of that great Jewel;
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(26) sermon (DIV1)
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and as we are to prize it for the worth of it;
and as we Are to prize it for the worth of it;
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(26) sermon (DIV1)
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so we are to be truly thankfull to the Doner, for it, and that is the living God.
so we Are to be truly thankful to the Doner, for it, and that is the living God.
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(26) sermon (DIV1)
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Some men think they are beholding to their food, and to their good stomack, and able concoction: Alas;
some men think they Are beholding to their food, and to their good stomach, and able concoction: Alas;
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(26) sermon (DIV1)
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who giveth food? Of whom doest thou beg thy daily bread. 2. When thou hast meate, who giveth thee an Appetite? how many have meat before them,
who gives food? Of whom dost thou beg thy daily bred. 2. When thou hast meat, who gives thee an Appetite? how many have meat before them,
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(26) sermon (DIV1)
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and yet they loath the sight of it: 3. When a man hath eaten with an Appetite, who give thit power to nourish? there be those that have a NONLATINALPHABET, Caninus Appetitus, a stomack like a dog;
and yet they loath the sighed of it: 3. When a man hath eaten with an Appetite, who give Thit power to nourish? there be those that have a, Caninus Appetitus, a stomach like a dog;
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(26) sermon (DIV1)
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and yet there is an NONLATINALPHABET, i.e. a defect of nourishment;
and yet there is an, i.e. a defect of nourishment;
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it is most true that our Saviour saith, man liveth not by bread only, but by every word that commeth out of the mouth of God:
it is most true that our Saviour Says, man lives not by bred only, but by every word that comes out of the Mouth of God:
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(26) sermon (DIV1)
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that is, the word of Gods blessing: we owe our life then, and the support of it, unto God;
that is, the word of God's blessing: we owe our life then, and the support of it, unto God;
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(26) sermon (DIV1)
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who if he did not supply oyle, our Lamps would quickly go out.
who if he did not supply oil, our Lamps would quickly go out.
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(26) sermon (DIV1)
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And if we must be thankful for life barely, then much more for health, which is the perfection of life:
And if we must be thankful for life barely, then much more for health, which is the perfection of life:
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(26) sermon (DIV1)
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for non est vivere, sed valere vita; not to be, but to be well, is to live, to live in health:
for non est vivere, sed Valere vita; not to be, but to be well, is to live, to live in health:
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It is true, we must be thankfull, even for Penury and want.
It is true, we must be thankful, even for Penury and want.
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Thou shalt not delay to offer thy first fruits, and thy liquors, Exod. 22. The word is NONLATINALPHABET thy teares:Thou shalt not Delay to offer thy First fruits, and thy Liquors, Exod 22. The word is thy tears:
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(26) sermon (DIV1)
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and Cajetan observeth, that it signifieth sterillity; God will be thanked in a barren year, as well as in a plentiful:
and Cajetan observeth, that it signifies sterility; God will be thanked in a barren year, as well as in a plentiful:
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(26) sermon (DIV1)
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So God must be thanked for sickness also: Iob blessed God for an Abstulit, as well as a Dedit; for his taking away,
So God must be thanked for sickness also: Job blessed God for an Abstulit, as well as a Dedit; for his taking away,
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as well as for his giving, Iob. 1.21.
as well as for his giving, Job 1.21.
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(26) sermon (DIV1)
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But when God is pleased, to give us not only life, but a latitude of health,
But when God is pleased, to give us not only life, but a latitude of health,
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(26) sermon (DIV1)
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how much are we bound unto him! What light is to an house, that health is to a man;
how much Are we bound unto him! What Light is to an house, that health is to a man;
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(26) sermon (DIV1)
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what comfort hath a man in an house (though never so well furnished) if he have not light? And what comfort in a mans greatest possession,
what Comfort hath a man in an house (though never so well furnished) if he have not Light? And what Comfort in a men greatest possession,
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(26) sermon (DIV1)
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if he have not health? Let us then (I say) be thankfull, to the living God for it;
if he have not health? Let us then (I say) be thankful, to the living God for it;
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(26) sermon (DIV1)
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and let us be affraid to turn the edge of so great a blessing, against God himself,
and let us be afraid to turn the edge of so great a blessing, against God himself,
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(26) sermon (DIV1)
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and wrong him with his own gift;
and wrong him with his own gift;
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(26) sermon (DIV1)
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as they do, that spend their health in lust, in excess, in gaming, and other vain and sinful courses:
as they do, that spend their health in lust, in excess, in gaming, and other vain and sinful courses:
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(26) sermon (DIV1)
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do we live through the bounty of this living God;
do we live through the bounty of this living God;
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(26) sermon (DIV1)
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and shall we live to his dishonour? can we not subsist one moment, without his supporting hand? and dare we mispend this talent? non hos quaesitum munus in usus, this was not bestowed to such ends:
and shall we live to his dishonour? can we not subsist one moment, without his supporting hand? and Dare we misspend this talon? non hos quaesitum munus in usus, this was not bestowed to such ends:
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(26) sermon (DIV1)
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God giveth Israel corn, and wine, and oyle, and they offer them to Baal: and so he giveth us life,
God gives Israel corn, and wine, and oil, and they offer them to Baal: and so he gives us life,
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(26) sermon (DIV1)
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and health, and do we sacrifice it to sin? but as he threatneth to take those things from them;
and health, and do we sacrifice it to since? but as he threatens to take those things from them;
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(26) sermon (DIV1)
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so it is just to take away our life, that we thus mis-employ, and grieve him withall.
so it is just to take away our life, that we thus misemploy, and grieve him withal.
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(26) sermon (DIV1)
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A Third Use is, that we should trust in God: The Apostle maketh this one argument, for our confidence in him; A Third Use is, that we should trust in God: The Apostle makes this one argument, for our confidence in him;
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(26) sermon (DIV1)
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because he is the living God, 1 Tim. 6. He is the fountain of living waters;
Because he is the living God, 1 Tim. 6. He is the fountain of living waters;
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(26) sermon (DIV1)
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other things on which we are not to rely, are but broken Cysterns, Ierem. 2.13. either dead things, or insufficient;
other things on which we Are not to rely, Are but broken Cisterns, Jeremiah 2.13. either dead things, or insufficient;
j-jn n2 p-acp r-crq pns12 vbr xx pc-acp vvi, vbr p-acp j-vvn n2, np1 crd. av-d j n2, cc j;
(26) sermon (DIV1)
878
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wealth is many a mans tower; and he saith to the wedg of gold, thou art my confidence;
wealth is many a men tower; and he Says to the wedge of gold, thou art my confidence;
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(26) sermon (DIV1)
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and what is wealth but a dead thing? neither can it make a man live:
and what is wealth but a dead thing? neither can it make a man live:
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(26) sermon (DIV1)
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for mans life consisteth not, in the abundance of things which he possesseth, Luk. 22. Honour is but a dead thing,
for men life Consisteth not, in the abundance of things which he Possesses, Luk. 22. Honour is but a dead thing,
p-acp ng1 n1 vvz xx, p-acp dt n1 pp-f n2 r-crq pns31 vvz, np1 crd n1 vbz p-acp dt j n1,
(26) sermon (DIV1)
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4896
but in potestate honorantis, only in the power of him that yields the honour; it is oftentimes the cause of mischief, to him that hath it;
but in potestate honorantis, only in the power of him that yields the honour; it is oftentimes the cause of mischief, to him that hath it;
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(26) sermon (DIV1)
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and therefore justly called gloriosum periculum, a gilded danger: and pleasures are but dead things, and they kill too:
and Therefore justly called Gloriosum periculum, a gilded danger: and pleasures Are but dead things, and they kill too:
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(26) sermon (DIV1)
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they that glut themselves with them, are dead while they are alive, 1 Tim. 5. Besides there is no hold of them; they that glut themselves with them, Are dead while they Are alive, 1 Tim. 5. Beside there is no hold of them;
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(26) sermon (DIV1)
878
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like the freshest flowers, they fade the soonest: these things then are not to be trusted in, nor yet other things;
like the Freshest flowers, they fade the soonest: these things then Are not to be trusted in, nor yet other things;
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(26) sermon (DIV1)
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which though they have life, are insufficient.
which though they have life, Are insufficient.
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(26) sermon (DIV1)
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Some men put trust in horses, (saith the Psalmist, 20.7.) but we will remember the Name of the Lord; some men put trust in Horses, (Says the Psalmist, 20.7.) but we will Remember the Name of the Lord;
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(26) sermon (DIV1)
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for an horse is but a vainthing, to save a man, Psal. 33. and there at the 16. Vers. He supposeth a confidence that some men put in an army of men. for an horse is but a vainthing, to save a man, Psalm 33. and there At the 16. Vers. He Supposeth a confidence that Some men put in an army of men.
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(26) sermon (DIV1)
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So did Sisera, so did Benhadad, so did Senacherib; so did Sigismund of latter time: but he saith there, a King is not saved by the multitude of an Hoast:
So did Sisera, so did Benhadad, so did Sennacherib; so did Sigismund of latter time: but he Says there, a King is not saved by the multitude of an Host:
av vdd np1, av vdd np1, av vdd np1; av vdd np1 pp-f d n1: cc-acp pns31 vvz a-acp, dt n1 vbz xx vvn p-acp dt n1 pp-f dt n1:
(26) sermon (DIV1)
878
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4904
Some men trust in the favour of Princes; and think themselves made, if they be but respected by them;
some men trust in the favour of Princes; and think themselves made, if they be but respected by them;
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(26) sermon (DIV1)
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4905
but what saith the Psalmist, Psal. 146. Trust not in Princes, nor in any childe of man,
but what Says the Psalmist, Psalm 146. Trust not in Princes, nor in any child of man,
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(26) sermon (DIV1)
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for there is no help in them; their breath goeth forth, they return to their earth, and then all their thoughts perish: for there is no help in them; their breath Goes forth, they return to their earth, and then all their thoughts perish:
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(26) sermon (DIV1)
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all dependances from them, and hopes in them, are quashed, and buried in the same dust with them, Isai. 2.10. Cease from man whose breath is in his nostrils: 2 Chron. 16.12. Asa sought to the Physitians: and Ierem. 17.5. Cursed be the man that trusteth in man, and maketh flesh his Arme, whose heart departeth from the Lord;
all dependences from them, and hope's in them, Are quashed, and buried in the same dust with them, Isaiah 2.10. Cease from man whose breath is in his nostrils: 2 Chronicles 16.12. Asa sought to the Physicians: and Jeremiah 17.5. Cursed be the man that Trusteth in man, and makes Flesh his Arm, whose heart departeth from the Lord;
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(26) sermon (DIV1)
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happy therefore (saith he) is he that hath the God of Iacob for his helper,
happy Therefore (Says he) is he that hath the God of Iacob for his helper,
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(26) sermon (DIV1)
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and whose hope is in the Lord his God: and whose hope is in the Lord his God:
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(26) sermon (DIV1)
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4910
This God liveth for ever and ever, and cannot only bless in this life, but give eternal life:
This God lives for ever and ever, and cannot only bless in this life, but give Eternal life:
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(26) sermon (DIV1)
878
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4911
he loveth not only to bring his children to happiness, but because he liveth for ever, to make them everlastingly happy.
he loves not only to bring his children to happiness, but Because he lives for ever, to make them everlastingly happy.
pns31 vvz xx av-j pc-acp vvi po31 n2 p-acp n1, cc-acp c-acp pns31 vvz p-acp av, pc-acp vvi pno32 av-j j.
(26) sermon (DIV1)
878
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4912
Lastly, Let the knowledg of this, that God is the living God, keep us from sin:
Lastly, Let the knowledge of this, that God is the living God, keep us from since:
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(26) sermon (DIV1)
879
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4913
for because he liveth, he is sensible of those affronts be offered him; and because he liveth eternally, he will punish eternally;
for Because he lives, he is sensible of those affronts be offered him; and Because he lives eternally, he will Punish eternally;
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(26) sermon (DIV1)
879
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4914
it is called the wrath of God, who liveth for ever and ever, Rev. 15. Whatsoever Origen thought,
it is called the wrath of God, who lives for ever and ever, Rev. 15. Whatsoever Origen Thought,
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(26) sermon (DIV1)
879
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4915
or the Misericordes Doctores, (as Saint Austin calleth them) the charitable doctors, of the determination of the damneds punishment;
or the Mercy Doctors, (as Saint Austin calls them) the charitable Doctors, of the determination of the damneds punishment;
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(26) sermon (DIV1)
879
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4916
as long as God shall live, they shall be tormented: his breath shall still blow that fire and brimstone:
as long as God shall live, they shall be tormented: his breath shall still blow that fire and brimstone:
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(26) sermon (DIV1)
879
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4917
and therefore know, as the Apostle saith, Heb. 10. It is a fearfull thing to fall into the hands of the living God:
and Therefore know, as the Apostle Says, Hebrew 10. It is a fearful thing to fallen into the hands of the living God:
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(26) sermon (DIV1)
879
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4918
the idols of the heathen, they could be bold withall; chain them, and scourge then, but they were dead things:
the Idols of the heathen, they could be bold withal; chain them, and scourge then, but they were dead things:
dt n2 pp-f dt j-jn, pns32 vmd vbi j av; vvb pno32, cc vvi av, cc-acp pns32 vbdr j n2:
(26) sermon (DIV1)
879
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4919
the true God is the living God; he lives to plague obstinate sinners here: and he liveth to plague them for ever and ever. The second thing is;
the true God is the living God; he lives to plague obstinate Sinners Here: and he lives to plague them for ever and ever. The second thing is;
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(26) sermon (DIV1)
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4920
Of him that seeth me, God living and seeing: You know we spake of this upon the former vers. Of him that sees me, God living and seeing: You know we spoke of this upon the former vers.
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(26) sermon (DIV1)
880
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4921
yet give me leave to give one blow more, for the driving home of this nayl, and not without just cause:
yet give me leave to give one blow more, for the driving home of this nail, and not without just cause:
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(26) sermon (DIV1)
880
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4922
for though people will not stick in words to acknowledg a general providence of God, and that his eye is upon all, and every man;
for though people will not stick in words to acknowledge a general providence of God, and that his eye is upon all, and every man;
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(26) sermon (DIV1)
880
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4923
yet by their practice it doth plainly appear, that they have so much of this bitter root of Atheisme in them, that they do not think that he doth eye them so particularly,
yet by their practice it does plainly appear, that they have so much of this bitter root of Atheism in them, that they do not think that he does eye them so particularly,
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(26) sermon (DIV1)
880
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4924
or doth set himself to observe their proceedings: for certainly if they did, they would not be so desperate in their courses:
or does Set himself to observe their proceedings: for Certainly if they did, they would not be so desperate in their courses:
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(26) sermon (DIV1)
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4925
that which they dare not do in the eye of the judg, nay of a common man, nay of a childe;
that which they Dare not do in the eye of the judge, nay of a Common man, nay of a child;
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(26) sermon (DIV1)
880
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4926
durst they do, if they were perswaded that Gods eye did behold them? O let this then be written in our hearts,
durst they do, if they were persuaded that God's eye did behold them? O let this then be written in our hearts,
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(26) sermon (DIV1)
880
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and ever fresh in the remembrance of every one of us;
and ever fresh in the remembrance of every one of us;
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(26) sermon (DIV1)
880
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4928
God seeth all, & universos ut singulos; and so all, that not any particular one escapeth his knowledg:
God sees all, & universos ut singulos; and so all, that not any particular one escapeth his knowledge:
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(26) sermon (DIV1)
880
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4929
NONLATINALPHABET, He seeth me wheresoever I am, whatsoever I am doing;
, He sees me wheresoever I am, whatsoever I am doing;
, pns31 vvz pno11 c-crq pns11 vbm, r-crq pns11 vbm vdg;
(26) sermon (DIV1)
880
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4930
he seeth mine Actions, he observeth every word of my tongue, yea every thought of mine heart; yea, NONLATINALPHABET that is, long before;
he sees mine Actions, he observeth every word of my tongue, yea every Thought of mine heart; yea, that is, long before;
pns31 vvz po11 n2, pns31 vvz d n1 pp-f po11 n1, uh d n1 pp-f po11 n1; uh, cst vbz, av-j a-acp;
(26) sermon (DIV1)
880
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4931
or as one translation, a far off: NONLATINALPHABET; Heb. 4. all things are naked, and dissected, Anatomized to his presence:
or as one Translation, a Far off:; Hebrew 4. all things Are naked, and dissected, Anatomized to his presence:
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(26) sermon (DIV1)
880
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Cave, dominus Te videt, was an inscription in a certain place. Take heed what thou doest, the Lord seeth thee;Cave, dominus Te videt, was an inscription in a certain place. Take heed what thou dost, the Lord sees thee;
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(26) sermon (DIV1)
880
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and if it were written in every of our rooms, it were not amiss:
and if it were written in every of our rooms, it were not amiss:
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(26) sermon (DIV1)
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Timor Dei est Ianitor Animi (saith the Father;) the fear of the Lord (which is a severe and awfull consideration of Gods presence) is the porter of the soul;Timor Dei est Janitor Animi (Says the Father;) the Fear of the Lord (which is a severe and awful consideration of God's presence) is the porter of the soul;
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(26) sermon (DIV1)
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and certainly where this porter is watchful, it keeps out a world of wickedness, such as is found in the sons of Beliall, because there is no fear of God before their eyes;
and Certainly where this porter is watchful, it keeps out a world of wickedness, such as is found in the Sons of Belial, Because there is no Fear of God before their eyes;
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(26) sermon (DIV1)
880
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who say presumptuously as those in Job; Tush, God seeth not, neither doth he regard; where the fear of God is not, not any sin is blushed at:
who say presumptuously as those in Job; Tush, God sees not, neither does he regard; where the Fear of God is not, not any since is blushed At:
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(26) sermon (DIV1)
880
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as we may gather from that speech of Abraham, unto Abimelech; who when he asked him,
as we may gather from that speech of Abraham, unto Abimelech; who when he asked him,
c-acp pns12 vmb vvi p-acp d n1 pp-f np1, p-acp np1; r-crq c-crq pns31 vvd pno31,
(26) sermon (DIV1)
880
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why he had not plainly professed Sarah to be his wife, telleth him his reason;
why he had not plainly professed Sarah to be his wife, Telleth him his reason;
c-crq pns31 vhd xx av-j vvn np1 pc-acp vbi po31 n1, vvz pno31 po31 n1;
(26) sermon (DIV1)
880
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that he thought the fear of God was not in that place, and therefore they would kill him, Gen. 20. And so Rom. 3.10, and 11. verses, The Apostle reckoneth up foul iniquities, raigning in the lives and hearts of men; that he Thought the Fear of God was not in that place, and Therefore they would kill him, Gen. 20. And so Rom. 3.10, and 11. Verses, The Apostle Reckoneth up foul iniquities, reigning in the lives and hearts of men;
cst pns31 vvd dt n1 pp-f np1 vbds xx p-acp d n1, cc av pns32 vmd vvi pno31, np1 crd cc av np1 crd, cc crd n2, dt n1 vvz a-acp j n2, vvg p-acp dt n2 cc n2 pp-f n2;
(26) sermon (DIV1)
880
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and he assigneth the reason of all those prodigious impieties Vers. 18. There is no fear of God before their eyes:
and he assigneth the reason of all those prodigious impieties Vers. 18. There is no Fear of God before their eyes:
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(26) sermon (DIV1)
880
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And if the want of the fear of God be the cause of evil, I am sure, he that standeth not in awe of Gods presence, hath not the fear of God in him.
And if the want of the Fear of God be the cause of evil, I am sure, he that Stands not in awe of God's presence, hath not the Fear of God in him.
cc cs dt n1 pp-f dt n1 pp-f np1 vbb dt n1 pp-f n-jn, pns11 vbm j, pns31 cst vvz xx p-acp n1 pp-f npg1 n1, vhz xx dt n1 pp-f np1 p-acp pno31.
(26) sermon (DIV1)
880
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Oh then witness we the fear of God, by acknowledging him present, and standing in awe of his eyes:
O then witness we the Fear of God, by acknowledging him present, and standing in awe of his eyes:
uh av vvb pns12 dt n1 pp-f np1, p-acp vvg pno31 j, cc vvg p-acp n1 pp-f po31 n2:
(26) sermon (DIV1)
881
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Let us know that he seeth, and that is not all;
Let us know that he sees, and that is not all;
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(26) sermon (DIV1)
881
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but as he seeth the good we do, and layeth it up, that he may reward it;
but as he sees the good we do, and Layeth it up, that he may reward it;
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(26) sermon (DIV1)
881
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so he seeth our evill also, and keepeth a register of it, that when the time of recompence commeth, he may punish it.
so he sees our evil also, and Keepeth a register of it, that when the time of recompense comes, he may Punish it.
av pns31 vvz po12 n-jn av, cc vvz dt n1 pp-f pn31, cst c-crq dt n1 pp-f n1 vvz, pns31 vmb vvi pn31.
(26) sermon (DIV1)
881
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In the latter end of this verse, is added a Topography, or description of the place of this Well;
In the latter end of this verse, is added a Topography, or description of the place of this Well;
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(26) sermon (DIV1)
882
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It was between Cadesh and Bered: This Cadesh, is that Cadesh-Barnea that we often read of;It was between Kadesh and Bered: This Kadesh, is that Cadesh-Barnea that we often read of;
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(26) sermon (DIV1)
882
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and was one of the stations of the children of Israel, when they were Ambulans Respublica, (as Salvian calleth them) a travelling Common-wealth;
and was one of the stations of the children of Israel, when they were Ambulans Respublica, (as Salvian calls them) a traveling Commonwealth;
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(26) sermon (DIV1)
882
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and Bered we finde no where but in this place;
and Bered we find no where but in this place;
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(26) sermon (DIV1)
882
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the Chaldee calleth it Chagra: Now this description of the place, some think to be a needless circumstance;
the Chaldee calls it Chagra: Now this description of the place, Some think to be a needless circumstance;
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(26) sermon (DIV1)
882
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but let them take heed, for NONLATINALPHABET, To say there is any idle word in holy writ (saith Basil, ) is no less then blasphemy:
but let them take heed, for, To say there is any idle word in holy writ (Says Basil,) is no less then blasphemy:
cc-acp vvb pno32 vvi n1, p-acp, pc-acp vvi a-acp vbz d j n1 p-acp j n1 (vvz np1,) vbz dx dc cs n1:
(26) sermon (DIV1)
882
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Certainly Moses the pen-man of this story, did purposely and advisedly mention it; (as he doth often in the like kinde;
Certainly Moses the penman of this story, did purposely and advisedly mention it; (as he does often in the like kind;
av-j np1 dt n1 pp-f d n1, vdd av cc av-vvn vvi pn31; (c-acp pns31 vdz av p-acp dt j n1;
(26) sermon (DIV1)
882
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such a place is thus and thus scituated, and as thou goest to such a place;) Here was a famous occurrent,
such a place is thus and thus situated, and as thou goest to such a place;) Here was a famous occurrent,
d dt n1 vbz av cc av vvn, cc c-acp pns21 vv2 p-acp d dt n1;) av vbds dt j j,
(26) sermon (DIV1)
882
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and a new Name was given to the Well;
and a new Name was given to the Well;
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(26) sermon (DIV1)
882
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and therefore it was fit, it should be described, where it was, that when people should pass by that way, they might take knowledg of it:
and Therefore it was fit, it should be described, where it was, that when people should pass by that Way, they might take knowledge of it:
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(26) sermon (DIV1)
882
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Isaac meditated or prayed about this place, Gen. 24. yea he dwelt by this Well, Isaac meditated or prayed about this place, Gen. 24. yea he dwelled by this Well,
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(26) sermon (DIV1)
882
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after the death of his Father, Gen. 25. No doubt but many in after times, made use of this place:After the death of his Father, Gen. 25. No doubt but many in After times, made use of this place:
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(26) sermon (DIV1)
882
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and it was the fault of the children of Israel, that, neer to this place, they murmured for water, Numb. 20. not remembring (hoc loco) that in this place, God had succoured Hagar, in her affliction.
and it was the fault of the children of Israel, that, near to this place, they murmured for water, Numb. 20. not remembering (hoc loco) that in this place, God had succored Hagar, in her affliction.
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(26) sermon (DIV1)
882
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So then, Moses doth, in this description, posteriorum negotium agere, act the business of posterity:
So then, Moses does, in this description, posteriorum Negotium agere, act the business of posterity:
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(26) sermon (DIV1)
883
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as it was said of one of old, He doth that which may be for the benefit of posterity.
as it was said of one of old, He does that which may be for the benefit of posterity.
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(26) sermon (DIV1)
883
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Remarkeable mercies should be recorded, and treasured up unto posterity; and that with circumstances of place, and time, and person;
Remarkable Mercies should be recorded, and treasured up unto posterity; and that with Circumstances of place, and time, and person;
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(26) sermon (DIV1)
883
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that posterity may be stirred up to thankfulness, and expectation of the like mercy from God.
that posterity may be stirred up to thankfulness, and expectation of the like mercy from God.
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(26) sermon (DIV1)
883
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Jacob taketh one of the stones that he had laid his head upon, and pitched it up for a pillar,Jacob Takes one of the stones that he had laid his head upon, and pitched it up for a pillar,
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(26) sermon (DIV1)
884
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and called the name of the place Bethel, and it retained that name, Gen. 28. the pot of Manna must be kept, Exod. 16. to instruct posterity: and Joshua set up 12 stones, in the midst of Iordan, and they are to this day (saith the text,) Iosh. 4.9. and at the 20. vers.
and called the name of the place Bethel, and it retained that name, Gen. 28. the pot of Manna must be kept, Exod 16. to instruct posterity: and joshua Set up 12 stones, in the midst of Iordan, and they Are to this day (Says the text,) Joshua 4.9. and At the 20. vers.
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(26) sermon (DIV1)
884
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other 12 stones that they brought out of Iordan, were erected in Gilgall, that all ages after, might take knowledg of the great work of God, in dividing Iordan for his people:other 12 stones that they brought out of Iordan, were erected in Gilgal, that all ages After, might take knowledge of the great work of God, in dividing Iordan for his people:
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(26) sermon (DIV1)
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the deliverance from Amaleck, God would have Moses write, Exod. 17.14. the deliverance from Amalek, God would have Moses write, Exod 17.14.
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(26) sermon (DIV1)
884
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This shall be written for the generations to come, and the people that shall be born, shall praise the Lord, Psal. 102. The parents were commanded of God, to teach their children what the passeover did signifie, and other things: This shall be written for the generations to come, and the people that shall be born, shall praise the Lord, Psalm 102. The Parents were commanded of God, to teach their children what the passover did signify, and other things:
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(26) sermon (DIV1)
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that they might teach their children, and so from age to age, the memory of Gods mercy might be continued;
that they might teach their children, and so from age to age, the memory of God's mercy might be continued;
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(26) sermon (DIV1)
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that the father to the children might make known Gods truth: as Hezekiah speaketh, Isai. 38.that the father to the children might make known God's truth: as Hezekiah speaks, Isaiah 38.
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(26) sermon (DIV1)
884
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And for the Use of it: I wish this may be taken up into our practice:
And for the Use of it: I wish this may be taken up into our practice:
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(26) sermon (DIV1)
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God hath magnified his mercy to this land of ours in great deliverances, and we have seen them with our eyes; God hath magnified his mercy to this land of ours in great Deliverances, and we have seen them with our eyes;
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(26) sermon (DIV1)
886
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we should tell our children of these things, and charge them to teach their children; that in all succession of time, God may be glorified;
we should tell our children of these things, and charge them to teach their children; that in all succession of time, God may be glorified;
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(26) sermon (DIV1)
886
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and his people encouraged, to serve that God, that hath wrought such wonders for us: that great deliverance in 88. (but 54. years agoe) it is almost buried;
and his people encouraged, to serve that God, that hath wrought such wonders for us: that great deliverance in 88. (but 54. Years ago) it is almost buried;
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(26) sermon (DIV1)
886
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one great occasion is, the want of an anniversary:
one great occasion is, the want of an anniversary:
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(26) sermon (DIV1)
886
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That other as great deliverance, from the gun-powder treason, hath an anniversary, yet it is but little thought of;
That other as great deliverance, from the gunpowder treason, hath an anniversary, yet it is but little Thought of;
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(26) sermon (DIV1)
886
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in this short time, some of the popish side, have had the bold front to say, there was no such thing;
in this short time, Some of the popish side, have had the bold front to say, there was no such thing;
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(26) sermon (DIV1)
886
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what will they be ready to say one hundred years hence? nay some of our own (I speak it with grief) stick not to mince the matter,
what will they be ready to say one hundred Years hence? nay Some of our own (I speak it with grief) stick not to mince the matter,
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(26) sermon (DIV1)
886
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and partly to excuse the actors, and wish it were forgotten, and so wonderfully extenuate the great mercy of God:
and partly to excuse the actors, and wish it were forgotten, and so wonderfully extenuate the great mercy of God:
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(26) sermon (DIV1)
886
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doth it not behove us then to take care, as Moses did, that posterity may know it? let our children be informed of it, in their confabulations, that they may tell their children, and they theirs;
does it not behove us then to take care, as Moses did, that posterity may know it? let our children be informed of it, in their confabulations, that they may tell their children, and they theirs;
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(26) sermon (DIV1)
886
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that so in all succeeding ages, they may be thankfull for the mercy, may abhor such rebellion, that bringeth forth such sower grapes;
that so in all succeeding ages, they may be thankful for the mercy, may abhor such rebellion, that brings forth such sour grapes;
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(26) sermon (DIV1)
886
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and may love that truth, which God did so miraculously defend and protect: but you will say, this is enough out of a circumstance.
and may love that truth, which God did so miraculously defend and Pact: but you will say, this is enough out of a circumstance.
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(26) sermon (DIV1)
886
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Now we come to the next Verse, which telleth us, First, how Hagar brought forth her son Ishmael.
Now we come to the next Verse, which Telleth us, First, how Hagar brought forth her son Ishmael.
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(26) sermon (DIV1)
887
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Secondly, how the name was given by Abraham.
Secondly, how the name was given by Abraham.
ord, c-crq dt n1 vbds vvn p-acp np1.
(26) sermon (DIV1)
889
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For the former, I have told you, that this her bringing forth in Abrahams family, necessarily supposeth, 1. that she returneth thither. 2. that she was received there. She returned thither:
For the former, I have told you, that this her bringing forth in Abrahams family, necessarily Supposeth, 1. that she returns thither. 2. that she was received there. She returned thither:
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(26) sermon (DIV1)
890
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for that was it that the Angel gave her in charge; Return to thy mistress, and humble thy self under her hand. No doubt, she did both:
for that was it that the Angel gave her in charge; Return to thy mistress, and humble thy self under her hand. No doubt, she did both:
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(26) sermon (DIV1)
891
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she came a penitent and reformed woman, no more insolent against Sarah, nor giving occasion of offence. Where we may note,
she Come a penitent and reformed woman, no more insolent against Sarah, nor giving occasion of offence. Where we may note,
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(26) sermon (DIV1)
891
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What a happie thing it is, when after Affliction, followeth Reformation. Surely it is that which God intendeth: What a happy thing it is, when After Affliction, follows Reformation. Surely it is that which God intends:
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(26) sermon (DIV1)
892
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God intendeth to open their ears (whom he afflicteth) unto discipline, and that they should depart from inquity, Job 36.10.
God intends to open their ears (whom he afflicts) unto discipline, and that they should depart from Iniquity, Job 36.10.
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(26) sermon (DIV1)
893
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And, so, Prov. 20. The blueness of the wound serveth to purge out evil. And, Isai. 27.9.
And, so, Curae 20. The blueness of the wound serves to purge out evil. And, Isaiah 27.9.
np1, av, np1 crd dt n1 pp-f dt n1 vvz pc-acp vvi av j-jn. cc, np1 crd.
(26) sermon (DIV1)
893
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By this (that is, by afflictions formerly spoken of) shall the iniquity of Jacob be purged, By this (that is, by afflictions formerly spoken of) shall the iniquity of Jacob be purged,
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(26) sermon (DIV1)
893
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and this is all the fruit, the taking away sin. Jer. 9.7. I will melt them, and try them:
and this is all the fruit, the taking away since. Jer. 9.7. I will melt them, and try them:
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(26) sermon (DIV1)
893
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how shall I do for the daughter of my people? I have tried other means;how shall I do for the daughter of my people? I have tried other means;
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(26) sermon (DIV1)
893
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I will now afflict her, if by this means I may reclaim her:
I will now afflict her, if by this means I may reclaim her:
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(26) sermon (DIV1)
893
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I will go to my place, till they acknowledge their offence, Hos. 5. in their affliction they will seek me early. I will go to my place, till they acknowledge their offence, Hos. 5. in their affliction they will seek me early.
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(26) sermon (DIV1)
893
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We see what Gods intention is in afflicting: and this end he hath attained in divers that have been afflicted;
We see what God's intention is in afflicting: and this end he hath attained in diverse that have been afflicted;
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(26) sermon (DIV1)
893
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as we see in David, Psa. 119. he saith, Before I was afflicted, I went astray: as we see in David, Psa. 119. he Says, Before I was afflicted, I went astray:
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(26) sermon (DIV1)
893
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but now I have kept thy word. but now I have kept thy word.
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(26) sermon (DIV1)
893
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And, vers. 79. It is good for me that I have been afflicted, that I might learn thy statutes.
And, vers. 79. It is good for me that I have been afflicted, that I might Learn thy statutes.
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(26) sermon (DIV1)
893
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The like we see in Manasseh, who was recalled by his affliction, 2 Chron. 33. So it was with Paul, who being unhorsed,
The like we see in Manasses, who was Recalled by his affliction, 2 Chronicles 33. So it was with Paul, who being unhorsed,
dt av-j pns12 vvb p-acp np1, r-crq vbds vvn p-acp po31 n1, crd np1 crd av pn31 vbds p-acp np1, r-crq vbg vvn,
(26) sermon (DIV1)
893
Image 13
5000
and smitten with blindness three days, and in that time exercised with spiritual terrours; he returned no more unto folly.
and smitten with blindness three days, and in that time exercised with spiritual terrors; he returned no more unto folly.
cc vvn p-acp n1 crd n2, cc p-acp d n1 vvn p-acp j n2; pns31 vvd dx dc p-acp n1.
(26) sermon (DIV1)
893
Image 13
5001
And so the Jaylor, Acts 16. And the Prodigals penury brought him home to his fathers house,
And so the Jailor, Acts 16. And the Prodigals penury brought him home to his Father's house,
cc av dt n1, n2 crd cc dt n2-jn n1 vvd pno31 av-an p-acp po31 ng1 n1,
(26) sermon (DIV1)
893
Image 13
5002
and made him ever after an obedient son. Now for the Use of this:
and made him ever After an obedient son. Now for the Use of this:
cc vvd pno31 av p-acp dt j n1. av p-acp dt n1 pp-f d:
(26) sermon (DIV1)
893
Image 13
5003
It meeteth with those against whom the hand of the Lord is gone out, and hath been heavie upon them; It meeteth with those against whom the hand of the Lord is gone out, and hath been heavy upon them;
pn31 vvz p-acp d p-acp ro-crq dt n1 pp-f dt n1 vbz vvn av, cc vhz vbn j p-acp pno32;
(26) sermon (DIV1)
895
Image 13
5004
and yet, when the affliction hath been removed, they have not been amended; nay, many times, much worse then before;
and yet, when the affliction hath been removed, they have not been amended; nay, many times, much Worse then before;
cc av, c-crq dt n1 vhz vbn vvn, pns32 vhb xx vbn vvn; uh-x, d n2, av-d jc cs a-acp;
(26) sermon (DIV1)
895
Image 13
5005
as if (like Antonine in the fable) they had gotten strength by their fall.
as if (like Antonine in the fable) they had got strength by their fallen.
c-acp cs (av-j np1 p-acp dt n1) pns32 vhd vvn n1 p-acp po32 n1.
(26) sermon (DIV1)
895
Image 13
5006
Such an one was Pharaoh, who, when the judgement was taken away, was more obdurate then before.
Such an one was Pharaoh, who, when the judgement was taken away, was more obdurate then before.
d dt pi vbds np1, r-crq, c-crq dt n1 vbds vvn av, vbds av-dc j cs a-acp.
(26) sermon (DIV1)
895
Image 13
5007
Such was Ahaz: for you may well think, that if he did inter flagella peccare, (as Gregory speaketh) sin between the stripes; (and so he did, 2 Chron. 28.) he would be worse, after he was released.
Such was Ahaz: for you may well think, that if he did inter flagella Peccare, (as Gregory speaks) sin between the stripes; (and so he did, 2 Chronicles 28.) he would be Worse, After he was released.
d vbds np1: p-acp pn22 vmb av vvi, cst cs pns31 vdd fw-la fw-la uh, (c-acp np1 vvz) vvb p-acp dt n2; (cc av pns31 vdd, crd np1 crd) pns31 vmd vbi jc, c-acp pns31 vbds vvn.
(26) sermon (DIV1)
895
Image 13
5008
Why should you be smitten any more? (saith the Lord, Isai. 5.) ye will revolt more and more. Why should you be smitten any more? (Says the Lord, Isaiah 5.) you will revolt more and more.
q-crq vmd pn22 vbi vvn d dc? (vvz dt n1, np1 crd) pn22 vmb vvi av-dc cc av-dc.
(26) sermon (DIV1)
895
Image 13
5009
Yea, even those that have made large promises, and protestations, in the time of affliction, what kinde of men they would be, if God would reprieve them.
Yea, even those that have made large promises, and protestations, in the time of affliction, what kind of men they would be, if God would reprieve them.
uh, av d cst vhb vvn j n2, cc n2, p-acp dt n1 pp-f n1, r-crq n1 pp-f n2 pns32 vmd vbi, cs np1 vmd vvi pno32.
(26) sermon (DIV1)
895
Image 13
5010
Optimi dum infirmi, (as Ferus saith;) soundest in minde, when unsound in body: penitent, while pinched:Optimi dum infirmi, (as Ferus Says;) soundest in mind, when unsound in body: penitent, while pinched:
fw-la fw-la fw-fr, (c-acp np1 vvz;) js p-acp n1, c-crq j p-acp n1: j-jn, cs vvn:
(26) sermon (DIV1)
895
Image 13
5011
But when the storm hath been over, they have cast all their vows behinde their back,
But when the storm hath been over, they have cast all their vows behind their back,
p-acp c-crq dt n1 vhz vbn a-acp, pns32 vhb vvn d po32 n2 p-acp po32 n1,
(26) sermon (DIV1)
895
Image 13
5012
and renewed their unsanctified ol•••, with more eagerness and greediness then formerly: the Dose hath irritated ▪ not purged out the humour.
and renewed their unsanctified ol•••, with more eagerness and greediness then formerly: the Dose hath irritated ▪ not purged out the humour.
cc vvd po32 j n1, p-acp dc n1 cc n1 av av-j: dt n1 vhz vvn ▪ xx vvn av dt n1.
(26) sermon (DIV1)
895
Image 13
5013
Just like those Israelites, Psal. 70. when God slew them, seemed to return; but they did but flatter with their lips;
Just like those Israelites, Psalm 70. when God slew them, seemed to return; but they did but flatter with their lips;
j av-j d np2, np1 crd c-crq np1 vvd pno32, vvd pc-acp vvi; cc-acp pns32 vdd p-acp vvi p-acp po32 n2;
(26) sermon (DIV1)
895
Image 13
5014
for they did flee out again fearfully.
for they did flee out again fearfully.
c-acp pns32 vdd vvi av av av-j.
(26) sermon (DIV1)
895
Image 13
5015
And is not this a fearful thing, that Affliction, which God intends for cure, should do no good? like that winde (Jer. 4.) from the wilderness, which shall neither fan nor cleanse.
And is not this a fearful thing, that Affliction, which God intends for cure, should do no good? like that wind (Jer. 4.) from the Wilderness, which shall neither fan nor cleanse.
cc vbz xx d dt j n1, cst n1, r-crq np1 vvz p-acp n1, vmd vdi dx j? vvb d n1 (np1 crd) p-acp dt n1, r-crq vmb av-dx vvi ccx vvi.
(26) sermon (DIV1)
896
Image 13
5016
Nay, that a plaister should be laid on, and the son should be so rebellious, that (as Augustine saith) not onely non profit, sed ob sit;
Nay, that a plaster should be laid on, and the son should be so rebellious, that (as Augustine Says) not only non profit, sed ob sit;
uh, cst dt n1 vmd vbi vvn a-acp, cc dt n1 vmd vbi av j, cst (c-acp np1 vvz) xx av-j fw-fr n1, fw-la fw-la fw-la;
(26) sermon (DIV1)
896
Image 13
5017
it should not onely not heal, but hurt!
it should not only not heal, but hurt!
pn31 vmd xx j xx vvi, cc-acp n1!
(26) sermon (DIV1)
896
Image 13
5018
Oh let all such take heed of that heavie doom, Ezek. 24. Because I have purged thee, (that is, have offered to do it,
O let all such take heed of that heavy doom, Ezekiel 24. Because I have purged thee, (that is, have offered to do it,
uh vvb d d vvb n1 pp-f cst j n1, np1 crd c-acp pns11 vhb vvn pno21, (cst vbz, vhb vvn pc-acp vdi pn31,
(26) sermon (DIV1)
896
Image 13
5019
and used means to do it;) and thou wast not purged;
and used means to do it;) and thou wast not purged;
cc vvd n2 pc-acp vdi pn31;) cc pns21 vbd2s xx vvn;
(26) sermon (DIV1)
896
Image 13
5020
thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee: thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon thee:
pns21 vm2 xx vbi vvn p-acp po21 n1 d dc, c-acp pns11 vhb vvn po11 n1 pc-acp vvi p-acp pno21:
(26) sermon (DIV1)
896
Image 13
5021
None affliction hereafter shall do thee any good;
None affliction hereafter shall do thee any good;
pi n1 av vmb vdi pno21 d j;
(26) sermon (DIV1)
896
Image 13
5022
thou shalt go on to make up the measure of thine iniquity, till thou comest unto the place of torment, to be paid for all together.
thou shalt go on to make up the measure of thine iniquity, till thou Comest unto the place of torment, to be paid for all together.
pns21 vm2 vvi a-acp pc-acp vvi a-acp dt n1 pp-f po21 n1, c-acp pns21 vv2 p-acp dt n1 pp-f n1, pc-acp vbi vvn p-acp d av.
(26) sermon (DIV1)
896
Image 13
5023
In the second place, Let it be an Admonition to us all, ( Micah 6.9.) to hear the rod, and who hath appointed it. Every affliction hath a voice;
In the second place, Let it be an Admonition to us all, (micah 6.9.) to hear the rod, and who hath appointed it. Every affliction hath a voice;
p-acp dt ord n1, vvb pn31 vbi dt n1 p-acp pno12 d, (np1 crd.) p-acp vvb dt n1, cc r-crq vhz vvn pn31. d n1 vhz dt n1;
(26) sermon (DIV1)
897
Image 13
5024
yea, it saith to us, as Ebud to Eglon, I have a message to thee from God, Judg. 3. God calleth upon us to repent, and amend;
yea, it Says to us, as Ebud to Eglon, I have a message to thee from God, Judges 3. God calls upon us to Repent, and amend;
uh, pn31 vvz p-acp pno12, c-acp np1 p-acp np1, pns11 vhb dt n1 p-acp pno21 p-acp np1, np1 crd np1 vvz p-acp pno12 pc-acp vvi, cc vvi;
(26) sermon (DIV1)
897
Image 13
5025
and therefore let us now seriously endeavour reformation, and make it good which God intends in our affliction, that it may bring forth the quiet fruit of righteousness, Heb. 12. Blessed be those fetters, that make Manasseh a better man: and Therefore let us now seriously endeavour Reformation, and make it good which God intends in our affliction, that it may bring forth the quiet fruit of righteousness, Hebrew 12. Blessed be those fetters, that make Manasses a better man:
cc av vvb pno12 av av-j vvi n1, cc vvi pn31 j r-crq np1 vvz p-acp po12 n1, cst pn31 vmb vvi av dt j-jn n1 pp-f n1, np1 crd j-vvn vbb d n2, cst vvi np1 dt jc n1:
(26) sermon (DIV1)
897
Image 13
5026
blessed be that whale of affliction, which conveyeth Jonah on dry land, reformed: blessed be that poverty, that driveth home the Prodigal:
blessed be that whale of affliction, which conveyeth Jonah on dry land, reformed: blessed be that poverty, that drives home the Prodigal:
j-vvn vbi d n1 pp-f n1, r-crq vvz np1 p-acp j n1, vvd: j-vvn vbi d n1, cst vvz n1-an dt j-jn:
(26) sermon (DIV1)
897
Image 13
5027
blessed be that Bethesda, out of which a man cometh healed: blessed be that file, that cleanseth us from our rust;
blessed be that Bethesda, out of which a man comes healed: blessed be that file, that Cleanseth us from our rust;
j-vvn vbi d np1, av pp-f r-crq dt n1 vvz vvn: j-vvn vbi d n1, cst vvz pno12 p-acp po12 n1;
(26) sermon (DIV1)
897
Image 13
5028
that fire, that purgeth us from dross; that clay and spittle, that openeth our eyes to see our errours, and reform them.
that fire, that Purgeth us from dross; that clay and spittle, that Openeth our eyes to see our errors, and reform them.
cst n1, cst vvz pno12 p-acp n1; d n1 cc n1, cst vvz po12 n2 pc-acp vvi po12 n2, cc vvi pno32.
(26) sermon (DIV1)
897
Image 13
5029
NONLATINALPHABET; (saith Saint Chrysostom: ) What a fruitful gain is to be made of our well-improved-afflictions!
; (Says Faint Chrysostom:) What a fruitful gain is to be made of our well-improved-afflictions!
; (vvz j np1:) r-crq dt j n1 vbz pc-acp vbi vvn pp-f po12 n2!
(26) sermon (DIV1)
897
Image 13
5030
And therefore remember we our pangs, and remember we our prayers, and our vows, and pay them unto God.
And Therefore Remember we our pangs, and Remember we our Prayers, and our vows, and pay them unto God.
cc av vvb pns12 po12 n2, cc vvb pns12 po12 n2, cc po12 n2, cc vvi pno32 p-acp np1.
(26) sermon (DIV1)
897
Image 13
5031
The fruit of affliction is seen in the after-course; and he hath profited by it, that is such as he hath promised to be:
The fruit of affliction is seen in the aftercourse; and he hath profited by it, that is such as he hath promised to be:
dt n1 pp-f n1 vbz vvn p-acp dt n1; cc pns31 vhz vvn p-acp pn31, cst vbz d c-acp pns31 vhz vvn pc-acp vbi:
(26) sermon (DIV1)
897
Image 13
5032
and certainly, God and man will love that man, whom affliction hath made a better man.
and Certainly, God and man will love that man, whom affliction hath made a better man.
cc av-j, np1 cc n1 vmb vvi d n1, ro-crq n1 vhz vvn dt jc n1.
(26) sermon (DIV1)
897
Image 13
5033
Secondly, we may conclude also, that she was received again by Sarah, upon her humiliation and submission; and all former errours forgotten.
Secondly, we may conclude also, that she was received again by Sarah, upon her humiliation and submission; and all former errors forgotten.
ord, pns12 vmb vvi av, cst pns31 vbds vvn av p-acp np1, p-acp po31 n1 cc n1; cc d j n2 vvn.
(26) sermon (DIV1)
898
Image 13
5034
This pious and charitable disposition hath been found in Gods people: As we see in Joseph toward his brethren:
This pious and charitable disposition hath been found in God's people: As we see in Joseph towards his brothers:
d j cc j n1 vhz vbn vvn p-acp npg1 n1: c-acp pns12 vvb p-acp np1 p-acp po31 n2:
(26) sermon (DIV1)
898
Image 13
5035
they sought unto him for mercy, and that he would forgive their unnaturalness; and he did it.
they sought unto him for mercy, and that he would forgive their unnaturalness; and he did it.
pns32 vvd p-acp pno31 p-acp n1, cc cst pns31 vmd vvi po32 n1; cc pns31 vdd pn31.
(26) sermon (DIV1)
899
Image 13
5036
And so in Moses: how easily did he pardon his brother & sister, and intercede to God for her,
And so in Moses: how Easily did he pardon his brother & sister, and intercede to God for her,
cc av p-acp np1: c-crq av-j vdd pns31 vvi po31 n1 cc n1, cc vvi p-acp np1 p-acp pno31,
(26) sermon (DIV1)
899
Image 13
5037
and the people, that often murmured at him? So David forgave his son Absalon, and Saul, that persecuted him;
and the people, that often murmured At him? So David forgave his son Absalom, and Saul, that persecuted him;
cc dt n1, cst av vvd p-acp pno31? av np1 vvd po31 n1 np1, cc np1, cst vvn pno31;
(26) sermon (DIV1)
899
Image 13
5038
and Shimei, that cursed him, when he sought unto him. So Samuel, though the people reviled him, yet he pardoneth them, and prayeth for them;
and Shimei, that cursed him, when he sought unto him. So Samuel, though the people reviled him, yet he Pardoneth them, and Prayeth for them;
cc np1, cst vvd pno31, c-crq pns31 vvd p-acp pno31. np1 np1, cs dt n1 vvd pno31, av pns31 vvz pno32, cc vvz p-acp pno32;
(26) sermon (DIV1)
899
Image 13
5039
yea, thinketh he should sin, if he did it not.
yea, Thinketh he should sin, if he did it not.
uh, vvz pns31 vmd vvi, cs pns31 vdd pn31 xx.
(26) sermon (DIV1)
899
Image 13
5040
So Daniel passed by the wrong the Wise-men did him, and is a means to save their lives.
So daniel passed by the wrong the Wise men did him, and is a means to save their lives.
np1 np1 vvn p-acp dt j-jn dt n2 vdd pno31, cc vbz dt n2 pc-acp vvi po32 n2.
(26) sermon (DIV1)
899
Image 13
5041
Thus Saint Stephen freely forgave his persecutors, without any submission of them; and, in the midst of that shower of stones, prayeth for them.
Thus Saint Stephen freely forgave his persecutors, without any submission of them; and, in the midst of that shower of stones, Prayeth for them.
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(26) sermon (DIV1)
899
Image 13
5042
And so did Saint Paul by the Jews, and our blessed Lord by his persecutors.
And so did Saint Paul by the jews, and our blessed Lord by his persecutors.
cc av vdd n1 np1 p-acp dt np2, cc po12 j-vvn n1 p-acp po31 n2.
(26) sermon (DIV1)
899
Image 13
5043
And I doubt not but Philemon did what Paul required him, in regard of Onesimus. And thus divers of the Worthies did, of former times:
And I doubt not but Philemon did what Paul required him, in regard of Onesimus. And thus diverse of the Worthies did, of former times:
cc pns11 vvb xx p-acp np1 vdd q-crq np1 vvd pno31, p-acp n1 pp-f np1. cc av j pp-f dt n2-j vdd, pp-f j n2:
(26) sermon (DIV1)
899
Image 13
5044
The blessed Martyrs have freely forgiven those that have wronged them. That which hath wrought them to this, hath been.
The blessed Martyrs have freely forgiven those that have wronged them. That which hath wrought them to this, hath been.
dt j-vvn n2 vhb av-j vvn d cst vhb vvn pno32. d r-crq vhz vvn pno32 p-acp d, vhz vbn.
(26) sermon (DIV1)
899
Image 13
5045
First, the consideration of the common frailty of nature; how apt people are to offend, and do wrong.
First, the consideration of the Common frailty of nature; how apt people Are to offend, and do wrong.
ord, dt n1 pp-f dt j n1 pp-f n1; c-crq j n1 vbr pc-acp vvi, cc vdb vvi.
(26) sermon (DIV1)
900
Image 13
5046
Secondly, the meditation of their own frailty; that they may be so tempted, that they may be injurious to others:
Secondly, the meditation of their own frailty; that they may be so tempted, that they may be injurious to Others:
ord, dt n1 pp-f po32 d n1; cst pns32 vmb vbi av vvn, cst pns32 vmb vbi j p-acp n2-jn:
(26) sermon (DIV1)
901
Image 13
5047
and what they would have done to themselves, in the like case, they are willing to do to others.
and what they would have done to themselves, in the like case, they Are willing to do to Others.
cc r-crq pns32 vmd vhi vdn p-acp px32, p-acp dt j n1, pns32 vbr j pc-acp vdi p-acp n2-jn.
(26) sermon (DIV1)
901
Image 13
5048
Thirdly, the observation of Gods dealing with others;
Thirdly, the observation of God's dealing with Others;
ord, dt n1 pp-f n2 vvg p-acp n2-jn;
(26) sermon (DIV1)
902
Image 13
5049
who doth forgive iniquity, transgression, and sin, as he is described, Exod. 34. even foul sins, crimson, scarlet-iniquities, upon humiliation;
who does forgive iniquity, Transgression, and since, as he is described, Exod 34. even foul Sins, crimson, scarlet-iniquities, upon humiliation;
r-crq vdz vvi n1, n1, cc n1, c-acp pns31 vbz vvn, np1 crd av j n2, j-jn, n2, p-acp n1;
(26) sermon (DIV1)
902
Image 13
5050
Davids adultery and Murder, Manassehs Necromancie, Peters denial of his Master, Pauls persecution of the Church.Davids adultery and Murder, Manassehs Necromancy, Peter's denial of his Master, Paul's persecution of the Church.
np1 n1 cc n1, n2 n1, npg1 n1 pp-f po31 n1, npg1 n1 pp-f dt n1.
(26) sermon (DIV1)
902
Image 13
5051
Lastly, the consideration of Gods dealing with themselves; how mercifully he hath received them, upon their repentance and humiliation:
Lastly, the consideration of God's dealing with themselves; how mercifully he hath received them, upon their Repentance and humiliation:
ord, dt n1 pp-f n2 vvg p-acp px32; q-crq av-j pns31 vhz vvn pno32, p-acp po32 n1 cc n1:
(26) sermon (DIV1)
903
Image 13
5052
and they must be followers of God, as dear children. Now for the Use of this:
and they must be followers of God, as dear children. Now for the Use of this:
cc pns32 vmb vbb n2 pp-f np1, c-acp j-jn n2. av p-acp dt n1 pp-f d:
(26) sermon (DIV1)
903
Image 13
5053
First, it meets with those to whom this is durus sermo, an hard saying. What, forgive an injury? No; First, it meets with those to whom this is Durus sermon, an hard saying. What, forgive an injury? No;
ord, pn31 vvz p-acp d p-acp ro-crq d vbz fw-la n1, dt j n-vvg. q-crq, vvb dt n1? uh-dx;
(26) sermon (DIV1)
905
Image 13
5054
retain wrath, and revenge the injury to the full.
retain wrath, and revenge the injury to the full.
vvb n1, cc vvi dt n1 p-acp dt j.
(26) sermon (DIV1)
905
Image 13
5055
What, upon submission, and craving pardon, to put up this? That were to be poor-spirited.
What, upon submission, and craving pardon, to put up this? That were to be poor-spirited.
q-crq, p-acp n1, cc vvg n1, pc-acp vvi a-acp d? cst vbdr pc-acp vbi j.
(26) sermon (DIV1)
905
Image 13
5056
How many are there, even fathers to their children, masters to their servants, one man to another, whom nothing will satisfie;
How many Are there, even Father's to their children, Masters to their Servants, one man to Another, whom nothing will satisfy;
c-crq d vbr a-acp, av n2 p-acp po32 n2, n2 p-acp po32 n2, crd n1 p-acp j-jn, ro-crq pix vmb vvi;
(26) sermon (DIV1)
905
Image 13
5057
no mediation of friends, no prayers or tears, or acknowledgements, appease!
no mediation of Friends, no Prayers or tears, or acknowledgements, appease!
dx n1 pp-f n2, dx n2 cc n2, cc n2, vvb!
(26) sermon (DIV1)
905
Image 13
5058
Nay, they suffer not onely the sun of the day to go down upon their wrath, and many suns;
Nay, they suffer not only the sun of the day to go down upon their wrath, and many suns;
uh-x, pns32 vvb xx av-j dt n1 pp-f dt n1 p-acp vvb a-acp p-acp po32 n1, cc d n2;
(26) sermon (DIV1)
905
Image 13
5059
but even the sun of their life sets in this black cloud. Yea, so malicious they be, that they think their children unworthy to inherite their possessions,
but even the sun of their life sets in this black cloud. Yea, so malicious they be, that they think their children unworthy to inherit their possessions,
cc-acp av dt n1 pp-f po32 n1 vvz p-acp d j-jn n1. uh, av j pns32 vbb, cst pns32 vvb po32 n2 j pc-acp vvi po32 n2,
(26) sermon (DIV1)
905
Image 13
5060
unless they will be heirs of their malice, and to prosecute a revengeful course set on foot by them;
unless they will be Heirs of their malice, and to prosecute a revengeful course Set on foot by them;
cs pns32 vmb vbi n2 pp-f po32 n1, cc pc-acp vvi dt j n1 vvn p-acp n1 p-acp pno32;
(26) sermon (DIV1)
905
Image 13
5061
as the father of Hannibal took an oath of him, bound at the Altar, that he should never have peace with Rome.
as the father of Hannibal took an oath of him, bound At the Altar, that he should never have peace with Room.
c-acp dt n1 pp-f np1 vvd dt n1 pp-f pno31, vvn p-acp dt n1, cst pns31 vmd av-x vhi n1 p-acp vvb.
(26) sermon (DIV1)
905
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5062
Do these people at any time remember, that it was one of those fearful sins that God gave up the Heathen unto, in his just judgement, to be NONLATINALPHABET, that is, implacable.
Do these people At any time Remember, that it was one of those fearful Sins that God gave up the Heathen unto, in his just judgement, to be, that is, implacable.
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(26) sermon (DIV1)
906
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Do they (2.) think of the condition of their begging forgiveness of God,
Do they (2.) think of the condition of their begging forgiveness of God,
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(26) sermon (DIV1)
906
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and how they seal up their own judgement. 3. If, from any one vitious affection, we may conclude a nullity of grace, surely from this:
and how they seal up their own judgement. 3. If, from any one vicious affection, we may conclude a nullity of grace, surely from this:
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(26) sermon (DIV1)
906
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God is love; and the devil is malice:God is love; and the Devil is malice:
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(26) sermon (DIV1)
906
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and it is NONLATINALPHABET, (as the Greek Father saith.) It is the most proper affection of the devil, to be an irreconcileable enemy.
and it is, (as the Greek Father Says.) It is the most proper affection of the Devil, to be an Irreconcilable enemy.
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(26) sermon (DIV1)
906
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In the second place, let us labour for this godly and charitable disposition, to forgive others their offences;
In the second place, let us labour for this godly and charitable disposition, to forgive Others their offences;
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(26) sermon (DIV1)
907
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yea, as our Saviour faith, to seventy times seven times. And let us but set before us the example of God, who, upon repentance, receiveth us;
yea, as our Saviour faith, to seventy times seven times. And let us but Set before us the Exampl of God, who, upon Repentance, receives us;
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(26) sermon (DIV1)
907
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and it will answer all objections. When the Flesh saith, He is base that hath wronged me;
and it will answer all objections. When the Flesh Says, He is base that hath wronged me;
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(26) sermon (DIV1)
907
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shall I forgive him? Think, there is not that distance between thee and thy brother, that is between God and 〈 ◊ 〉.
shall I forgive him? Think, there is not that distance between thee and thy brother, that is between God and 〈 ◊ 〉.
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(26) sermon (DIV1)
907
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I, but secondly, it is not the first time:
I, but secondly, it is not the First time:
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(26) sermon (DIV1)
907
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And did never God but once forgive thee? But thirdly, he will do it again:
And did never God but once forgive thee? But Thirdly, he will do it again:
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(26) sermon (DIV1)
907
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And wilt thou never more offend God? I, but fourthly, it beseemeth not my place.
And wilt thou never more offend God? I, but fourthly, it beseems not my place.
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(26) sermon (DIV1)
907
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Why, is thy place greater then Gods? Fifthly, I shall be counted a coward. Is God so, for forgiving? Think often, how thou carriest thy self towards God,
Why, is thy place greater then God's? Fifthly, I shall be counted a coward. Is God so, for forgiving? Think often, how thou carriest thy self towards God,
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(26) sermon (DIV1)
907
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and thou wilt be more inclinable to forgive thy brother his offences toward thee. It is said, And Hagar bare Abraham a son.
and thou wilt be more inclinable to forgive thy brother his offences towards thee. It is said, And Hagar bore Abraham a son.
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(26) sermon (DIV1)
907
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Here might be observed, how faithfully God performeth what he promised: for the Angel had said this from God, and now it is effected. But of this plentifully heretofore;
Here might be observed, how faithfully God Performeth what he promised: for the Angel had said this from God, and now it is effected. But of this plentifully heretofore;
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(26) sermon (DIV1)
909
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as likewise of that which might be noted out of the disposition of the name by Abraham; it is in the power of the father:
as likewise of that which might be noted out of the disposition of the name by Abraham; it is in the power of the father:
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(26) sermon (DIV1)
909
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He was advertised by Hagar, what the Angel had said concerning the childes name; and now, according to his right and place, he doth impose it.
He was advertised by Hagar, what the Angel had said Concerning the child's name; and now, according to his right and place, he does impose it.
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(26) sermon (DIV1)
909
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The wife may suggest, and advise, and counsel; but she may not usurp that power and right of the husband.
The wife may suggest, and Advice, and counsel; but she may not usurp that power and right of the husband.
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(26) sermon (DIV1)
909
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The last verse is onely a Chronologie of Abrahams age when Ishmael was born unto him;
The last verse is only a Chronology of Abrahams age when Ishmael was born unto him;
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(26) sermon (DIV1)
910
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which affordeth little matter of observation. I will therefore conclude with this: This good man, Abraham, in his old age, hath a son:
which affords little matter of observation. I will Therefore conclude with this: This good man, Abraham, in his old age, hath a son:
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(26) sermon (DIV1)
910
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Though it be not the issue which God intended him, yet it is a comfort unto him.
Though it be not the issue which God intended him, yet it is a Comfort unto him.
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(26) sermon (DIV1)
911
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God crowneth the old-age of his servants with many comforts. They have wisdom, increased by long experience; they are reverend, and respected;
God Crowneth the Old age of his Servants with many comforts. They have Wisdom, increased by long experience; they Are reverend, and respected;
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(26) sermon (DIV1)
911
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they see their childrens children; they are freed from troublesome services; and, above all, God giveth them the comforts of his Spirit;
they see their Children's children; they Are freed from troublesome services; and, above all, God gives them the comforts of his Spirit;
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(26) sermon (DIV1)
912
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and he maketh them not onely teachers of others, but examples unto others:
and he makes them not only Teachers of Others, but Examples unto Others:
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(26) sermon (DIV1)
912
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he is ready to comfort them, because the time of age is that time, those days whereof Solomon saith, There is no pleasure in them. For the Use:
he is ready to Comfort them, Because the time of age is that time, those days whereof Solomon Says, There is no pleasure in them. For the Use:
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(26) sermon (DIV1)
912
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Let those that are aged bless God for those comforts he affordeth them;
Let those that Are aged bless God for those comforts he affords them;
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(26) sermon (DIV1)
914
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and above all, let them bless God for a good old-age, when God is pleased to continue, yea to improve their graces;
and above all, let them bless God for a good Old age, when God is pleased to continue, yea to improve their graces;
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(26) sermon (DIV1)
914
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that, though the outward man decay, the inward man is sound; and the decays of Nature are made up with soundness of grace:
that, though the outward man decay, the inward man is found; and the decays of Nature Are made up with soundness of grace:
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(26) sermon (DIV1)
914
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such an old-age is not onely a comfort to ones self, but a crown, (saith Solomon, Prov. 16.) The hoary head is a crown of glory,
such an Old age is not only a Comfort to ones self, but a crown, (Says Solomon, Curae 16.) The hoary head is a crown of glory,
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(26) sermon (DIV1)
914
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when it is found in the way of righteousness. when it is found in the Way of righteousness.
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(26) sermon (DIV1)
914
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When the white almond-tree doth so flourish, he that will not rise up to it, it is pity that he should ever be old.
When the white Almond tree does so flourish, he that will not rise up to it, it is pity that he should ever be old.
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(26) sermon (DIV1)
914
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I pray therefore, Let us that are old, above all comforts, labour for this: It is woful to see one that is declining in body, yet worse in soul;
I pray Therefore, Let us that Are old, above all comforts, labour for this: It is woeful to see one that is declining in body, yet Worse in soul;
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(26) sermon (DIV1)
915
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to be neer the grave, and far from heaven:
to be near the grave, and Far from heaven:
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(26) sermon (DIV1)
915
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to hear old people blaspheme and swear, to be excessive, to be lustful, and, even when strength is gone, to talk 〈 ◊ 〉;
to hear old people Blaspheme and swear, to be excessive, to be lustful, and, even when strength is gone, to talk 〈 ◊ 〉;
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(26) sermon (DIV1)
915
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as if they wanted not a will, but a power on••y to sin: to see them as foolishly fashionable as young girls:
as if they wanted not a will, but a power on••y to since: to see them as foolishly fashionable as young girls:
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(26) sermon (DIV1)
915
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to hear them lye and slander: I say, This is woful. Oh labour we for grace;
to hear them lie and slander: I say, This is woeful. O labour we for grace;
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(26) sermon (DIV1)
915
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That must be our chief comfort in age, better then all the Sack and Sugar in the world:
That must be our chief Comfort in age, better then all the Sack and Sugar in the world:
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(26) sermon (DIV1)
915
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We need not be bidden to get Spectacles when our eyes fail us, or a staff when our limbs fail us;
We need not be bidden to get Spectacles when our eyes fail us, or a staff when our limbs fail us;
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(26) sermon (DIV1)
915
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and shall we not seek for grace that may support us? And let us live in the fear of God,
and shall we not seek for grace that may support us? And let us live in the Fear of God,
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(26) sermon (DIV1)
915
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and be examples of piety to others; and then we may sing, with old Simeon, Lord let thy servant depart in peace. Preached, Febr. 2. 1641.
and be Examples of piety to Others; and then we may sing, with old Simeon, Lord let thy servant depart in peace. Preached, February 2. 1641.
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(26) sermon (DIV1)
915
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