Sarah and Hagar, Sermon 16
THE SIXTEENTH SERMON.
GEN. 16.12.
And he will be a wilde man, and his hand will be againſt every man, and every mans hand againſt him.
I Muſt acquaint you, with one thing further; 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, and the Covenant of the Goſpel: as appeareth by the Apoſtle,Gal. 4. Gal. 4. Now, in that Iſhmael is a wilde aſſe; it argueth the wilde and fierce nature of man, which by the Law cannot be tamed, but is made more rebellious: Man, as an unbroken horſe, when he is curbed and kept in, flings the more. This is that which the Apoſtle ſaith,Rom. 7.8, 9, 13 Obſerv. 1. How ſin is irritated and provoked by the Law, yet that remaining good and holy. Rom. 7. Sin taketh occaſion, by the commandement; and verſ. 9. When the commandement came, ſin revived; and verſ. 13. By the commandement, ſin became exceeding ſinfull; ſin is irritated and provoked by the law; not only becauſe (as Origen ſaith,) quae prohibentur, magis deſiderantur; 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: 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; but alſo becauſe when ſin findeth it ſelf univerſally reſtrained, and meets with death and hell, at every turn; 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 thus the Law is ſaid to ſtrengthen ſin; not per ſe, aut ex intentione legis, not by it ſelf, or through its own intention; but by accident, irritating and provoking that ſtrength, which was in ſin before; though undiſcerned, and leſs operative: for as the preſence of an enemy, doth actuate and call forth that malice, which lay habitually in the heart before; 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; even as a mad dog, is the madder for his chayn: a ſtrange wildneſs, and fierceneſs, and ſtubbornneſs, there is in us naturally: we are foreign, and will endure no rule: nay,Tit. 1.10. that which ſhould hinder us, inflameth and enrageth us; and oftentimes we are the worſe, for being reproved.
For the Uſe.
We muſt labour to be recovered,Application and to be ſubject to the Law of God; 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; 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.
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; as he ſhall be fierce and cruell in his own nature, ſo he ſhall exerciſe this cruelty.
And we may here obſerve,Obſerv. 2. Wicked minds are full of cruelty, and that an infallible ſymptome of an Iſhmaelite. Ioh. 8.44. That wicked minds are full of cruelty. 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; not of his Creation, but Defection; as ſoon as he was faln, he ſought the ruine of mankind. So that Natales in Diabolo (as the Father ſaith; in another caſe;) we find the firſt beginning of cruelty in Satan: and from this evill one was Cain, ſaith St. Iohn, 1 Epiſt. 3. who ſlew his brother; 1 Ioh. 3.12.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; Such were the Aegyptians that oppreſsed, and killed the bodies of the Iſraelites with hard labour, and throwing their children into the River; it is called cruell bondage, Exod. 6.Ezod. 6.9. Eſau was a bloudy-minded man; He was reſolved upon the killing of his brother Jacob; and when he returned from Meſopotamia, came with a purpoſe to have effected it, if God had not taken off his edge; 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 ſaid, down with it, even to the ground; 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, and ſending ſome to kill him in his bed. 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. 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; even when he was a dying (as if he would have his Sun go down fiery red, 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. The next Herod was a bloudy man, and made nothing of the bloud of the Baptiſt, to content a wanton; and Herodias was worſe, whoſe thirſt could not be ſatisfied without bloud. And the third Herod was bloudy alſo, as appeareth by the killing of Saint James with the ſword, and his apprehending of St. Peter: Were not the Jews bloudy, whoſe hands were dyed in the bloud of the Lord of Life?Acts 9.1. 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; himſelf confeſſeth, that he was even mad againſt them, and did perſecute them to ſtrange Cities. Acts 26.11. Gen. 49.27.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. Into this Catalogue of cruell ones we may reckon thoſe Emperours after the time of Chriſt. One of them writh is Laws in bloud; Another wiſhing even while he lived, to ſee the world mingled with fire; and that Rome it ſelf had had but one neck, that he might cut it off at a blow. 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. And ſo of Severus, and Decius, and Diocletian, under whom that iſſue of bloud ſtopped for a while, but was again opened by Julian, that foreign, that grand Tyrant, that according to the ſtamp of his Coine (which was the Bull) did goare the world. I might be infinite in the inſtances of ſucceding times, how cruell many people have been; even this Poſterity of Iſhmael, the Turkes, how cruell have they been in all times, 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, an Acheldama, a field of bloud. 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: As Hannibal, who ſeeing a Pit filled with humane bloud, cryed out, O formoſum ſpectaculum! O moſt pleaſant ſhew! And Valeſus (the Proconſul in Aſia under Auguſtus) having cauſed three hundred men to be ſlain, walked among the dead bodies, and ſaid, O rem regiam! A ſtately act indeed! And theſe times want not thoſe foreign (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: Yea, will not ſtick to brag and boaſt of their ſhedding of bloud, as of a Trophee of their valour. Yea, I might ſpeak of ſuch, as out of their deſire to give their bloudy minds contentment, 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; vt ſentiant ſe mori: as he ſaid of old, make them feel themſelves to dye, by ſpinning out their lingring torments; one being to dye, deſired that he might be quickly diſpatched; it was anſwered, by him that had him in his power, nondum redij tecum … gratiam: nay ſoft (ſaith he) we are not friends yet; he made it good,Prov. 12.10 what Solomon ſaith, Prov. 12. The very mercies of the wicked, 'tis foreign their very bowels are cruel, and what then are their cruelties? But it may be you are tyred with this ſad narration; if you be not, I am: and therefore I will turn my ſelf, to matter of exhortation.
And for the application of this point;Application be we all exhorted to take heed of bloody mindedneſs, it is a thing unbeſeeming us as men: God ſendeth man into the world as harmleſs a creature, and as unapt to offer any injury, as any creature whatſoever; and ſure he did intend in it, that Homo, ſhould be homini Deus, non Lupus: that one man ſhould be a God (as it were) unto another,, and not a wolfe. 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,2 Sam. 24.14. ſhould be an Aſylum and a Sanctuary unto another; he did intend him to be foreign, a ſociable creature; and that men ſhould live together, in a loving fellowſhip.
And therefore, in the Second place, to be cruel and bloody, is a ſin even againſt humane ſociety; nay even the beaſts themſelves, that be of the ſame ſpecies, do not offer violence to one another: and what a fearfull thing is it, to ſee men embrue their hands in each others blood, Chriſtians! Countrymen! Neighbours! Brethren!
Thirdly, It is againſt Gods expreſs commandement: how ſtraightly doth he charge men, againſt blood and cruelty: and under what a penalty? Now how doth he forbid cruelty,Exod. 23.19. even towards the brute creatures? Exod. 23. Thou ſhalt not ſeeth the kid in the mothers milke: and Deut. 22. Thou ſhalt not take the damm, with the young ones: Deut. 22.6.Levit. 22.28. The old and the young, muſt not be killed both in one day. Thoſe precepts were ſepimentum legis, the hedge of the law: And the reaſon was, commendare clementiam (ſaith one,) to recommend clemency and gentleneſs to men: Et ut mitiores eſſent erga homines (ſaith another,) that they might be the more tender-hearted, to each other; for certainly, they that are cruel towards beaſts, are in a diſpoſition, to be cruel to men: And therefore the Athenians wiſely puniſhed thoſe boys, whoſe practice was to catch crows, and to put out the eyes of them.
Fourthly, If it be againſt the Law, to be cruel; I am ſure it is againſt the Goſpel, which is the Goſpel of peace; which breaths nothing, nor commands any thing, but that which tends to peace and mercy, and love, and compaſſion: and nothing ſo contrary to chriſtianity, as cruelty:Iſai. 2.4. 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 that nation ſhould not lift up the ſword againſt nation: c. 11.and again, Iſai. 11. That the wolfe ſhould dwell with the Lambe, and the Leopard with the Kid; the calfe, and the young Lyon, and a little childe ſhall leade them: that is, they that were of a fierce and ſavage diſpoſition, ſhould be compoſed to meekneſs and love; 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; and dance, in one anothers aſhes: What horrour is there in reading the late outrages in Germany! thoſe now freſh bleeding wounds of Ireland! where as cruel acts are done, as any former ſtory can paralell: and by brethren, by Chriſtians againſt Chriſtians! how have people buried all ſenſe of Chriſtianity: the very beaſts of different kinds, while they were in Noahs Arke, did agree together, and thoſe that are within the fellowſhip of the ſame Chriſtian Church, are bloody towards each other: how have we taken off, a great part of the reproach of the Pagans of the world? and ſtrengthned their hand to impiety; while we that profeſs the Prince of peace, and doctrine of peace, are at ſuch deadly differences amongſt our ſelves: In the fear of God, let us take heed of cruelty: and firſt let us avoid ſome ſpecial ſins, that are apt to lead us on to this.
As Firſt, ambition, and a deſire of advancement; what made Zimri kill his maſter, but ambition; or Abſolon ſupplant his Father, but ambition; or Herod, to kill the infants, (to take away the King of the Iewes,) but ambition; and the maintenance of his uſurpation?
Secondly, Take heed of covetouſneſs; 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; That is, ſuch as by violence and oppreſsion, force in their own intereſt, and cut their way to poſſeſſion: 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.
Thirdly, Let us take heed of envy, it was that which made Cain kill his brother; foreign & foreign, are not much diſtant from each other, malice and miſchief. 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.
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: The luſt of Herodias was the cauſe of the loſs of Saint Iohn Baptiſts head.
Fiftly, Let us beware of exceſs; who hath contention, who hath wounds without cauſe? Prov. 23.29.ſaith Solomon, Prov. 23. but he that ſitteth long at the wine; when wine hath inflamed the blood, and unthroned Reaſon, then a little occaſion moveth a quarrel, and the hand is quickly upon the ſword. Alexander killed his Clytus, in his drunkenneſs; and examples are too numerous; (even in theſe times) of thoſe that have ſlain others in their wine.
Sixthly, take we heed of nouriſhing Anger and Diſpleaſure long: for if we do, the Apoſtle tells us, we give place to the devil; and we know, he is a murderer, and will put on to blood. Anger retained, groweth as ſowre as Malice; and Malice hath black and bloody reſolutions: as we ſee in Abſalon againſt Amnon; who kept his wrath ſo long, until it burſt out into blood.
I would, in the laſt place, adviſe to take heed of an erroneous Conſcience, or a Zeal without true Knowledge: for even this hath put on many to blood; it hath made ſome ſacrifice their own children; as we ſee in the Old Teſtament. Thoſe thought they did God ſervice, while they killed his ſervants, Joh. 16. and Saint Paul, Joh. 16.2. Acts 26.in his blinde way, (as himſelf confeſſeth, Acts 26.) thought he ought to do many things contrary to the Name of Jeſus of Nazareth. And certainly, that Apoſtle, reprehending himſelf for the cruelty which he exerciſed upon the poor Saints, willeth us to beware of the ſame.
And in the ſecond place, there is ſomething to be done, to keep us from Cruelty; 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 if the Lion hath roared, let us be afraid.
Secondly, Let us think how like we are to God by mercy, who is the preſerver both of man and beaſt:foreign perdidit. foreign, ſolvo, deſtruo. And how like by cruelty to Sathan, who is Abaddon, and Apolyon, (i. e.) both in his Hebrew and Greek name, a Deſtroyer.
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; though Moſes plagued Egypt, and Elijah called for fire from Heaven, and Eliſha for the Bears, 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 healed the eare of one of them: 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?
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; yea, it woundeth the ſoul in that manner, that much Prayer and Faſting will not be enough to heal it: When David hath this to anſwer for, he cryeth out, Amplius me lava Domine; Waſh me throughly O Lord, more and more; and he prayeth again, Deliver me from bloud-guiltineſs, O God.
Laſtly, Often think of the Judgement to come, at what time the meek in ſpirit ſhall be much ſet by, and the mercifull ſhall find mercy, but a Judgment mercileſs to ſuch as have been cruell.
And now in the cloſe of this Exhortation, Let us know that it is directed to us all; neither is it needleſs to thoſe that are very forward in Religion; for as they have naturally the ſeed of all ſin in them, ſo they are apt upon Temptation even to be cruell: It was Simeon and Levy, whoſe anger their Father curſed becauſe it was fierce, and their wrath becauſe it was cruell,Gen. 49.7. 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; nay, took it ill it was not ſo. And Theodoſius an excellent Prince, and no vertue in him ſo eminent as compaſſion, Beneficium ſe accepiſſe putabat, cum regaretur ignoſcere: That he thought he had received a favour of any one, that deſired him to forgive; 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, ſo that in a ſhort time there were ſeven thouſand butchered; which coſt him deare before he could wipe it out, as they know that have read Saint Ambroſe his dealing with him. Even the Godly are ſubject to fierce and intemperate affections; 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 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 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 this is the nature of wicked and fierce men, that they are ſo reſtleſs, that they will provoke; not ſtay till they be provoked.Pſal. 35.20. Such David ſpeaketh of, Pſal. 35. They ſpeak not peace, but deviſe deceitful words againſt them that are quiet in the land. Obſerv. 3. Impious ſpirits are always apt unto Contention; as truely religious hearts to Peace.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. And ſo it is ſaid of ſome that provoked our Saviour to ſpeak of many things, willing to pick a quarrel. Such an one was Alexander; of whom it was ſaid, that he would fight with ſtones and mountains, if he had not men to fight withal. And ſo of one Coelius, who was of ſo turbulent a ſpirit, that he would not be quiet, except he were in quarrels; and was angry, if he were not provoked: his Motto was, Dic aliquid, ut duo ſimus; Say or do ſomething, that we may be two. And we want not thoſe ſwaggering ruffians, and roaring monſters, that walk the ſtreets meerly to quarrel. 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. They are compared unto aſps and vipers; and thoſe, foreign, that not being wronged, yet do hurt. It is as natural for the wicked to do evil, as for the fountain to run, or the fire to burn. And the cauſe of this motion of the wicked, is, not from without, but from a principle within. A Watch will not go, but by means of the ſpring; but the wicked heart worketh from it ſelf, foreign, of its own accord; 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: foreign, ſaith Nazianzen; Sin is ever ready at hand.Nazianzen.
Now for the Uſe of this:
Firſt, it may let thoſe that be of ſuch tumultuous ſpirits ſee,Application what a fearful caſe they are in. God would have men live in peace, and behold, they are enemies to peace; yea, they wilfully break it. Are the peace-makers bleſſed? then certainly, the peace-breakers are curſed. Shall the peace-makers be called the ſons of God? then certainly, the peace-breakers ſhall be called the children of the devil. Is there not a wo to him by whom the offence cometh? and do they dare to give offence, to provoke others, and to begin a quarrel? Men ſhould conſider one another, to provoke to love; as the Apoſtle ſaith; and theſe conſider their brother, to provoke him to hoſtility; and they will wrong him, to provoke him to ſtrike again. It is required of men, that; being provoked, they ſhould forgive it; for, it is the glory of a man to ceaſe from ſtrife: but theſe provoke others, and are willingly, and wittingly, & de induſtria, contentious*Contentioſi. Words in oſus, intimate vitious habits. Aulus Gellius. 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, and at the end of his days ſhould go to his own place, where there is nothing but tumult and confuſion?
In the ſecond place, I wiſh we might be provoked by a people that are not Gods people, as it is in Deuteronomy: Deut. 33.21.that we could be as forward to good, as they are to evil: They are ready to quarrel, and to offer injury; and their ſword, like Joab's, is ready to fall out of the ſcabberd, upon every occaſion; yea upon no occaſion. 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. Saint Auguſtine is for Emamus occaſiones, S. Auguſtine.let us buy opportunities of doing good. 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! many and many of thoſe, either we at all take no notice of, or at leaſt do not regard; but let them ſlip by, without making any uſe of them. 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; but in the later (like green wood) much blowing will not make us burn. We flee unto evil, but we are ſcarce haled to that which is good. Alacriùs illi ad mortem, quàm nos ad vitam; evil ones run more chearfully to death, then we to life and goodneſs. 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! Let us with trembling think of it: Conſider this, all ye that forget God. We will not, when he would; and he will not, when we would.
It followeth, And every mans hand againſt him; that is, to oppoſe him. We may ſee, then,
Obſerv. 4. Contentious perſons, as they are troubleſom, ſo hateful unto all men.That the troubleſome man is hateful to all men.
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, when he was ſo full of rage, that he cared not for killing a man in his fury. And how hateful, think you, that Nimrod, that mighty hunter, was unto men! Joſhua cenſured Achan, and it enraged the people againſt him, in that he had troubled them. And if Elijah had been a troubler of Iſrael, no doubt all the people would have been againſt him. 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; that he ſeeks nothing but to put cauſleſs fears and jealouſies into their heads: and himſelf complaineth, that he was a man of contention. And ſo Amos ſuffereth as a man that troubleth the publike peace; 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: As who ſhould ſay, Take heed of theſe men, bend your ſelves againſt them, and caſt them out ſpeedily; for they be Incendiaries, and they raiſe tumults whereſoever they come; 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:
ApplicationFirſt, this may anſwer that complaint that ſome men and women make in the world: I am not beloved (ſay they) I cannot have the good will of my neighbours; they are ſtrange unto me, they will hold no converſation with me. Why, you are not peaceful; you are diſturbant to your neighbours; you are inimicitious to thoſe that offer you none injury; you are medling with things that belong not unto you; you are carrying tales between others; and you are ſiding with thoſe that be naught. If ſo, wonder not that you are hated: it is the juſt judgement of God upon you, that men ſhould be afraid of you, and ſhun your ſociety.
Secondly, it may teach men how to gain love, and to be well reſpected in the world: let them be affable and courteous; let them do good offices, as they have occaſion; let them ſtudie to be quiet, as the Apoſtle ſaith:) let them not willingly offer injury, nor let them take exceptions at any thing they ſuffer: let them be innocent as doves. This peaceableneſs conduceth much to make that which Saint Peter calls foreign, a fair converſation. The Sichemites can give this motive for the dwelling of the ſons of Jacob amongſt them, Gen. 34.Gen. 34.21. becauſe they were peaceable men. Innocency, and harmleſneſs, and quietneſs, (though they be contemned by proud and ſtirring humours, as a foreign, a flatneſs of ſpirit; yet) certainly they are no cyphers in Chriſtian Arithmetick. Solomon maketh it the property of a fool, to be medling; but a meek and quiet ſpirit is of God. So then, now, who would not rather chuſe to be a fool to the world, and wiſe to God; then wiſe to the world, and a fool to God? A peaceable man will get love; a contentious man will get hatred, and be a burden to the place where he liveth. 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.