Sarah and Hagar, Sermon 8
THE EIGHTH SERMON.
GEN. 16.6.
But Abraham ſaid unto Sarah, Behold, thy maid is in thine hand.
THe next event is, Abrahams yeelding up Hagar into the power of her miſtreſs.
We have heard how bitter Sarah was to him; how ſhe had expoſtulated with him; charged him unduely; and concluded with an imprecation.
S. Chryſoſtom, in locum.foreign, (ſaith Saint Chryſoſtom) foreign; What doth this adamant, now, this generous ſouldier of the Lord? Why, ſaith he, foreign: he giveth proof of that habit of vertue that was in him; and beareth all that had been ſaid, patiently and wiſely.
And firſt, we will obſerve, that he replieth.
Secondly, the manner of his reply; wherein he ſheweth himſelf, both ways, a diſcreet man, and a loving husband.
Muſculus.The firſt: Objurgatus ab uxere, non tacet, ſed reſpondet, (ſaith Muſculus:) Being chidden of his wife, he is not ſilent, but replieth: And he did ſo, for two Reaſons.
Obſerv. 1. Ʋnſeaſonable ſilence, betrayeth a mans innocency.1. If he had replied nothing, it would have more provoked his wife; it might have ſeemed a ſigne of contempt. 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: for ſhe interpreted it as a kinde of ſcorn.
2. If Abraham had not anſwered, it would have confirmed his wife in her unjuſt ſuſpition of him; and ſhe would have ſaid, See, he hath nothing to reply; ſelf-guiltineſs bungs up his mouth: for, were he faultleſs, why doth he not ſpeak, and purge himſelf? but he well knoweth, I have charged him with nothing but truth: he hath animated my maid to her baſe carriage towards me, and fomenteth her ſtill in her petulancy. And therefore, cùm clamat conſcientia, ſilet eloquentia: when the conſcience is clamorous, the tongue is mute. He had reaſon therefore to anſwer, that he might clear himſelf. And certainly, as, in regard of the former Reaſon, it is a fault in a man, 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, as not, by a modeſt and ſober anſwer, to wipe off the dirt that is caſt upon him. It is not enough to ſay, (as the man in Jerome) Sufficit mihi conſcientia mea, 8. Jerome.& habeo Deum judicem conſcientiae: my conſcience is ſufficient for me, and I have God the ſole judge of my conſcience: For Job had both Teſtem in coelo, (as himſelf ſaith) my witneſs is in heaven; and he had his conſcience witneſſing for him: 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 ſo did Jeremiah open his mouth againſt his adverſaries: and ſo did Steven, and Saint Paul, and divers others. 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, 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; nay, he ſeemeth to deſpiſe ſo great a bleſſing: and he may, for the preſent, lie under an unjuſt diſgrace; which, to an ingenuous nature, is no little affliction; ſo he may, another day, be judged pro otioſo ſilentio, as well as pro otioſo verbo, (ſaith Saint Ambroſe; S. Ambroſe.) for that ſame idle ſilence, as well as for other idle words. It is true, we read in Scripture, that when reproaches have been ſent out againſt holy men, they have been ſilent: 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. Numb. 6.Numb. 6.12. Aaron and Miriam ſpeak againſt Moſes, and uſe words of diminution:Toſtatus in loc. Toſtatus maketh it a queſtion, Whether Moſes were preſent to hear them, or no; and he thinks it more probable, that he was not preſent: But 'tis like enough he quickly heard of it; and yet (ſaith he) non legitur quod reſpondit; 'tis not mentioned that he anſwered. What might be the reaſon of that? Was it becauſe he took knowledge, that God had took knowledge of it, 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.
Or, ſecondly, was there not another reaſon of it? namely, that if he ſhould have made a reply, 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: 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; (ſaith Ferus; Ferus in locum.) becauſe God had choſen Moſes for a Leader, Aaron for the Prieſt, and Miriam for a Propheteſs unto his people; to ſome of whom, this would have been a delight, to ſee brother and ſiſter againſt brother; to ſee the Prince, and the Prieſt and Propheteſs, claſh: Therefore, rather then he would give cauſe of inſulation to malevolent and envious ſpirits, tacitus voravit injuriam, Calv. in locum.(as reverend Calvin ſaith;) he ſwalloweth the injury, with a patient ſilence. So we read, that when Shimei railed at David, and curſed him, he anſwered not, though he were within hearing,2 Sam. 16. 2 Sam. 16. For,
1. He was a contemptible perſon.
2. It was no time for David, being in his flight, to anſwer him.
3. He ſaw no hope, by anſwering ſuch a rabidus canis, (as the Father calls Julian) ſuch a mad dog,Silence, in ſome caſes, vertuous. to quiet him: and therefore he wiſely forbore a reply. 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; 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 therefore he would prevent their ſin. Our bleſſed Lord, before the high-Prieſt, being accuſed, held his peace,Mark 14.61. And Chap 15. and anſwered nothing, Mark 14. and, Mark 15. being accuſed before Pilate, and the high-Prieſts, he anſwered nothing. Saint Chryſostom gives the reaſon; He knew he ſhould nothing advantage his cauſe, nor perſwade them; but enflame them further: And he would not anſwer Herod, Luke 23.9.when he earneſtly queſtioned him, Luke 23. So would not he anſwer a word, when theſe did malitiouſly accuſe him. 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, and anſwered him not a word; and that Hezekiah had commanded them not to anſwer him,2 Kings 18.36. 2 Kings 18. It was not onelyonly to ſpite the railer with ſilence; but Hezekiah knew, by a reply, he might be exaſperated, but not reformed.
And ſecondly, the rebounding of thoſe multiplied blaſphemies, might make ſome ill impreſſions in the multitude; and therefore they ſuffered him to lie in his own ſmoak.
To ſhut up this Point:
ApplicationIt is true, in ſuch caſes as theſe, ſilence is fit, nay neceſſary: if God may loſe glory, or our brother thereby rendered the more ſinful, or if no fit time or place for ſpeaking: For it is a great piece of Prudence, to know when and where to anſwer. 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; vindicate their reputation, and do what they can, to ſet themſelves upright in the opinion of thoſe that misjudged them. The ſervants of God have done it, in all times: God himſelf hath put into the mouthes of his Prophets, anſwers to thoſe cavils and exceptions that people have made againſt his proceedings. The Son of God himſelf did it, as it appeareth in the Goſpel: and we may lawfully do it; always provided, we do it modeſtly, as Abraham did here. And ſo we come to the manner of his replying.
S. Chryſoſtom.Wherein, (as Saint Chryſoſtom ſaith) is obſervable, foreign: the admirable prudence of this righteous man, and the multiplyed exaltation of his patient temper; for he is not only not offended with the harſh words that were given him, but foreign:foreign Obſerv. 2. The piety and prudence of milde reproofs; with cautions and remedies for their contraries. he maketh a very gentle anſwer; and here he playeth the part of a diſcreet and religious man, (as I ſaid before) and of a prudent and a loving husband.
Firſt, he ſheweth himſelf a diſcreet and religious man; for both diſcretion and religion guide a man to pacifie wrath by fair and eaſie language; and not to irritate it further, by retorting provoking words; yea, though a man be innocent, yet he muſt not be paſſionate; and though the party incenſed be juſtly to be reproved,The prudence and piety of milde reproofs, and anſwer. yet neither is that the time for ſharpneſs. For as the Phyſitians rule is, Remedia in remiſsioribus applicanda: Medicines are to be applyed, not in the paroxyſm, or ſtrength of the fit, but the abatement: So a man is not to be reproved in his careir; as good talk to a man that is abſent, as good talk to a drunken man: Abigail ſaid nothing to her husband being overcome with wine, until the next morning; and as it is no fit time to reprove another in fury, ſo neither is harſh language the way to do it, for this adds but fewel to the fire;S. Auguſtine. 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. But there is prudence and piety in a meek anſwer: the Cannon ſhot loſeth its force when it lighteth upon ſoft earth or wool; ſo the violence of anger is mitigated, when it is not reſiſted, but meets with a meek ſpirit. This is that which wiſe Solomon hath,Prov. 15.1. Prov. 25.15. Prov. 15. A ſoft anſwer putteth away wrath, but grievous words ſtir up anger, and are as oyl to the flame: and ſo Prov. 25. A ſoft tongue breaketh the bones; or as it is in the original, foreign, twill break a man of bone foreign, ſuch an one as is moſt ſtiff and obdurate: a notable example we have of this in Gideon, who when he had gotten that glorious victory over the Midianites; was ſet upon by thoſe of Ephraim, to charge him with ambition and pride, as unwilling to have any ſharers in his conqueſt; the text ſaith,Judg. 8.1. they did chide with him ſharply: Judg. 8. He could not but be ſenſible of the affront, where he deſerved thanks, to be quarrelled for what he had done; but what did he in this caſe? Sure that which became a pious and prudent man: he did not upbrayd them with their cowardlineſs, in that they did not offer themſelves to the battle;mildeneſs a conquering vertue. or tell them that after the exploit done, every coward can be valiant; and after the fray ended none ſpeak bigger then the fearfulleſt: nor doth he twit them with their unthankfulneſs for his good ſervice done unto them and all the people; but he gently ſpeaketh, and extenuateth his own act, and advanceth their performance; his was but a gleaning in compariſon of their full vintage; he gives them good words, and the iſſue is, Verſe 3. Their anger was abated towards him, (ſaith the text.Verſ. 3. Joſhua 22.) An other example we have, in Joſh. 22. When the Reubenites had ſet up an Altar, their Princes ſend a ſharp meſſage unto them; they begin with a challenge, and charge them not only with tranſgreſſion but apoſtacy and rebellion; their words are very ſharp and ful of wrath; 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; but their anſwer was milde and moderate; they thought with themſelves, this act of ours though it was well meant, yet might be by interpretation ſcandalous; and therefore good reaſon our mildneſs ſhould give ſatisfaction for that offence which wee have not prevented: and their anſwer was ſo pleaſing, that the anger of the other is appeaſed; and they goe away with comfort and contentment: an other example we have in Abigail, 1 Sam. 25.1 Sam. 25. when her husband had churliſhly, 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 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 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 layeth before him the happy peace of his ſoul, in refraining from innocent blood: 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; 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:
ApplicationI wiſh it were taken up into our practices; for it is too cuſtomable in theſe dayes, if men ſee others enraged, and in their fury, they grow as furious as they; 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: yea, and being heated a little, they are then become ambitious of the laſt word,S. Baſil. and keeping the field laſt; though (as Saint Baſil ſaith in an other caſe) foreign; all the reward of their victory is but ſin: a man would bleſe himſelf to ſee the carriage of that people, how furious and paſſionate they are, how they ſcorn to yeild, how earneſt to overcome in a Barrating way?Cautions and remedies againſt common barratings. Oh, what reſpect is here had to the honour of God; or the credit of our profeſſion! which ſhould make us Doves, and not Vultures; Lambs and not Lions! 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 offence do we give unto all civil perſons, who much loath theſe uncharitable conteſtations!
Well, to conclude this point; if we will ſhew our ſelves prudent and pious, let us ſeek peace, and purſue it: if we ſee them enraged, and they flie upon us, give them peaceable and fair language, and, by gentleneſs, fetch them off from the ſhelf whereon they ſtick: Violence will not do it; but Meekneſs will. This, it may be, will be accounted a foreign, a poverty of ſpirit: but I am ſure, it is pleaſing unto God, and the greater maintainer of love: for Patience and Charity are put together, Tit. 2. yea,Tirus 2.2. it giveth a man great peace in himſelf, when, though his brother be furious, he is meek and courteous; he overcometh, without ſtriking a ſtroke.
Secondly, he carrieth himſelf as a wiſe and kinde husband.Obſerv. 3. Conjugal prudence, and maſculine condeſcention; with the contrary reproved. S. Chryſoſtom on the place. Abraham had well obſerved the acrimony and ſharpneſs of his wives words; and withal, was conſcious to himſelf of his own integrity, in regard of the thing objected; and how little he had deſerved, at her hands, this hard meaſure. 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, as guilty of the miſcarriage of thine handmaid towards thee; or that I ſupport her in her malepertneſs? Had I ever thought of taking this woman into my bed, but by thy motion and perſwaſion? I did herein reſpect voluntatem tuam, non voluptatem meam; thy will, and not my pleaſure. 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, after ſo long experience of my conſtant love, grow into a jealouſie and ſuſpition of me? Thou art led by Paſſion, and not guided by Reaſon But now, that thou mayeſt ſee how free I am from what thou chargeſt me withal: 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,
Firſt, he conſidered ſhe was his wife, and as neer unto him as his own fleſh.
Secondly,Calvin on the place. (as Calvin ſaith) He conſidered how loyal and obedient ſhe had been unto him, all her time; ſhe had never diſpleaſed him hitherto; and therefore this preſent errour was the more to be born withal: the firſt offence, where the whole courſe hath been formerly fair, pleads for pardon: Even Balaams aſs can plead that, when ſhe cruſhed his foot againſt the wall, and fell down under him: Was I ever wont to do ſo unto thee? Numb. 22.30.
Thirdly,Conjugal love and prudence. Abraham wiſely conſidered the ſtrength of the temptation that his wife had: 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.
Fourthly, he conſidered alſo, that jealouſie (which is an exceſs of love) hath ſudden and ſhrewd effects.
And laſtly, (which is the main of all) he conſidered her ſex; ſhe was a woman; and Paſſion is incident to that ſex: and therefore he bare with her infirmity. He practiſed that which Saint Peter afterwards gave in precept,1 Pet. 3.1. 1 Pet. 3. for husbands to dwell with their wives, as men of knowledge; and to favour them, as the weaker veſſels.
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:
Husbandly condeſcention.1. Some are natural, inward imperfections; as, ſlowneſs of conceit and apprehenſion, ſhortneſs of memory, haſtineſs.
2. Outward: 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. Abraham did not love Sarah the leſs, becauſe ſhe was barren; nay, Elkanah gave his wife a double portion, becauſe of this.
Secondly, infirmities are not all tranſgreſſions and breaches of Gods law; as ſhrewiſhneſs, waywardneſs, peeviſh ſullenneſs. Now theſe, though they may be ſeaſonably, in due time and place, touched;Prov. 19. yet, where the matter is not great, as good not take notice of them: 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: as China-diſhes, and Cryſtal-glaſſes, and the like. Of all parts of the body, the eye is moſt tenderly uſed and touched. Now what things, what perſons are more precious then a wife? and yet withal, a weak veſſel, and therefore to be born withal. Beſides, the husbands count themſelves ſtronger: now the ſtrong are to bear with the infirmities of the weak, Rom. 15.1.Rom. 15. we know the language of Zipporah to Moſes; and we read alſo of his meek carriage towards her. Yea, when Jezebel had uſed thoſe upbraiding words towards Ahab, and reproached him with a flatneſs of ſpirit, as if he were not worthy to ſway a Scepter; he replieth not.
For the Uſe of this:
ApplicationIt meets with ſome husbands in theſe times, who, if the wife be a little moved, they are preſently on the houſe top, 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 they ſtand ſo much upon their headſhip and authority, that they think the wife offendeth, but they do not. 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, 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.
In the ſecond place, let it teach husbands, as they take knowledge of their dignity, ſo to learn their duty; 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. Marriage, as it is honourable, ſo it is a comfortable condition… yet, as ſweet as it is, and as loving as poſſibly the parties can be; there will intervene ſomething, that will require each others patience and forbearance.
Now there be certain things, that conduce much to make the married eſtate a peaceable condition, and to make it an harbour unto them: where there may be peace and ſecurity, when the world, like the ſea, is full of tempeſts.
Firſt, let them not willingly give each other offence: for offence cauſeth contention.
Secondly, if an offence be given by the one, (if it be but ſlight) it muſt not be taken by the other: for if both be angry together, the fire will be the greater.
Thirdly, if the one muſt be reproved, let it be done privately, and not in the obſervation of others.
Fourthly, children or ſervants muſt not be bolſtered up by the one, againſt the other.
Fifthly, they muſt not twit each other with the husbands and wives of others, or with their own former wives or husbands: for compariſons, in this kinde, are very odious.
Sixthly, take heed of unjuſt jealouſies and ſuſpitions of each other: for this is the bane of domeſtical peace.
Seventhly, they muſt take heed of divulging each others infirmities; which ſome take delight in; but it is an ungodly practice: had they any ſore about them, they would be loath to talk of it: And, did man and wife eſteem each other one fleſh, they would be loath to reveal each others weakneſſes.
Laſtly, in all things that may ſtand with a good conſcience, they ſhould ſeek to pleaſe each other; and rather ſuffer themſelves to be croſſed, then to diſcontent each other. Saint Paul makes this a mutual duty between man and wife, 2 Cor. 7.1 Cor. 7.33, 34. and expreſſeth it by a word that ſignifieth more then ordinary care;*foreign. foreign, which ſignifieth a dividing of the minde, a caſting this way and that way, how to give beſt content.
If theſe things be obſerved, there will be no bitterneſs in the eſtate of Wedlock; of which it ought to be free: 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: Now if he be not there, there will be a fire: for, (as the Hebrews obſerve) foreign ſignifieth the man, and foreign the woman:foreign and foreign the firſt and laſt letters whereof, make foreign, that is, God: if thoſe be taken away, there is left foreign, that is, fire. Where love is not, God is not: and where God is not in the family, there is nothing but Fire; and ſuch a fire, as God onelyonly knows when it will be quenched.
ApplicationAnother thing Calvin addeth, which I will winde up, in way of Application of this Point.
Abrahams family was now the Church of God: and as in his family there fell this diſcord; ſo, in the Church of God, are apt to be diſſentions. It muſt be the care of the members of the ſame, to bear with each other; and quietly to take up differences, leſt Religion ſuffer by it. It is true, that not onelyonly for the diviſions of Reuben, but of Levi, are great thoughts of heart: and when ſome a little forget themſelves, others are as violent againſt them; that neither will yeeld unto each other, but, by their altercations, make the breach every day wider; and ſo tear that coat of Chriſt, that the ſouldiers themſelves would not divide. I am ſure, it is the duty of us all, to follow after the things that make for peace: And while we do the contrary, (through Pride, or Faction, or Schiſm, or Ambition, or novel conceits newly drunk in) we cannot love God; for he is the God of peace and love:S. Auguſtine 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: 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: for theſe inteſtine differences are graviſsimum Fidei excidium, S. Hilary.(ſaith Hilary;) the moſt grievous deſtruction of the Faith. We onelyonly gratifie Satan, whoſe beſt muſick is our diviſion: he doth captare inquieta tempora, even hunt after ſuch unquiet times: they are his opportunities, his harveſts; and he findes it good fiſhing in troubled waters; and works men not onelyonly to a defection from the Faith, but to flat atheiſm and prophaneſs. God make us wiſe, to foreſee, in time, the diſmal effects of our Civil Midianitiſh wars, and to prevent them.
To go on: Obſerv. 4. Good mindes will yeeld of their own right, for piety and peace ſake.Thy maid is in thine hand, to do to her as it pleaſeth thee.
Why, (ſaith one upon the Text) Abraham might have a little more ſtood upon it, and have ſaid to Sarah, Thy maid is now in another condition then ſhe was before; ſhe is become my wife, with thine own conſent; and now ſhe hath conceived, and that iſſue will belong to me: ſhe is mine, and the childe ſhe goes withal is mine; and I muſt have a care of both: I may not ſuffer thee to have thy will of her. There is none of this; he calls her ancillam here, her maid; and yeelds the power of her to Sarah: She is in thine hand; 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.
Gen. 13.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, and ſo a neceſſity of parting; 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; and Lot ſhould have taken his leavings; yet foreign,S. Chryſoſtom. (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. 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; yet when they ſtrive with him for them, he leaveth them unto them, and digs elſewhere, Gen. 26. There was no reaſon that Jacob, Gen. 26.keeping Labans ſheep, ſhould make good that which was torn of wilde beaſts: yet he bare the loſſes of it, for peace ſake, Gen. 31.And Chap. 31. We ſee this in Nehemiah: Chap. 5.Neh. 5.14, 15. there was a certain allowance due to the Governour; yet Nehemiah would not take it, becauſe he found the requiring of it had been burdenſom to the people. Our bleſſed Lord coming to Capernaum, Matth. 17.Matth. 17.10. tribute was demanded of him; he firſt ſhews that he was not bound to it; 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, for the getting of money to diſcharge it. This was the ſpirit that was in Saint Auguſtine, and other Biſhops with him,S. Auguſtine. in his time, as appeareth in his Book de Geſtis cum merito: They were content, for peace ſake, to admit of Coadjutors into their Sees: yea, pro Chriſti unitate, Epiſcopatum deponere; to preſerve Chriſtian peace, even to lay down their Government; which they did not account (as they ſaid) perdere, but Deo tutiùs commendare; that it was not to loſe their Reverend Authority, but to lay it up ſafer, by recommending it to God. And Saint Jerome, of Nazianzen, both in his Life,S. Jerom, l. 2. c. 9. touching Nazianzen. 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: Abſit (ſaith he) ut mei cauſâ, aliqua ſimultas oriatur inter Sacerdotes Dei: God forbid (ſaith he) that, for my cauſe, there ſhould be the leaſt diſcord among the Prieſts of God: adding thoſe words of Jonah to the Mariners, Si propter …e tempeſtas iſta, tollite, & mittite in mare: If for my ſake this great ſtorm come upon you, take me, and caſt me out into the ſea.
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. So they preferred the peace of the Church, before places or lives. Saint Paul might have commanded Philemon, but he ſhakes off his right, and chuſeth rather to intreat him, Philem. verſ. 8, 9.Philem. v. 8, 9.
For the Uſe of this:
Let us bear in minde that of the Apoſtle;Application Phil. 4.5. Let your moderation of minde be known unto all men, Phil. 4. under that foreign, that moderation, is this yeelding of our right for peace ſake. We muſt yeeld our right, our own right: for we muſt not be ſo bold with that which is our brothers, unleſs we have authority by our place, as Magiſtrates; or that, by conſent, buſineſſes are referred to our arbitrement or umpirage, to do as we ſee fit: much leſs may we give that which is Gods; the Orthodox would not foreign, not proſtitute their cheap inſtructions; 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. But in our own caſe, it is fit that we abate of our right, for peace ſake.
Who hears not, with grief, thoſe kinde of paſſages; 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, for not paying of his rent at the day; and ſaying, It is my right, and the Law gives it me. So again, I will make the moſt of mine own, to keep a man in priſon, when not able to pay.
It may be, theſe things may hold in judicio ſoli, but not poli; in the judgement of earth, but not in the judgement of heaven. O let us then abate of our right, for peace ſake. Our Lord did ſo; 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; for that ſeeketh not her own. And yet there is no loſs in it: for, as the Prophet ſaid to Amaziah, when he was troubled for the hundred talents, God is able to give thee more: God is able to make up, and will, whatſoever we loſt for Peace ſake; 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, nor for Juſtice ſake) ſhall finde God blowe upon it, and make it uncomfortable.
Laſtly, Do to her as it pleaſeth thee.
Was not this too great a power given to his wife over the ſervant, conſidering ſhe was now with childe, and her miſtreſs in ſuch paſſion?
Obſerv. 5. Ʋnadviſed reſolutions, are commonly followed with diſtractionsGood man, what a diſtraction was he in! He knew nothing wherein he had offended: his wife is ſharp againſt him; and ſo ſharp, that he is fain to yeeld to that which was againſt his breſt: To have one that was now his wife, and with childe by him; 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 the miſcarriage of that ſhe went withal.
This is part of that puniſhment of his unadviſed yeelding to his wives motion, in taking Hagar to wife: For, that he ſinned in entertaining the motion, as well as his wife in propounding it, we ſhewed unto you before.
Certainly, when men will be taking by-ways, they meet with ſloughs; and their own devices, prove their ſnares and entanglers: The beſt ſide of ſuch courſes is perplexity and diſtraction; and they come into thoſe ſtraights, they know not which way to turn them.
And therefore, in the fear of God,Application let us onelyonly venture upon that which we are aſſured is warrantable, and which we dare beg Gods bleſſing upon: for if not, we ſhall come into the briers, and we ſhall not know how to extricate our ſelves; into ſuch a Maze, that we ſhall hardly winde our ſelves out: we ſhall toſs up and down, and hardly come to an anchor; and we ſhall mourn to feel our unadviſed reſolutions ſcourged with ſuch following diſtractions.
Preached, October 27. 1641.