Sarah and Hagar, Sermon 9
THE NINTH SERMON.
GEN. 16.6.
And when Sarah dealt hardly with her, ſhe fled from her face.
HEre is an other event of the former marriage: 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 corrects her maide, and certainly her petulancy and malepertneſs, and her contempt of her miſtreſs, did deſerve it.
Obſerv. 1. Correction of ſervants lawful; with the ſeveral kindes and neceſſary cautions thereof.It is lawful for maſters and miſtreſſes, to correct where there is juſt cauſe.
There is no queſtion to be made of it. There is a correction by looks. foreign in the Hebrew ſignifieth the noſe, (and by a Synechdoche, the whole face;) and the ſame word ſignifieth in that tongue anger, becauſe that anger diſcovereth it ſelf in the countenance. Cains countenance was caſt down, when he was angry with his brother. Gen. 4.Gen. 4.5. and 31.2. and Gen. 31.2. It is ſaid that Jacob beheld the countenance of Laban, that it was not towards him as formerly: and therefore there may be a reproofe, by an angry look, by a frowning countenance; Solomon ſaith,Prov. 25.23. Prov. 25. As the North winde driveth away rain, ſo doth an angry countenance a backbiting to…: Therfore there is a reproof of a tale-bearer, even in the looks. Haman could read a reproofe in the kings face, of his doings, and a determination of his puniſhment,Eſther 7.7. Luk. 22.61. 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: and it made a deep impreſſion in Peter, that he was filled with confuſion in himſelf; and therefore went out and wept bitterly. When Elymas ſought to pervert the Deputy (who was prima eccleſiae ſpolia as Eſpencaeus ſaith; the firſt triumphs of the Church by the miniſtry of Saint Paul;) it is ſaid that Saint Paul, Act. 13.9.foreign, ſet his eyes upon him; 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. Jacob ſaith, he had ſeen the face of Eſau, as the face of God; he diſcerned by his cheerful countenance, that he was pleaſed with him, Gen. 33.Gen. 33.10. 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. So there is diſlike and reproofe in looks; this then is one way of correcting ſervants, and that is by the countenance.
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: and in this way it is lawful for maſters to correct ſervants, upon juſt occaſion. So did Eliſha firſt correct Gehazi by words, and reproveth him for running after Naaman for a bribe: and Moſes thus correcteth his ſervant Joſhuah, for emulating Eldad and Medads propheſying. So David reproves Abiſhai, Num. 11.when he would have put him on to the taking away of Shimei's life; now he had ſubmitted himſelf, and acknowledged his fault,2 Sam. 19. 2 Sam. 19. Our Lord corrects his diſciples with words, 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: 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; thou ſavoureſt not the things that be of God, but the thigs that be of men. Mat. 26.Mat. 26.23. and chap. 28. And ſo the Maſter that had delivered the talents, firſt correcteth the evil and unprofitable ſervant by words.
Thirdly, there is a correction alſo by blows, which it is lawful for the maſter and miſtreſs upon juſt cauſe to uſe; for as Solomon ſaith, Prov. 29.19. A ſervant will not be corrected with words; that is,Prov 29.19. a ſervant may be ſo obſtinate and untoward, that words wil doe no good: and therefore there will be need of blows and ſtripes, of which our Saviour makes mention, Luk. 12.47.Luk. 12.47, The ſervant that knoweth not his maſters will, ſhall be beaten with ſtripes; but he that knows his maſters will, and doth it not, ſhall be beaten with many ſtripes. The Philoſopher will tell us, that a man owes his ſervant, foreign; work,Auguſt. lib. 19 de civit. dei, c 1. and food, and correction: and Saint Auguſtine ſaith, that a ſervant that is diſobedient, may be corrected, verbe & verbere, ſive alio quolibet genere paenae, juſta & licit…: both by word and action, by any kinde of juſt and lawful puniſhment.
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; we know, in the Church there muſt be diſcipline, or elſe, all will go to ruine. A family is a little common-wealth; 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; 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; 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:Mat. 8.6. the Centurion ſending to Chriſt, in the behalf of his ſervant; ſaith foreign, my childe is ſick, Mat. 8. for ſo it ſignifieth: and Beza upon the place obſerveth, that foreign ſignifieth both filiu… & ſervum, both a ſon and a ſervant. Now what is required in parents towards children? Among other things to give them correction when they deſerve it: not only to correct them with looks and words, but even to uſe the rod; Withhold not correction from the childe (ſaith Solomon) Prov. 23.Prov. 23.13 for if thou beateſt him with the rod, he ſhall not dye: therefore a ſervant may, and muſt be corrected when there is cauſe, as well as ſet at work, fed and cloathed: yea correction is ſometimes as neceſſary as meat; for by this are the ears opened, (as he in Job ſaith) to inſtruction.
For the Uſe of this:
ApplicationLet 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; and let them make conſcience of keeping up that authority that God hath inveſted them in: I can tell you of ſeveral wayes whereby maſters and miſtreſſes loſe their authority.
Firſt, when they are light in their behaviour, and fooliſh in their carriage, in the ſight of their ſervants; or when they are exceſſive in the obſervation of their ſervants; Nabal was ſuch an one, and therefore his ſervants deſpiſed him; and would ſay, he was a ſon of Belial, 1 Sam. 25.1 Sam. 25.17. There is gravity required in thoſe that be in place of government; and their carriage ſhould be ſuch as ſhould render them awful unto ſervants. This is that which David did profeſs; that he would behave himſelf wiſely, and ſo walk-in midſt of his houſe, Pſal. 101.Pſal. 101.2.
Secondly, when maſters and miſtreſſes are too indulgent to their ſervants, and make them hail fellow well met; when they thus let fall their authority, that ſervants do not know their diſtance; no wonder though they grow deſpicable: Solomon ſaith, He that delicate by brings up his ſervant, Prov. 29.21.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, and had indeed tendered above the degree of a ſervant; and it is well known how inſolent he grew: and the like may be thought of Ziba, that Mephiboſbeth did uſe him ſo familiarly, that the perfidious fellow grew inſolent; and even ſo bold,lib. de legibus. 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, for they are apt to take too much heart by this; and to grow croſs, in ſtead of obeying;
Thirdly, governors loſe their authority, when they are overruled by their ſervants, to do any thing that is unlawful, and unjuſt; as we ſee in Joaſh, 2 King. 24.17.that was drawn by his ſervants to Idolatry; 2 King. 24. and Zedechiah, who gave the Prophet Jeremy into the hands of his ſervants,Jer. 38.5. Jer. 38. with this baſe and abject ſpeech; the king is not be that can deny you any thing, do any thing againſt you: thus will ſervants ſoon prove maſters; and when they come to this high pitch, they will prove intollerable: for this is one of the four things that the wiſe man ſaith, the earth cannot bear; a ſervant when he reigneth Prov. 30. when the ſervants ride on horſes, and the maſters walk on foot: Eccles. 10. how pitiful is it!Prov. 30 22. Eccleſ. 10.7.
Fourthy, they loſe their authority when they come within the lurch of their ſervants; that is, when they know thoſe things by them, that they are afraid they ſhould reveal; and ſo dare not correct or puniſh them, for fear they ſhould open their mouthes againſt them: as it is ſaid of him in Tacitus;Tacitus. validior erat apud libidines Principis, quàm ut poenâ afficeretur: he was more intimate to the vices of his Prince, then to ſuffer any puniſhment from him.
Fiftly, they loſe their authority, when they are ſo remiſs, that they pray and intreat ſervants, where they may command them; howſoever this might be called mildeneſs, if they had to deal with equals; yet when with ſervants, it is dulneſs and flatneſs of ſpirit, and a forgetfulneſs of that power which God hath put into their hands: 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; and ſo the Church in the Canticles, Cant. 3.5.taking upon her the perſon of a miſtreſs, ſaith I charge you not to do this.
Laſtly, they loſe their authority by not correcting of ſervants when there is juſt cauſe; and giving them blows when they deſerve them: 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; and therfore the frown is eaſily digeſted, and the words are but counted winde, and ſo they come to deſpiſe them: but maſters muſt know they doe not perform their duty towards God; nay they betray the power which God hath given them; when they do not correct, in looks, in words, yea by blows if there be deſert; and they are guilty of thoſe further miſdemeanours that their ſervants run into: and God hath the ſame quarrel with them, that he had againſt Eli; his ſons made themſelves vile, he reſtrained them not, 1 Sam. 2.1 Sam. 2.12. He dealt too mildely with them, and he ſtroked thoſe heads he ſhould have wounded; he gave but only ſoft words, too eaſie a doſe; for it did rather ſtirr and irritate the humour, then purge out the humour, and therefore both he and his ſons periſhed for it.
Secondly obſerve, ſhe dealt hardly with her;lib de Ab. c. 4. though ſhe had power to correct her, yet as Saint Ambroſe ſaith, immoderatiùs permiſſâ ultione utitur; ſhe uſeth lawful correction unlawfully, immoderatly: and ſo the word foreign ſeemeth to import ſhe humbled,The root in foreign only Cal. ſign. reſpondere; but in piel, foreign duplicat ſenſum or afflicted her: 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, 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. 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.Levit. 25.43. that, in regard they had been ſervants in Egypt, they ſhould not rule over ſuch with rigour.Exod. 21.20. And we ſhall finde, Exod. 21. that if a ſervant died under his maſters hand, when he corrected him, (though he did not intend to kill him) he was to be puniſhed: and if he did ſmite out an eye or tooth; 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. 25.3. And 22.6. Deut. 25. The Lord was ever againſt Cruelty toward the very brute creatures:Exod. 23.19. 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. In his Commendatur Clementia & Humanitas, (ſaith one;) In theſe things are Humanity and Mercy recommended. If they muſt not be cruel to beaſts, much leſs to men. God opened the mouth of Balaams aſs, and ſhe taxeth her maſter for ſtriking her,Numb. 22. 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; who lay on them, and torment them, and torture them in that manner, that it yerns a mans bowels to obſerve! Well, the Lord having ſuch care of beaſts, ſurely he would not have ſervants uſed cruelly and inhumanely.
For the Uſe of this:
ApplicationIt meets with thoſe that ſhew too much rigour towards ſervants: When they correct, they know no mean: they lay on, as if they had brute creatures to deal withal, nay ſtocks and ſtones: Yea, they will take any thing that comes next to hand, be it never ſo hard or ſharp; 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. Do thoſe think that they deal with their own fleſh? for, we are all made of one blood, Acts 17.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, as the maſter? And is not the ſervant heir of the ſame glory? Have not they a Maſter in heaven? who, if they do not to their ſervants that which is juſt and equal, will call them to an account for it,Coloſ. 4.1. Col. 4. Do they know what may befal their children, 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; and ſo may feel the like cruelty from others, that their parents have ſhewed to others.
Obſerv. 2. The prudence and diſcretion of Corrections; with their contraries.In the ſecond place, let it be an inſtruction to all maſters and miſtreſſes, to be wife and diſcreet in correcting of ſervants.
Now this diſcretion conſiſteth in theſe things:
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. A man muſt not correct, to ſhew his authority, and that it may be known he is a maſter: this is that which is called correcting according to their pleaſure, Heb. 12.Heb. 12.10. This is naught; there muſt be a cauſe, and the muſt be fault made known to the ſervant, whom a maſter doth correct; he muſt be convinced of it, as we ſee God dealt with our firſt parents, and with Cain, before he puniſhed them.
Secondly, diſcretion is ſeen, in putting a difference between thoſe men that correct ſervants in yeers, and ſervants under yeers. And again, it is fitteſt for the maſter to correct the men-ſervants, and the miſtreſſes the maids; as we ſee Abraham here gives Hagar into the power of her miſtreſs.
Thirdly, diſcretion and wiſdom is ſeen, in the order of correcting: Correction by words, muſt go before correction by blowes: and if words will do, the other needs not. And he that doth thus, imitateth God, who doth rebuke and chaſten, Rev. 3. and ſheweth, that, like God,Rev. 3.19. Lament. 3.33. he doth not puniſh willingly, Lam. 3. Phyſitians, before they give a ſtrong potion, will give a preparative: and Chirurgians will take all courſes, before they uſe burning or amputation.
Fourthly, diſcretion is ſeen, in the manner of correction.
1. That it be in love: All things ſhould be done in love, 1 Cor. 16.1 Cor. 16.14. and therefore This, which carrieth in it a ſhew of anger. God doth thus: and we muſt correct with a deſire of the reformation of the party; and therefore,
2. We muſt joyn prayer with it: I do not mean, a formal and ſet prayer; but a lifting up of the heart to God, that he will be pleaſed to make that correction uſeful to the party.
3. Correction muſt not be given in paſſion: for, when one is diſturbed by paſſion, there is a miſt comes over the underſtanding, and it is apt to blinde Reaſon. Seneca tell of Socrates, that,Seneca. being incenſed againſt his ſervant, he deferred to correct him, ſaying, I would beat thee, if I were not angry. O that we could rob this Egyptian of this jewel! how ſhall he riſe up in judgement againſt ſuch governours, as, in the height of their fury, in the very paroxyſm, fall upon ſervants; and care not what they do in their rage.
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; yea, and juſtly puniſheth their contumacie towards him, with the ſervants negligence and diſobedience to them. Again, they ſhould think how they would be uſed, if they ſhould offend; and therefore they ſhould do as they would be done unto; and then they would correct with compaſſion.
Laſtly, diſcretion and wiſdom in correction is ſeen, in obſerving a right meaſure; 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. If it be but a fault out of weakneſs, or in advertencie, or ignorance, an eaſie reproof will ſerve the turn: if it be a wilful errour, it requireth more: If it be an offence againſt God, if it be ſcandalous, if it be often committed, the more ſeverity is to be uſed. Still, a wiſe man poenas irrogat aequas, gives proportionable correction. And this is according to Gods example; who, (though he doth reward ultra condignum, beyond all deſert; yet) puniſheth citra, Ezra 9.13.leſs then any merit; as Ezra ſaith, Chap. 9.
I wiſh theſe things may be obſerved: for people are apt to turn a duty into a ſin; and correct ſo, that they make themſelves liable to Gods correction.
Shall I adde a little more, without the challenge of a digreſſion? A maſter may uſe a ſervant hardly, not onelyonly in regard of Correction, but in other things; which I wiſh may be taken knowledge of.
Firſt, in regard of Food, they may uſe them hardly; when, out of a miſerable humour, they will not allow them enough to fill their bellies. It ſhould ſeem, the maſter of the Prodigal dealt ſo with him; for he was fain to eat husks with the ſwine. Or, ſecondly, when they give them enough; but it is of ſuch ſtuff, that they buy for cheapneſs ſake, and is ſcarce mans meat; yea, that which is muſtie and unſauoury: This is fearful. The good houſwife provides meat, and wholeſom meat, Prov. 31.for her family, Prov. 31. And the Prodigal could ſay, that, in his fathers houſe, the hired ſervants had bread enough.
Secondly, Maſters may uſe ſervants hard, in regard of apparel: 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, if a baſe, and fordid, and miſerable ſpirit did not inſoul them, and that their conſcience were not ſtill tied up in their purſe.
Thirdly, they may uſe them hardly, in regard of labour, when they put them upon employments above their ſtrength; which was the Egyptians uſage of the Iſraelites: but that cried to God, and drew down wrath; and therefore let maſters take heed of the like cruelty, of uſing ſervants like horſes, yea worſe: Yea, and denying them ſeaſonable reſt; which is another way of ill uſage: and one end that God had, in ordaining the Sabbath, was, that the ſervant might reſt; and therefore they are contrary to God, that will defraud ſervants of their reſt, whereby they ſhould repair their ſpirits, and refreſh their bodies.
Laſtly, maſters and miſtreſſes may deal too hardly with their ſervants in time of ſickneſs. 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. Matth. 8.6.2 Kings 5. and the care that the Centurion had for his ſick ſervant, is ſet down, and commended, Matth. 8. But theſe times are full of ſuch as the Amalekite was, who left his ſervant, becauſe he was ſick,1 Sam. 30.13. 1 Sam. 30. had not David lighted upon him, he had periſhed. ſend them to ſome out-houſe, and take no further care: I know that thoſe people would take more care of their beaſts; ſome will take care in ſuch a caſe, but it ſhall be at the poor ſervants coſt; 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, yet they mutter and grumble, and ſay they make themſelves ſicker then they are, and they may riſe if they will. So that the poor ſervant is more troubled with theſe diſcontented ſpeeches, then with his own ſickneſs; 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; as when maſters and miſtreſſes will not teach their ſervants that, for which they come; if they do, when they are neer out of their time, and think they will part from them; they will diſgrace them, and diſable them; 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.Deut. 15.13. they will maligne them, and envy them, and do them the worſt offices they can: Laban could have been content Jacob ſhould have ſtayd with him ſtill; and therefore if he goe away, he will not only vex at it, but purſue him with hoſtility. 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,Jam. 5.4. 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. 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: Eph. 6.9.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; Oh think of this, when you uſe your ſervants with rigour; how you will be able to give account for this, when God riſeth up to judgment.
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.
May we not further take knowledg,
Firſt, of great inhumanitie in her,Obſerv. 3. Severity oft degenerateth into inhumanity. that would be ſo ſevere to her ſervant being now with childe; ſuch a one (though there be juſt cauſe of diſpleaſure) is to be the object of mercy and compaſſion: and in all times it hath been held cruel and inhumane to uſe ſuch harſhly, to beat or ſtrike them, when they knew them to be pregnant, as being a double hurt, both to the party her ſelf, and the iſſue ſhe went withal: we have Gods law, Exod. 21. That if one did hurt a woman with childe,Exod. 21.…. he was to be ſeverely puniſhed: our law is ſo merciful, that if a woman be convicted and be found with childe, her puniſhment is reſpited till ſhe be delivered. It was the cruelty that Eliſha tells Hazael he ſhall practiſe in Iſrael: To rip up women with childe, 2 King. 8. and ſo Menahem, 2 King. 15. ripped up the women with childe: and in that bloody perſecution under Q. Mary, we read that a woman great with childe was brought to the ſtake, and that her womb burſt in the flames, and they took the childe, and threw it in, and burned it with the mother. It is true, this was an exceſs of cruelty; but to do wrong to a woman with childe, by beating her (though it be a leſſer degree) is bad enough;Application and I wiſh all people to take heed how they be guilty of it.
Obſerv. 4. The fickleneſs and inſtability of popular Affections.Again, let us obſerve with Muſculus, the change of Sarahs paſſion: 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; and now to ſee, how paſſionate ſhe is: 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: no thing is conſtant in humane affections; 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; there is as much conſtancy in the moon, as in them. When Jacob cometh to Laban, he is his bone and his fleſh; 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; he changeth his wages ten times, and he hateth him in his heart. 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. 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: after Am…on hath ſatisfied his deſires upon Thamar, it is ſaid, the hatred was greater with which he hated her, then the love wherewith he loved her; 2 Sam. 13.15.2 Sam. 13. How paſſionate was David for the water of the Well of Bethlehem? yet, when he had it, he would not drink it, he poured it upon the ground: the people that came out to meet our Lord coming to Jeruſalem, cut down boughes from the trees, and ſpread their garments in the way; and within a few dayes after, the deadly enemies of Chriſt; and had nothing in their mouths but, Crucifie him cruſifie him him; how were thoſe at Lyſtra, taken with Saint Paul, inſomuch that they would have offered ſacrifice to him, as to a God▪ and within a while after ſtone him: and ſo thoſe Barbarians at Malta account him a murtherer, and by and by, eſteem him a God. We now love things, and by and by we loath them; now we make much of things, and anon we caſt them off; as we do with noſe-gayes, wear them all day in our hands, and at night throw them away: 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; 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 therefore we ſhould pray for Gods grace to guide us, that thoſe which ſhould be our ſervants, may not be our maſters: that we may wiſely deſire, and love, and rejoyce; and then we ſhall not alter, but upon juſt cauſe and ground.
Thirdly, How eaſily people abuſe the power that is given them!Obſerv. 5. Moſt men are apt to act to the extreme of their authority, if not exceed it. Abraham had given power to his wife, to correct the inſolency of her maid; and ſee, ſhe exceedeth terms of moderation. Yea? (thought ſhe) hath my husband given me leave? I will lay it on, to ſome purpoſe. 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; nay, it is probable, that they exceeded their commiſſion, or elſe the people would not have complained to Pharaoh againſt them. You ſee how glad the Jaylor was to have Saint Paul put into his hands; and we ſee how harſh he was towards him: he was onelyonly bid to keep him ſafely, and he putteth him into an inner priſon, and makes his feet faſt in the ſtocks. Socrates telleth us, that the Officers of Julian did vex the Chriſtians,Eccleſ. Hiſt. lib. 3. cap. 12. foreign, beyond the commands of the Emperour; which he coming to the knowledge of, foreign, he over-looked: and when the Chriſtians complained of it, he turned them off with a flout, ſaying, that they were taught to bear afflictions patiently. 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 onelyonly do, but over-do. Some, out of a pride of heart, becauſe they will ſhew themſelves what they are; and ſome, out of a ſinful officiouſneſs, and ſubſervience to others humours, whom they think to pleaſe by their buſie doings; they are apt to do things they ſhould not do. 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, for the wreaking of his own ſpleen and malice. When Pilate bid the high-prieſts take Chriſt, and judge him according to their law; you may well think, that if they could have entertained this offer, they would have done it, and made uſe of it to the full, for the puniſhing of him whom they hated.
For the Uſe:
Whatſoever the power is, that is granted us over others,Application let us uſe it fairly, and let us not do all we may do; for then we ſhall be apt ſoon to do that we ſhould not do. They that will live at the extent of their power, they will quickly tranſgreſs their limits; 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.
Secondly, it ſhould teach thoſe that are in place to derive power upon others, not to truſt paſſionate, and proud, and revengeful men with it: for, being tranſported with paſſion, and not knowing how to keep a moderation, they are apt, with Phaeton, to burn the world.
Obſerv. 6. Rigour and ſeverity, end commonly in prejudices, and manifold inconveniences. 1 Sam. 25.10.The laſt clauſe in the verſe, containeth the flight of Hagar: And this event, oftentimes, hath too ſevere correction of ſervants by their governours. 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.
Nabal could ſay, when David ſent for ſome relief, 1 Sam. 25. There be many ſervants that break away from their maſters; 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; but they ran away,1 Kings 8.30. 1 Kings 8. But ſure I am, many do ſo in theſe days: nay, the cruelty of maſters hath made ſome, not onelyonly to run away, but to do worſe; 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:
ApplicationLet maſters and miſtreſſes take heed of cruelty, and rigorous ſeverity. The Apoſtle would have maſters to be foreign, to forbear threatnings, Epheſ. 6.9.Eph. 6. He doth not abſolutely forbid threatning, but calleth for a moderation therein. Now, if they muſt be moderate in threatnings, then certainly in blowes: for, exceſs this way, is offenſive to God, and, it may be, prejudicial to a mans eſtate, in forcing away a ſervant: yea, it may be the undoing of the ſervant; 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. Satyrus, in Athenaeus, was called foreign, that is, Good to ſervants, becauſe he was foreign, becauſe he was kinde and indulgent to his ſervants. Let Chriſtians affect this title: let them perform that which is equal and juſt to their ſervants: Let them make much of them when they do well, and, when they do ill, let them correct them; but let it be in love, and with moderation, and never immoderately. Let them but think of what they have done againſt God; 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: they ſhould not onelyonly be beaten with rods, but with ſcorpions; and ſuffer the puniſhments both of this life, and that which is to come.
Oh be ye therefore merciful, as your Father in heaven is merciful; and be ſuch maſters to your ſervants, as you deſire to finde God a Maſter to you.
Preached, Novemb. 3. 1641.