Sarah and Hagar, or, Genesis the sixteenth chapter opened in XIX sermons / being the first legitimate essay of ... Josias Shute ; published according to his own original manuscripts, circumspectly examined, and faithfully transcribed by Edward Sparke.

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.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith Saint Chrysostom) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; What doth this adamant, now, this generous souldier of the Lord? Why, saith he, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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.

The first: Objurgatus ab uxere, non tacet, sed respondet, (saith Muscu∣lus:) Being chidden of his wife, he is not silent, but replieth: And he did so, for two Reasons.

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 cla∣morous 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 de∣light to do it:) so, in regard of the second, a man is not to be so cru∣el 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, & 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 in∣nocency; 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;) 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. Aaron and Miriam speak against Moses, and use words of diminution: Tostatus maketh it a question, Whether Moses were present to hear them, or no; 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 know∣ledge 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 lo∣ved 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;) because God had chosen Moses for a Leader, Aaron for the Priest, and Miriam for a Prophe∣tess unto his people; to some of whom, this would have been a de∣light, 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, (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. 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 Fa∣ther calls Julian) such a mad dog, 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, and answered nothing, Mark 14. and, Mark 15. being accu∣sed 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, 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. It was not onely 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:

It 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 Pru∣dence, 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 provi∣ded, we do it modestly, as Abraham did here. And so we come to the manner of his replying.

Wherein, (as Saint Chrysostom saith) is observable, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: 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, 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; and (as Saint Au∣gustine saith in the like case) Quemvis correctione facis pejorem: In stead of amending him, thou wilt make him worse, and more outra∣gious. But there is prudence and piety in a meek answer: the Can∣non 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. 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, twill break a man of bone 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such an one as is most stiff and obdurate: a notable example we have of this in Gideon, who when he had got∣ten 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, 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; 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 compari∣son of their full vintage; he gives them good words, and the issue is, Verse 3. Their anger was abated towards him, (saith the text.) An o∣ther 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. when her husband had churlishly, and unworthily, and most unthankfully answered, Da∣vids messengers, that sent for a little reliefe and had deserved it, ex con∣digno, 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 hum∣bly 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 re∣vengeful victory.

For the Use of this:

I 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, and keeping the field last; though (as Saint Basil saith in an other case) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; 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? 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: Vio∣lence will not do it; but Meekness will. This, it may be, will be accounted a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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, it giveth a man great peace in himself, when, though his brother be furious, he is meek and courte∣ous; he overcometh, without striking a stroke.

Secondly, he carrieth himself as a wise and kinde husband. Abra∣ham 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 malepert∣ness? Had I ever thought of taking this woman into my bed, but by thy motion and perswasion? I did herein respect voluntatem tu∣am, 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 bar∣ren) with whom I have so long conversed? Hath not my former carriage to thee, been as loving and respective as became an hus∣band? 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 sus∣pition 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 char∣gest 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, (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, Abraham wisely considered the strength of the temptati∣on 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 after∣wards gave in precept, 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:

1. Some are natural, inward imperfections; as, slowness of con∣ceit and apprehension, shortness of memory, hastiness.

2. Outward: as lameness, blindness, deafness, or any other de∣fect, 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, touch∣ed; 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 A∣postles 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. we know the lan∣guage 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:

It 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 passi∣onate 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 digressi∣on, 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 mar∣ried 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 infirmi∣ties; 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 mutu∣al duty between man and wife, 2 Cor. 7. and expresseth it by a word that signifieth more then ordinary care; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifieth the man, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the woman: the first and last let∣ters whereof, make 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, God: if those be taken away, there is left 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 onely knows when it will be quenched.

Another 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 onely 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 con∣trary, (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: 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 Rebe∣kah 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 diffe∣rences are gravissimum Fidei excidium, (saith Hilary;) the most grie∣vous destruction of the Faith. We onely 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 onely 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 Ci∣vil Midianitish wars, and to prevent them.

To go on:

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 be∣long 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.

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, A∣braham, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (saith S. Chry∣sostome) 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, keep∣ing Labans sheep, should make good that which was torn of wilde beasts: yet he bare the losses of it, for peace sake, Gen. 31. We see this in Nehemiah: Chap. 5. 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. 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 conten∣tion, (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, 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 recommend∣ing it to God. And Saint Jerome, of Nazianzen, both in his Life, and on Ruffinus; that after he had taken a great deal of pains in Con∣stantinople, 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 Solo∣mon; 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 ra∣ther to intreat him, Philem. vers. 8, 9.

For the Use of this:

Let us bear in minde that of the Apostle; Let your moderation of minde be known unto all men, Phil. 4. under that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that modera∣tion, 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 um∣pirage, to do as we see fit: much less may we give that which is Gods; the Orthodox would not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 pre∣tend any right to, (and much more;) and that will part with no∣thing for Peace, (no, nor for Justice sake) shall finde God blowe up∣on 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?

Good 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 enter∣taining the motion, as well as his wife in propounding it, we shew∣ed 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 di∣straction; and they come into those straights, they know not which way to turn them.

And therefore, in the fear of God, let us onely 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 bri∣ers, 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 follow∣ing distractions.

Preached, October 27. 1641.

Notes

• S. Chrysostom, in locum.
• Musculus.
• Observ. 1. Ʋnseasonable si∣lence, betrayeth a mans innocency.
• 8. Jerome.
• S. Ambrose.
• Numb. 6.12.
• Tostatus in loc.
• Ferus in locum.
• Calv. in locum.
• 2 Sam. 16.
• Silence, in some cases, vertuous.
• Mark 14.61. And Chap 15.
• Luke 23.9.
• 2 Kings 18.36.
• Application
• S. Chrysostom.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Observ. 2. The piety and prudence of milde reproofs; with cautions and remedies for their contraries.
• The prudence and piety of milde reproofs, and answer.
• S. Augustine.
• Prov. 15.1. Prov. 25.15.
• Judg. 8.1.
• mildeness a con∣quering vertue.
• Vers. 3. Joshua 22.
• 1 Sam. 25.
• Application
• S. Basil.
• Cautions and remedies against common barrat∣ings.
• Tirus 2.2.
• Observ. 3. Conjugal pru∣dence, and mascu∣line condescenti∣on; with the con∣trary reproved. S. Chrysostom on the place.
• Calvin on the place.
• Conjugal love and prudence.
• 1 Pet. 3.1.
• Husbandly con∣descention.
• Prov. 19.
• Rom. 15.1.
• Application
• 1 Cor. 7.33, 34.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Application
• S. Augustine
• S. Hilary.
• Observ. 4. Good mindes will yeeld of their own right, for piety and peace sake.
• Gen. 13.
• S. Chrysostom.
• Gen. 26.
• And Chap. 31.
• Neh. 5.14, 15.
• Matth. 17.10.
• S. Augustine.
• S. Jerom, l. 2. c. 9. touching Nazianzen.
• Philem. v. 8, 9.
• Application Phil. 4.5.
• Observ. 5. Ʋnadvised reso∣lutions, are com∣monly followed with distractions
• Application