32. Abraham, indeed, cannot be defended, if, as Faustus says, he wished to get children by Hagar, because he had no faith in God, who promised that he should have children by Sara. But this is an entire mistake: this promise had not yet been made. Any one who reads the preceding chapters will find that Abraham had already got the promise of the land with a countless number of inhabitants, [837] but that it had not yet been made known to him how the seed spoken of was to be produced, whether by generation from his own body, or from his choice in the adoption of a son, or, in the case of its being from his own body, whether it would be by Sara or another. Whoever examines into this will find that Faustus has made either an imprudent mistake or an impudent misrepresentation. Abraham, then, when he saw that he had no children, though the promise was to his seed, thought first of adoption. This appears from his saying of his slave, when speaking to God, "This is mine heir;" as much as to say, As Thou hast not given me a seed of my own, fulfill Thy promise in this man. For the word seed may be applied to what has not come out of a man's own body, else the apostle could not call us the seed of Abraham: for we certainly are not his descendants in the flesh; but we are his seed in following his faith, by believing in Christ, whose flesh did spring from the flesh of Abraham. Then Abraham was told by the Lord "This shall not be thine heir; but he that cometh out of thine own bowels shall be thine heir." [838] The thought of adoption was thus removed; but it still remained uncertain whether the seed which was to come from himself would be by Sara or another. And this God was pleased to keep concealed, till a figure of the Old Testament had been supplied in the handmaid. We may thus easily understand how Abraham, seeing that his wife was barren, and that she desired to obtain from her husband and her handmaid the offspring which she herself could not produce, acted not in compliance with carnal appetite, but in obedience to conjugal authority, believing that Sara had the sanction of God for her wish; because God had already promised him an heir from his own body, but had not foretold who was to be the mother. Thus, when Faustus shows his own infidelity in accusing Abraham of unbelief, his groundless accusation only proves the madness of the assailant. In other cases, Faustus' infidelity has prevented him from understanding; but here, in his love of slander, he has not even taken time to read.
33. Again, when Faustus accuses a righteous and faithful man of a shameless profanation of his marriage from avarice and greed, by selling his wife Sara at different times to the two kings Abimelech and Pharaoh, telling them that she was his sister, because she was very fair, he does not distinguish justly between right and wrong, but unjustly condemns the whole transaction. Those who think that Abraham sold his wife cannot discern in the light of the eternal law the difference between sin and righteousness; and so they call perseverance obstinacy, and confidence presumption, as in these and similar cases men of wrong judgment are wont to blame what they suppose to be wrong actions. Abraham did not become partner in crime with his wife by selling her to others: but as she gave her handmaid to her husband, not to gratify his passion, but for the sake of offspring, in the authority she had consistently with the order of nature, requiring the performance of a duty, not complying with a sinful desire; so in this case, the husband, in perfect assurance of the chaste attachment of his wife to himself, and knowing her mind to be the abode of modest and virtuous affection, called her his sister, without saying that she was his wife, lest he himself should be killed, and his wife fall into the hands of strangers and evil-doers: for he was assured by his God that He would not allow her to suffer violence or disgrace. Nor was he disappointed in his faith and hope; for Pharaoh, terrified by strange occurrences, and after enduring many evils on account of her, when he was informed by God that Sara was Abraham's wife, restored her with honor uninjured. Abimelech also did the same, after learning the truth in a dream.
34. Some people, not scoffers and evil-speakers like Faustus, but men who pay due honor to the Scriptures, which Faustus finds fault with because he does not understand them, or which he fails to understand because of his fault-finding, in commenting on this act of Abraham, are of opinion that he stumbled from weakness of faith, and denied his wife from fear of death, as Peter denied the Lord. If this is the correct view, we must allow that Abraham sinned; but the sin should not cancel or obliterate all his merits, any more than in the case of the apostle. Besides, to deny his wife is not the same as to deny the Saviour. But when there is another explanation, why not abide by it, instead of giving blame without cause, since there is no proof that Abraham told a lie from fear? He did not deny that Sara was his wife in answer to any question on the subject; but when asked who she was, he said she was his sister, without denying her to be his wife: he concealed part of the truth, but said nothing false.
35. It is waste of time to observe Faustus' remark, that Abraham falsely called Sara his sister; as if Faustus had discovered the family of Sara, though it is not mentioned in Scripture. In a matter which Abraham knew, and we do not, it is surely better to believe the patriarch when he says what he knows, than to believe Manichæus when he finds fault with what he knows nothing about. Since, then, Abraham lived at that period in human history, when, though marriage had become unlawful between children of the same parents, or of the same father or mother, no law or authority interfered with the custom of marriage between the children of brothers, or any less degree of consanguinity, why should he not have had as wife his sister, that is, a woman descended from his father? For he himself told the king, when he restored Sara, that she was his sister by his father, and not by his mother. And on this occasion he could not have been led to tell a falsehood from fear, for the king knew that she was his wife, and was restoring her with honor, because he had been warned by God. We learn from Scripture that, among the ancients, it was customary to call cousins brothers and sisters. Thus Tobias says in his prayer to God, before having intercourse with his wife, "And now, O Lord, Thou knowest that not in wantonness I take to wife my sister;" [839] though she was not sprung immediately from the same father or the same mother, but only belonged to the same family. And Lot is called the brother of Abraham, though Abraham was his uncle. [840] And, by the same use of the word, those called in the Gospel the Lord's brothers are certainly not children of the Virgin Mary, but all the blood relations of the Lord. [841]
36. Some may say, Why did not Abraham's confidence in God prevent his being afraid to confess his wife? God could have warded off from him the death which he feared, and could have protected both him and his wife while among strangers, so that Sara, although very fair, should not have been desired by any one, nor Abraham killed on account of her. Of course, God could have done this; it would be absurd to deny it. But if, in reply to the people, Abraham had told them that Sara was his wife, his trust in God would have included both his own life and the chastity of Sara. Now it is part of sound doctrine, that when a man has any means in his power, he should not tempt the Lord his God. So it was not because the Saviour was unable to protect His disciples that He told them, "When ye are persecuted in one city, flee to another." [842] And He Himself set the example. For though He had the power of laying down His own life, and did not lay it down till He chose to do so, still when an infant He fled to Egypt, carried by His parents; [843] and when He went up to the feast, He went not openly, but secretly, though at other times He spoke openly to the Jews, who in spite of their rage and hostility could not lay hands on Him, because His hour was not come, [844] --not the hour when He would be obliged to die, but the hour when He would consider it seasonable to be put to death. Thus He who displayed divine power by teaching and reproving openly, without allowing the rage of his enemies to hurt Him, did also, by escaping and concealing Himself, exhibit the conduct becoming the feebleness of men, that they should not tempt God when they have any means in their power of escaping threatened danger. So also in the apostle, it was not from despair of divine assistance and protection, or from loss of faith, that he was let down over the wall in a basket, in order to escape being taken by his enemies: [845] not from want of faith in God did he thus escape, but because not to escape, when this escape was possible, would have been tempting God. Accordingly, when Abraham was among strangers, and when, on account of the remarkable beauty of Sara, both his life and her chastity were in danger, since it was in his power to protect not both of these, but one only,--his life, namely,--to avoid tempting God he did what he could; and in what he could not do, he trusted to God. Unable to conceal his being a man, he concealed his being a husband, lest he should be put to death; trusting to God to preserve his wife's purity.
37. There might also be a difference of opinion on the nice point whether Sara's chastity would have been violated even if some one had intercourse with her, since she submitted to this to save her husband's life, both with his knowledge and by his authority. In this there would be no desertion of conjugal fidelity or rebellion against her husband's authority; in the same way as Abraham was not an adulterer, when, in submission to the lawful authority of his wife, he consented to be made a father by his wife's handmaid. But, from the nature of the relationship, for a wife to have two husbands, both in life, is not the same thing as for a man to have two wives: so that we regard the explanation already given of Abraham's conduct as the most correct and unobjectionable; that our father Abraham avoided tempting God by taking what measures he could for the preservation of his own life, and that he showed his hope in God by entrusting to Him the chastity of his wife.
38. But a pleasure which all must feel is obtained from this narrative so faithfully recorded in the Holy Scriptures, when we examine into the prophetic character of the action, and knock with pious faith and diligence at the door of the mystery, that the Lord may open, and show us who was prefigured in the ancient personage, and whose wife this is, who, while in a foreign land and among strangers, is not allowed to be stained or defiled, that she may be brought to her own husband without spot or wrinkle. Thus we find that the righteous life of the Church is for the glory of Christ, that her beauty may bring honor to her husband, as Abraham was honored on account of the beauty of Sara among the inhabitants of that foreign land. To the Church, to whom it is said in the Song of Songs, "O thou fairest among women," [846] kings offer gifts in acknowledgment of her beauty; as king Abimelech offered gifts to Sara, admiring the grace of her appearance; all the more that, while he loved, he was not allowed to profane it. The holy Church, too is in secret the spouse of the Lord Jesus Christ. For it is secretly, and in the hidden depths of the Spirit, that the soul of man is joined to the word of God, so that they two are one flesh; of which the apostle speaks as a great mystery in marriage, as referring to Christ and the Church. [847] Again, the earthly kingdom of this world, typified by the kings which were not allowed to defile Sara, had no knowledge or experience of the Church as the spouse of Christ, that is, of how faithfully she maintained her relation to her Husband, till it tried to violate her, and was compelled to yield to the divine testimony borne by the faith of the martyrs, and in the person of later monarchs was brought humbly to honor with gifts the Bride whom their predecessors had not been able to humble by subduing her to themselves. What, in the type, happened in the reign of one and the same king, is fulfilled in the earlier monarchs of this era and their successors.