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death_n	good_a	life_n	see_v	9,943	5	3.4753	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A60175	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.	Shute, Josias, 1588-1643.; Sparke, Edward, d. 1692.	1649 (1649)	Wing S3716; ESTC R24539	246,885	234

to bestow temporall favours with a full hand upon such as are Aliens from the common-wealth of Israel We see this in manifold examples how God hath made the cup of the wicked run over with these outward things Esau had the fatness of the earth for his portion and those Sodomites that were so profligately wicked yet dwelt in a place that was as the garden of Eden And the Canaanites whom God cast out and were so notorious for all kindes of abomination had a land that flowed with milke and honey The rich glutton in the Gospel was cloathed in purple and fared deliciously every day Luk. 12. and that other Luk. 12. had his barnes full and looked to receive his incoms They have had and have honour and great places and offices they have had children at their desire they have had goodly dwellings and gotten great victories and been succesfull in many enterprizes and there be many reasons of this First God will shew his bounty even to the vessels of wrath there shall be none but shall partake of his favour Secondly some good may be found in the most desperate persons some morall good some action though not in their intention yet in the event that hath some goodness in it and the least good God will not suffer to go unrewarded As Saint Ierom observeth upon Ezekiel 29. S Ierom. Ezech. 29. In Gods giving of Egypt to Nebuchodonosor for his service against Tyrus Intelligimus etiam Ethnicos si quid boni fecerint absque mercede in Iudicio domini non praeteriri We hence understand saith he that very heathen men if any good they do are not dismissed without a recompence from the justice of the righteous Lord. Thirdly God will hereby render them inexcusable if they be not allured by his favours he will be justified in his judgments upon them Saint Augustin seemeth to add a fourth reason drawn from the nature of these outward blessings Dantur bonis ne putentur mala dantur malis ne putentur summe bona They are given to good men lest they should be thought evill things and they are given to evill men lest they should be thought the chiefest good For the Use of this Application Eccles 9.2 Let not men crow upon the enjoyment of these outward things for they are no arguments of Gods special love Eccles 9. neither love nor hatred by all that is before them the wicked may have them and have them ex largitate sed non ex benignitate dei Out of Gods royall bounty as a benefactor but not out of his tender love as a Father Secondly let not the godly envy the prosperity of the wicked this temptation they have had Psal 37.1 c. as we see in David Psal 73. and Iob 21. and Ierem. 12. But what saith the Psalmist Fret not thy self because of the ungodly neither be thou envious against the evill dooers they taste of his common bounty but not of his spirituall love and besides they stand in slippery places their table is their snare Et faelicitas implorum fovea ipsorum The prosperity of fooles saith Solomon is their destruction They are but fatted to the day of slaughter they receive all the good they are like to have in this life as Abraham saith to the rich man in Hell nay in steed of envying let the godly be comforted First let them make account that God will give them that which is fitting for them even in these outward things for if the dogs be so fed surely the children shall not want bread But if God be pleased to keep them short in these outward things he will make it up to them in spirituall yea in eternal blessings Quid dabit eis quos praedestinavit ad vitam Qui haec dedit eis quos pradestinavit ad mortem saith the Father what will he give to those whom he hath ordained unto life who hath given such good things to those whom he ordained unto death Lastly Let it be an Use to us all that seeing even the wicked may have so great a share in these outward things we should labour for those things that be most excellent and that may put a difference between us and them these outward things are gratis data gratiously and freely given but there be some things that be gratum facientia carrying grace along with them as the school speaketh and making their receivers gratious and such are true piety and godliness and the fear of the Lord There is justification and sanctification and peace of conscience and joy in the Holy Ghost These be panis Filiorum the childrens bread these be prima the first and chief things these outward things but the Et Caetera the additionals First seek the kingdom of Heaven and the righteousness thereof and all these things shall be added unto you Let us labour to be in Christ in God and then we shall have more joy then all they whose corn and wine and oyle is increased Let us be adorned with the sanctifying graces of Gods Spirit in comparison whereof all the riches and honours and pleasures of the world are but dung and dross and the King of Heaven shall take pleasure in our Beauty Preached Decemb. 8. 1641. THE FOVRTEENTH SERMON GEN. 16.11 And the angel of the Lord said unto her Behold thou art with childe and shalt bear a son WE told you the words of the Angel to Hagar were of three sorts First words of Question Secondly of Admonition Thirdly of Prediction We have dispatched the two first and entred upon the third The Prediction is of three things 1. Of the multiplication of her seed vers 10. 2. Concerning the childe she went withal that was to be the root of that numerous issue vers 8. 3. Concerning the quality and condition of the childe vers 12. The first Prediction we stood upon the last day Now we are come to the second and this Prediction hath many Consolations in it First concerning her conception Secondly that she shall bring forth Thirdly that the issue shall be a son Fourthly that his name shall be Ishmael And Lastly in the reason of his name much comfort in that God had heard her affliction For the first Behold thou art with childe Lyra and others Lyra Glossa ordin read it in the future tense Thou shalt conceive And they have this conceit that Hagar first in way of punishment for her sin for her insolency toward her mistress and her flight from her and secondly through the weariness of her journey had suffered abortion her former conception was frustrated but now God in his mercy upon her humiliation would revive that embryo that was dead within her But Paulus Burgensis recites this as a Fable Paulus Burgensis and confutes the reason that Lyra giveth And whereas Lyra saith It is read in the future tense it is wonder that so great an Hebritian should be so mistaken for it is not so It is

saith Thy servant went no whither Thus Ananias and Sapphira denied that which they had done Secondly if people cannot deny they will justifie their evil acts Saul will not a good while be beaten off but that he hath obeyed the voice of the Lord. And Jonah when God challenged him for being angry he saith he doth well to be angry yea to the death And the sons of Jacob in stead of confessing their fault say they have done nothing but that which was fitting for the rescue of the honour of their family Thirdly if they cannot justifie it they will excuse and extenuate it and so like the unjust steward set down fifty for an hundred And they will lessen the fault sometimes by the good intention as Saul would his sparing the Amalekites goods by his purpose of a sacrifice Sometimes by the examples of others they can tell how Abraham lyed and Noah was excessive and David failed and Peter denied and they have but done the like Nay they can say though they have done thus and thus yet they are not so bad as others God I thank thee I am not as other men are nor at this publican Luke 18. Luke 18.11 Fourthly if this will not do they will translate the fault from themselves upon the corruption of nature and say as Saint Paul Rom. 7. It is no more I that do it but sin that dwelleth in me Alas he speaketh of infirmities that are mental 2. He maintained a fight against the flesh whereas these men would put off foul and gross sins to the flesh and such as they no way oppose how can they when they are all flesh Sometimes they translate their sin upon the Times and places where they live But Saint Paul would have men redeem the time because the days are evil and there have been some godly men in the worst places Sometimes upon occasions that offer themselves whereas there is no trial of vertue but by such occasions Sometimes upon Satan whereas though he can suadere he cannot cogere S. Augustine though he can tempt he cannot compel saith Saint Augustine non extorquet consensum sed petit he cannot enforce consent of us but begs it Sometime upon God himself The woman that thou gavest me saith Adam But let no man say saith Saint James when he is tempted that he is tempted of God for he is drawn away by his own concupiscence Sometime upon their brethren and their importunity so Aaron would cast his fault upon the tumultuousness of the people and the Fathers say as much for him Tumultuantibus populi clamoribus cessit that he gave way to the impetuous clamours of the people But that is a fig-leaf too narrow to cover his nakedness And so Saul said he feared the people and obeyed their voice And Pilate thought to cast all upon the violence of the people or the perswasions or the commands of others I might be much larger in this way Tertullian By all this see how true that of Tertullian is Quod malum est nolumus esse nostrum that what is evil we would not have to be ours we are content to act sin but we are loath to own it But how vain all this is and how fruitless considering we have to deal in confession with the All-seeing God who searcheth the hearts and reins and knows us better then we do our selves let any man judge In the second place therefore if we will confess our sins as we must do let us deal ingenuously let us not hide or palliate them Some people have diseases about them that they are loath to reveal but Plus memores pudoris quàm salutis saith the Father they are more mindful of their shame then of their health And so people in the acknowledgement of their sin will not speak out Do they think thus to conceal it or do they think God will shame them for their open dealing Oh no! While we deal apertly he is willing to cover and cast a mantle over them We may conceal our transgressions but it will not be from his knowledge but to our own woful prejudice Here further we may observe the notable effect of affliction Observ 3. The notable and good effects of well-improved affliction When God is pleased to awaken the conscience thereby then there is a free acknowledgement and serious humiliation This we see in Josephs brethren we know of what an unnatural act they were guilty their conscience troubled them not for it for a long time but at last being in a great perplexity in Egypt and questioned for no less then treason their conscience awaketh and they reflect with grief upon that foul fact of theirs Gen. 42.21 Gen. 42. And thus it was with Manasseh when he came to be in fetters then he awaked and humbled himself in the presence of God Job 36.8 9. Elihu saith Job 36. If they be bound in fetters and tied with the cords of affliction then will he shew them their work and their sin because they have been proved In the glass of affliction a man seeth himself fully yea those errours that lay dormant in prosperity will come then within his view as Job saith that in his trouble he did possess the sins of his youth his loose olims came then to his remembrance And so much we may gather from that speech of the Sareptan widow to Elisha Why art thou come to call my sins to remembrance and to slay my son 1 Kings 17. 1 Kings 17.18 Then doth God set our sins in order before us and make that register Conscience to produce many a forgotten sin And thus it was with the Prodigal his affliction made him see his errour and whipped him home unto his fathers house Before I was afflicted saith David I went wrong but now I have learned thy statutes And therefore it is most sure that vexatio dat intellectum affliction teacheth understanding Schola Crucis schola Lucis the cross is the school of light And Saint Gregory saith sweetly Oculos quos culpa claudit poena aperit S. Gregory punishment openeth those eyes which sin shutteth It is like the clay and spittle that Christ applied to the eyes of the blinde man by which he recovered his sight For the Use of this First it must teach us to justifie God in his proceedings when Application in stead of smiling he frowns upon us in stead of prospering us he doth afflict us It is true he doth not afflict willingly Lam. 3.33 nay in his peoples affliction he is afflicted Isai 63.9 he delighteth in mercy Micah 7.18 and the execution of judgement is opus alienum his strange work Isai 28.21 But there is a necessity of it Jer. 9.7 Thus saith the Lord of hosts I will melt them and try them for how should I do for the daughter of my people As if he should say How should I save them how should I keep them from perishing everlastingly

good work as souldiers that stand in their files ready to fall on upon the word given Saint Augustine is for Emamus occasiones S. Augustine let us buy opportunities of doing good I wish we could apprehend those opportunities that offer themselves and do as it were with a smiling face invite us to the embracing of them But alas many and many of those either we at all take no notice of or at least do not regard but let them slip by without making any use of them So prone is out nature to evil and so averse to good that in the former like gun-powder the least spark taketh in us but in the later like green wood much blowing will not make us burn We flee unto evil but we are scarce haled to that which is good Alacriùs illi ad mortem quàm nos ad vitam evil ones run more chearfully to death then we to life and goodness What is there in the ways of evil that chears us like that in the ways of piety or is there the like reward of well and evil doing Oh what tears are sufficient for this inequality of our carriage Let us with trembling think of it Consider this all ye that forget God We will not when he would and he will not when we would It followeth And every mans hand against him that is to oppose him We may see then Observ 4. Contentious persons as they are troublesom so hateful unto all men That the troublesome man is hateful to all men Had not Cain reason to think that all men would hate him and that every man that met him would kill him when he had so sinned against Nature and Religion And well might Lamech think that people would distaste him when he was so full of rage that he cared not for killing a man in his fury And how hateful think you that Nimrod that mighty hunter was unto men Joshua censured Achan and it enraged the people against him in that he had troubled them And if Elijah had been a troubler of Israel no doubt all the people would have been against him And when the Priests would enflame the mindes of the people against Jeremiah they make them believe that he troubleth the nation and weakneth the hands of the people that he seeks nothing but to put causless fears and jealousies into their heads and himself complaineth that he was a man of contention And so Amos suffereth as a man that troubleth the publike peace and that the land was not able to endure his words And we see how they incense the people against Saint Paul Acts 16.20 This man doth exceedingly trouble our City So at Thessalonica Acts. 17.6 These men have turned the world upside down and are come hither also As who should say Take heed of these men bend your selves against them and cast them out speedily for they be Incendiaries and they raise tumults wheresoever they come and therefore they are not to be endured unless we mean to be enwrapped in the same miseries that others have been For the Use of this Application First this may answer that complaint that some men and women make in the world I am not beloved say they I cannot have the good will of my neighbours they are strange unto me they will hold no conversation with me Why you are not peaceful you are disturbant to your neighbours you are inimicitious to those that offer you none injury you are medling with things that belong not unto you you are carrying tales between others and you are siding with those that be naught If so wonder not that you are hated it is the just judgement of God upon you that men should be afraid of you and shun your society Secondly it may teach men how to gain love and to be well respected in the world let them be affable and courteous let them do good offices as they have occasion let them studie to be quiet as the Apostle saith let them not willingly offer injury nor let them take exceptions at any thing they suffer let them be innocent as doves This peaceableness conduceth much to make that which Saint Peter calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fair conversation The Sichemites can give this motive for the dwelling of the sons of Jacob amongst them Gen. 34. Gen. 34.21 because they were peaceable men Innocency and harmlesness and quietness though they be contemned by proud and stirring humours as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flatness of spirit yet certainly they are no cyphers in Christian Arithmetick Solomon maketh it the property of a fool to be medling but a meek and quiet spirit is of God So then now who would not rather chuse to be a fool to the world and wise to God then wise to the world and a fool to God A peaceable man will get love a contentious man will get hatred and be a burden to the place where he liveth Now he is a fool indeed that had not rather be beloved then hated and that both by God and man Preached Ian. 12. 1641. THE SEVENTEENTH SERMON GEN. 16.12 13. And he shall dwel in the presence of all his Brethren Vers 13. And she called the Name of the Lord c. THis clause is diversly interpreted Some understand it thus for all he shall be so savage and fierce a man and his hand against every man yet even amongst his enemies he shall have some friends and other some that will affect him and commend him Observ 1. None so desperately wicked but ever found Abettours And it is true there were never any so desperately wicked but they found some to favour them and applaud them David speaketh of those that bless the covetous whom God abhorreth there were those men among the Iews that spoke well of Tobiah their common enemy and reported his good deeds Nehe. 6.10 Suetonius Epiphanius S. Augustin Nehemiah 6. The Persians honoured Nero that was the hatred of God and man and as Suetonius reports though all men thought him unworthy of common burial yet they sent some yearly with flowers and odours to adorn his Sepulchre And both Epiphanius and Saint Austin tels us of a certain brood of Hereticks called Caiani that honoured Cain affirming that he was a worthy man conceived by some powerfull nature That therefore shewed it self mightyin him The same Hereticks also honoured Corah Dathan and Abiram as men of courage and resolution yea they adored Iudas the traytor being perswaded that some divine operation and propheticallinstinct did direct that by his delivering his master to the Iewes all men might be delivered from the divell And did not Sixtus Quintus in the conclave of Cardinals make a Panegyrick in the commendation of that Iacobin Application that killed Henry the third of France Adams eating of the forbidden fruit hath put the judgment of his posterity out of taste insomuch that they often think well and speak well and are affected

from these precipices for thou hast the same root of bitterness in thee that those monsters have Prov. 27.19 as face answereth to face in the water saith Solomon Prov. 27. so the heart of man to man Every man may see in another the compleat image deformity and unrighteousness of his own heart and may truly say such an one should I be if Gods grace did not prevent it 2. Hereby God will exercise the grace of wisdome and circumspection for when such wicked ones be in the world the children of God according to the counsel of their Lord must be wise as serpents and innocent as doves i. e. they must carry themselves so 1 Cor. 10.32 that they do not provoke those malitious ones against them give none offence saith the Apostle neither to Jews nor Gentiles 1 Cor. 10. they must do nothing to irritate them it may be they may be offended at their profession and practice of religion but that is Scandalum acceptum non datum and offence taken but not given and in that case melius est ut scandalum oriatur quàm ut veritas relinquatur better it is that such an offence should arise then that the truth should fall and be forsaken but else they must be so wise as to carry themselves harmlesly and give them none offence Tertul. in Apol. whereby their still glowing wrath that fire on Satans Altar may be stirred against them and thus wise were those Christians Tertullian speaks of in his Apology They lived peaceably and quietly in the midst of their enemies and they were ready to do all offices of humanity for them but it could not be justly laid to their charge that they were injurious unto them insomuch that they could say bonus vir sanus sed malus quia Christianus Such an one is a good man but evill only in that he is a Christian Thirdly God by suffering such men will exercise the patience of his children for being apt to be wronged by those violent men though they offer no wrong there is an imployment of their patience as likewise of their cofidence in God who is an harbour to put into in all storms Fourthly Of their love to God for by a kinde of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contrariant operation the coldness of the charity of men maketh their love more intense towards God it doth also stirr up in them the Spirit of prayer and supplication and make them more earnest with God for the protecting of them for the girding up and restraining of the fury of wicked men yea further it is the stirring up of their compassion towards those wicked men for we are even bound to pitty them who are so miserably enthralled under the power of sin and Satan and to pray for them that their eyes may be opened that they sleep not in death and the rather because we see this is the effect of corrupt nature which would break out in us as well as in them if God did not restrain it Titus 3.3 The Apostle maketh this an argument to provoke meekness Tit. 3. We our selves were in times past unwise disobedient deceived serving divers lusts and pleasures hateful and hating one another Lastly God suffers such wilde and fierce men and such cruel people in the world for the punishment of men while they take liberty to sin against him He maketh a rod of the malice and cruelty of the wicked to scourge them withall God gave his people into the hands of such as oppressed them because they had provoked him by their foul sins and though it is true that afterwards he threw those rods into the fire as we see in the King of Assyria and others yet for the present he doth use them to chastise his own people withal and they are very fierce against them Give me leave to adde one word more concerning this instance in our Text. The ferity and fierceness and savage diposition of Ishmael and his posterity was a part of the punishment which God laid upon Sarah for advising and Abraham for yeelding to take Hagar to wife Gal 4. They lived in part to see it for Ishmael mocked yea persecuted Isaac saith Saint Paul Gal. 4. and therefore was east out with his mother Psal 83.6 but after their death it fell out that the Hagarens were reckoned among the enemies of Sarahs seed Psal 83. They were amongst those that sought to cut them off from being a nation and that the name of Israel might be no more in remembrance unwarrantable courses treasure up punishment for after time Observ 5. The messages of Gods faithful ministers are his own word and Embassages I have made it good heretofore in manifold examples and given sufficient Reason for it for how should a blessing be expected upon any project wherein God is not advised withall Nay how just is it with him to render such actions vexatious unto the parties that have undertaken them And therefore let us ever ask counsell of God and look that the grounds of our actions be justifiable And amongst other wayes let people take heed of unlawfull mixture such as was Abrahams with Hagar a punishment of that fault may lye in the issue and they may grow up to be an hearts grief to those from whom they are sprung besides their being standing monuments 3. Part of his Histo c. 18. Tit. 6. as it were of their sin and shame if they shall prove good as Iephtah and divers others have done and not fly out as Ishmael yet that ought to be matter of humiliation as long as they live Antonine telleth of the mother of those three famous men Petrus Comestor the Author of the Scholastical History Peter Lombard the Master of the Sentences and Gratian the Compiler of the decrees having had them all in an unlawfull way that she told her Confessour that she could not be so sorry for her sin as she should because they proved such eminent men but he bad her to bewaile also her want of sorrow Though such children prove never so excellent yet the fault is to be mourned for and the judgment if it lye not in the childe to be a grief to the parents while they are living or a shame when they are dead as is said of Dionisius poenas quas vivus effugit mortuus in filio exolvit the punishments which he escaped living he suffered in his Son after his decease it may lye in some other thing for certainly God will punish it one time or other as he did in Augustine himself for his Adeodatus Let us take heed of this or any other unlawful course which though it seem never so pleasurable or profitable in the contriving or acting yet will have a sting in it and vex as much as ever it contented for God must be just and men must reap the fruits of their own way And so I have done with this verse I come now to the next Verse