Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	child_n	parent_n	use_v	1,722	5	5.9300	4	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

Application First Let all Parents learn to give fitting Names to their Children such as may mind them of Gods mercy and their duty such as may be Monitors to them upon all occasions to remember God and themselves Scripture Names are fit to be given for they have good instructions in them Secondly Names of vertuous Predecessours by whose examples they may be stirred up to tread in their steps They too too much offend that care not what heathenish Names they give to their Children and some give such ridiculous Names that they are far from Christianity or Civility And some again are so affected and rather give Sentences sometimes then Names that me thinks it is a dishonor to God in whose Name the Child is baptized to the holy Sacrament which is solemnized and to the Congregation of Saints before whom the Name is given yea to the Child it self who is like to carry a mock and a brand rather than a Name all the daies of the life of it Thirdly When people have good and significant Names given unto them let them labour to make them good so did John He had the grace of God and Theophilus He loved God So did Timotheus according to his name He was a man that feared God So was Clemens and Prudens So was St. Jerom's Pannachius and St. Ambrose his Agnes and Nazianzens Meletius And Valentinian said of Probus He was vir sui nominis that he was a man of his own name i. e. an honest man Those that have had ill names have fulfilled them as we see in Zeb and Oreb a Wolfe and a Raven and such they were against the people of God And Nabal as his name was so was he he was a foole and folly was with him And Achitophel made good his name for though he were accounted as a wise man and consulted as an Oracle yet he dyed as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The kinsman or brother of a foole for seeing his Counsell despised He went home set his house in order and hung himself Let those then that have good names make them good But here is a grosse defect Absalon hath a name that signifieth the peace of his Father and we know full well what a disturbance and a vexation he was unto him Zedechiah signifieth the righteousness of God and a most unrighteous man he was Antiochus was called Epiphanes i. e. illustrious whereas he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the furious and breathed out nothing but cruelty against the people of God And so the Pope of Rome that stileth himself Servus servorum the servant of Servants sheweth how he doth affect to be Dominus Dominantium A Lord of Lords it is a fashion of the Popes when they enter on the Popedome to alter their names But Pollid●r Virgil observes Pol. Virg. He that called himself Bonifacius was Malefacius He meaneth an ill doer Urbanus was Rusticus i. e. clownish or as it was said of one of that name Turbanus from his troubling so the Christian world Innocentius Improbus being most nocent Pius impius being ungodly Paulus Saulus being a persecutor And so the Jesuites have a glorious name but as one saith of the Philosophers Nomen sibi solum retinuerunt They have retained only the name unto themselves for how unlike are they to him whose name they do most impudently usurp He went about doing good they go about doing mischief like their great master the devill seeking whom he may devour And as he commeth from compassing the earth so they compasse Sea and Land to make a Proselyte though they make him seven times more the child of the devill then themselves His words and deeds were alwaies full of compassion and mercy their 's full of rage and cruelty None more meek then he none more proud then they None more peaceable then he none more tumultuous then they As of old there was no Play but there was a Devill in it so no Treason or Conspiracy in these latter times wherein the hand of these Joabs these Jesuites is not But not to lay the Scene too far off How are we our selves guilty in this kind We have a glorious Appellation that which those of the Church of Antioch first had and no doubt triumphed in Acts 11. And that is Act. 11 26. the name of Christians we have it from Christ 1 Iohn 2. and should have that annointing St. John speaketh of 1 John 2. And the same mind should be in us that was in Christ Jesus as St. Paul speaketh we should learn of him we should resemble him and the very name is a strong Obligation upon us Bernard St. Bernard maketh one of the graces of the soul to be Recordatio propriae professionis the apprehension and memory of her own Christian Profession But at the other side it is a foul disparagement to a man vocari quod non est to be intituled what he is not Saith S. Augustin Nomen inane Crimen immane a frustrated name St. August is an hainous crime and yet how defective are we unto this our Denomination Called Christians but live like Pagans Oh what a Soloecisme is This Our Lord hath redeemed us and there is a vertue that proceedeth from his Passion to make those whom he hath redeemed holy He is our head and thence is an influence from the head into all the members Too we profess our selves the Redeemed of the Lord and find no vertue of his Death Members of him and find no power conveighed unto us for Piety What will the Heathen say Christians and bloudy Christians and excessive Christians and licentious Christians and fraudulent Christians and malicious Wherein are they better than we They shame their Master by their lewd courses In the feare of God as we have this honourable Title full of dignity that we are Christians so let it mind us of our duty and let it be a tye upon us to walk worthy of that calling to the which we are called For else as it was said in another case Nomen Crimen the Name of Christian was their Fault Tertul. in Apol. saith Tertullian So it will be to us the very Name will be our fault and the glorious Appellation will encrease our condemnation THE FIFTEENTH SERMON GEN. 16.11 12. Because the Lord hath heard thine affliction Vers 12. And he will be a wilde man THe words of the Angell to Hagar were of three sorts First of Question vers 8. Secondly of Direction vers 9. Thirdly of Prediction and he foretelleth First concerning the numerous multiplication of her seed vers 10. Secondly concerning the childe she went withall 1. That she should bring it forth 2. That it should be a son 3. That she should call his Name Ishmael To which is added the reason of the Name vers 11. Thirdly he foretelleth the quality and disposition and course of this son vers 12. He shall be a wilde man his hand shall be against every man and every

his sons name which Hagar bare Ishmael And so Jacob altered the name that his wife had given from Benoni to Benjamin if we finde in Scripture Observ 4. The imposition of the name belongs unto the Father yet no name or other externals whatsoever to be boasted of or deemed a priviledg Ruth 4. 1 Sam. 1. that women gave names to their children we must suppose the consent of their husbands not that they did it by their own authority The wife of Manoah bare a son and called his name Sampson the women the neighbours of Naomi gave the childe a name Ruth 4. but we must suppose it was suggested unto Boaz and he appointed it So Hannah gave Samuel his name no doubt with the consent of her husband Elkanah 1 Sam. 1. Elizabeth likewise when the child was to be circumcised and the neighbours would have him called Zacharias after his father she said no he must be called John yet was not that ratified till the father himself was consulted and when he said it must be so they called him Iohn but I let that pass Cajetan in locum he shall be called Ishmael nec praeterea saith Cajetan take knowledg that Ishmael is the first in Scripture that God gave a name unto before he was born but withall another observeth that he was the only ill in Scripture whose name is foretold The next was Isaac and Iosias in the old testament and the Baptist and our blessed Saviour in the new But in or before the birth of these four whose names were foretold there was some miracle shewed Isaac born of Sarah at ninety years of age when Josias was named the Altar clove in sunder 1 Kings 13.2 1 Kings 13. When the Baptist was promised his Father was strucken dumb and Christ was born of a virgin but in the foretelling of Ishmaels name no miracle that we read of was wrought unless we will give way unto the fiction of the Hebrews that we mentioned in the beginning that the childe was dead in Hagars womb upon her long travell and miraculously revived again Well then the foretelling of Ishmaels name though as Saint Chrysostom observeth S. Chrysostom it sheweth the care that God had of Hagar by mentioning such particulars yet it is not to be boasted of nor any of those outward things else wherein men out of the covenant have as great a share as others yea oftentimes a greater then others as if they were certain evidences of Gods speciall love Eccles 9. no they fall alike both to good and bad saith the Preacher Eccles 9. There is a conceit that possesseth the minde of many a man in the world who being guilty of gross sins yet because God blesseth him in these outward things and maketh him prosper faith surely God would not thus favour me if he did not love me is it like I should enjoy this abundance if God did not bear a speciall affection towards me Application But this is a gross mistake for Esau was hated of God and yet the fatness of the earth was his portion Psal 17.4 These be those that have their portion in this life Psal 17. and yet have no part in Heaven Let no man therefore think these outward things and the full enjoyment of them assurances of Gods special love but let him labour as I said the last day for the graces of Gods Spirit which are panis Filiorum the childrens bread and the doggs of the world shall have no part in them Gifts are bestowed upon Ishmael and the sons of the Concubine but the inheritance is reserved for Jsaac God only loveth with a speciall love and the affection of a Father whom he hath ordained to salvation Observ 5. The strange metamorphoses of sin But now for the reason of the imposition of this name because the Lord hath heard thy affliction Where we may observe the reason of the imposition of names 1. It hath not been only used to distinguish one party from another but 2. in the second place to signifie something to come So Hevah had her name because she was to be the mother of all living and Abram was called Abraham because he was to be the Father of much people and Sarah because she was to be the mother of Princes And Isaac had his name from laughter not only because of the present rejoycing of his parents but because he was to be cause of joy to posterity in regard the Messiah was to spring from him And Ioseph because God would add another son And Solomon because he was to be a peaceful Prince And Iesus because he was to save his people from their sins 3. Names have been imposed to keep in fresh memory some blessing past and so we see Iacob hath the name of Israel to put him still in minde of his wrestling with God and how he prevailed with him So Ioseph called his elder Son Manasses because God had made him forget his affliction and his younger Ephraim because God had made him fruitful in the land of his affliction And so Moses had his name from being drawn out of the flaggs And Samuel because he was begged of God yea to this purpose that Gods people might remember his mercies they have given names to places Abraham calls the place where God had spared Isaac Gen. 22. c. 28. and provided another sacrifice in his room Iehovah-jireh the Lord will provide that he might never forget the experiment he had of Gods gratious providence Jacob changeth the name of Luz into Bethel the house of God Gen. 28. that he might ever remember how gratiously and comfortably God had revealed himself unto him in that place Iehosophat and the people that they might never forget the marvellous comfort that they had received from God in a strange deliverance from an invincible army of the Ammonites and Moabites and Edomites called the place where they met together to praise God for his mercy the valley of Berakah i. e. the valley of blessing 2 Chron. 20. 2 Chron. 20. yea they have given names to times Mordecai and Gods people to keep in perpetual remembrance that deliverance of theirs from that conspiracy of Haman did not only keep those daies wherein execution should have passed upon them as daies of rejoycing every yeare but called them daies of Purim Esther 9. Esther 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Lot and a Lot we know was cast upon them for their extirpation Lastly Names have been given unto men as to mind them of Gods mercy to them so of their duty to him that as oft as they heare or remember their name they might be stirred up to thankfulness and obedience as Judah that is from praising Simeon from hearing and Benjamin the son of his fathers right hand which carried his duty in it So John or Jochanan the graces of God and Theophilus and Timothy and divers others Now for the Use of this

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 Application It 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 onely 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