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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

is called Fons vitae The fountain of life Psal 36.9 and 42.8 Act. 17.25 28. Psal 36. and Psal 42. David calleth him the God of his life He giveth to all life and breath Acts 17. and verse 28. In him we live and move and have our being Now for the Use of this Application First in that he is the living God it serveth to difference him from all the idols of the world The Scripture sheweth it by opposing this stile of God to idols Jer. 10.8 10. Jerem. 10. having spoken of the stock that doctrine of lyes he saith But the Lord is the true God he is the living and the everlasting King And so Acts 14.14 We preach that you should turn from those vanities to the living God Idols and the living God are opposed 1 Thess 1.9 so 1 Thess 1. You turned from idols to serve the living God He is the true God idols are lyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are called as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is non dii no gods nay from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing according to that of the Apostle An idol is nothing 1 Cor. 8.4 or if any thing yet at best onely a dead thing and therefore cannot be the true God which is living Dumb idols the Apostle calleth them Psal 115.45 c. 1 Cor. 12.2 Nay David describeth them more fully Psal 115.4 5 6. They are the works of mens hands they have mouthes and speak not eyes and see not ears and hear not noses and smell not hands but handle not feet but walk not They that make them are like unto them and so is every one that putteth his trust in them Much good therefore do it the Pagans with their idols and the Papists who are worse then Pagans with their images because they have more light They would have people believe belike that they are living ones for sometimes they say they look with a cheerfull countenance and sometimes they turn away in dislike they turn their eyes they weep they move their hands they nod their heads but these are gulleries to fool children withall wise men know these impostures God give them better minds then to make the Scripture a mute judg and images lay-mens books God turn their hearts from these vanities let us serve him that is the living God in Spirit and truth and ever acknowledg him to be the only true God God blessed for ever A second Use is that we prize life as the Rachel the most beautiful Use 2 of all Gods blessings and certainly life must needs be excellent when God is stiled the living God Secondly life maketh the first division of things there is nothing before life but being and being maketh no distinction of things for that can be nothing that hath no being and therefore those creatures that have life we esteem before those that have it not how noble soever otherwise a living dog is better then a dead lyon saith Solomon Eccles 9.4 And the poorest worm that crawleth Eccles 9.4 is more glorious in this respect then the frame of Heaven and Earth in that it liveth and the other doth not And again Thirdly the greatest happiness that men shall ever attain unto the happiness of Heaven is set out by life O let us then prize this blessing and let us not be foolishly prodigall of it like some who by their contention and quarrelsomness and being forward to every duell hazard it nor like others that dig their own graves by intemperance and so dye in tempere non suo before their time scarce live out half their days Such as refuse meat or drink or physick for the preservation of life shew a flat undervaluing if not a contempt of that great Iewell and as we are to prize it for the worth of it so we are to be truly thankfull to the Doner for it and that is the living God Some men think they are beholding to their food and to their good stomack and able concoction Alas who giveth food Of whom doest thou beg thy daily bread 2. When thou hast meate who giveth thee an Appetite how many have meat before them and yet they loath the sight of it 3. When a man hath eaten with an Appetite who give thit power to nourish there be those that have a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caninus Appetitus a stomack like a dog and yet there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. a defect of nourishment it is most true that our Saviour saith man liveth not by bread only but by every word that commeth out of the mouth of God that is the word of Gods blessing we owe our life then and the support of it unto God who if he did not supply oyle our Lamps would quickly go out And if we must be thankful for life barely then much more for health which is the perfection of life for non est vivere sed valere vita not to be but to be well is to live to live in health It is true we must be thankfull Exod. 22.29 even for Penury and want Thou shalt not delay to offer thy first fruits and thy liquors Exod. 22. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy teares and Cajetan observeth that it signifieth sterillity God will be thanked in a barren year as well as in a plentiful So God must be thanked for sickness also Iob blessed God for an Abstulit as well as a Dedit for his taking away as well as for his giving Iob. 1.21 But when God is pleased to give us not only life but a latitude of health how much are we bound unto him What light is to an house that health is to a man what comfort hath a man in an house though never so well furnished if he have not light And what comfort in a mans greatest possession if he have not health Let us then I say be thankfull to the living God for it and let us be affraid to turn the edge of so great a blessing against God himself and wrong him with his own gift as they do that spend their health in lust in excess in gaming and other vain and sinful courses do we live through the bounty of this living God and shall we live to his dishonour can we not subsist one moment without his supporting hand and dare we mispend this talent non hos quaesitum munus in usus this was not bestowed to such ends God giveth Israel corn and wine and oyle and they offer them to Baal and so he giveth us life and health and do we sacrifice it to sin but as he threatneth to take those things from them so it is just to take away our life that we thus mis-employ and grieve him withall Use 3 1 Tim. 6.17 A Third Use is that we should trust in God The Apostle maketh this one argument for our confidence in him because he is the living God 1 Tim.

others I do not say it always holdeth for we have examples of those that have risen from a mean fortune and yet have carryed themselves in their preferment humbly and wisely as we see in David that was taken from the sheep-fold from following the ewes great with young And Elisha from the ●ough and Amos from the herds in Hester Ruth and divers others But it too too often falleth out that those that be taken from a mean estate and have been promoted in the world they have quickly forgotten the rock out of which they were hewen and the pit out of which they were digged they have forgotten their old acquaintance yea have even scorned their mean kindred and proved insufferably supercilious and stately as Plinius Secundus saith of Largius the Macedonian that he was Superbus dominus saevus Plin. Histo r qui servi isse patrem suum parum meminit that he was an haughty and a cruel master and one that would not remember his Father to have been a servant For the Use of this If this be so incident to those of a servile condition when they are promoted to be so proud let people labour to subdue this proud humour by grace and let the thought of their unde of their mean beginnings be as the ballast to poyse them and make them steady when with Jacob they look upon their two bands let them with him remember their staff with which they went over Jordan It is said of Agathocles that being by birth but a Potters son and having attained to be King of his own country he caused his cupboard to be fournished with earthen cups and his table to be served with earthen dishes that he might thereby be put in minde of his mean and poor parentage S. Bernard En quis es saith Bernard to Eugenius the Pope sed noli oblivisci etiam quid fueris opportune nimirum cum eo quod es etiam quod ante eras consideras haec te confidenter teneat intra te nec avolire sinat ate Behold who now thou art but with all forget not what thou hast been seasonably now with what thou art mayest thou consider what thou were Let this consideration anchor thee within and not suffer thee to flote from thy self abroad by this we shall be moved to thankfulness for what we have to humility modesty and lowness of minde and to carry our selves moderately to those that are yet as we were sometimes I know no one peice of morality fitter to be taught many in this city then this who being raised from nothing to great both wealth and dignity love not to look back but carry themselves in that stately and proud manner that they are hated while they stand and not pitied when they fall Observ 6. Ingratitude how odius both to God and man nor bemoned when they are dead Saint Chrysostom again here observeth the ingratitude of this bond-woman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She over looketh all the long care and solicitude her mistress had shewed unto her what had she taken such care to bring her from Egypt and give her a liberal education thus long and now had yielded unto ●e● her place in her husbands bed and doth she thus requite her with scorn and disdain this sin of ingratitude I have divers times spoken of and therefore I will not offend your taste with coleworts twice sod nor grate your cares with drawing my saw the same way again examples of it have been infinite in all times Men have suffered most from those of whom they have best deserved the childe that hath been loved best Ingratitude the servant that hath been most made of the friend that hath lien nearest the heart hath proved ungrateful and treacherous Thus was Moses served from the Israelites and David from the men of Keilah and from Saul and the children of Iehoiadah from Ioash our Lord from the Iews and Saint Paul from those that went for brethren and so successively and it continueth to this day As one observeth there be some beasts and birds that are only to be found in some countries and cert●in weeds grow up but at certain tim●s and in certain places but ingratitude is found out in all places and at all times And when one asked Why there was not a prison for such offenders it was answered Then every house must be made a prison And certainly a gross sin it is even against the light of nature nay brute creatures have been observed to be thankful the dull earth is responsory for that it receiveth onely men are unthankful But Ingratum si di xeris omnia dixe is We need say no more we can say no worse then to call a man unthankful For the Use Application Let all men know themselves bound both by Reason and Religion where they have received courtesies and favours to be thankful according as they have ability and opportunity It is sordid in him that doth a favour for thanks and it is base in him that receiveth a courtesie and is not thankful Let us ever take heed of being unthankful towards God our best benefactor It is to be feared we are sick of ingratitude we forget Gods favours or we thank our selves for them or we prize them not as we should do nay in stead of being thankful for his benefits we anger and provoke him and turn the edge of his blessings against himself and dishonour him with his own gifts we heap up sins and pile up iniquities in stead of thanks Haeccine reddis Domino popule stulte insipiens Do ye so reward the Lord O foolish people and unwise Is it a soloecism in manners amongst men to be unthankful and is it not a foul fault in the eyes of God Are we weary of his blessings The way to forfeit them is to be unthankful the way to continue them is Thankfulness like the well that Solinus telleth of that while men sing and play it floweth but when they cease it falleth as fast So the fountain of Gods favours The vapours that are exhaled from the earth are restored again in sweet showers and so our thanks and praises for Gods blessings produce more and make God delight to do us good yea ever to continue to do us good THE SIXTH SERMON GEN. 16.5 And Sarah said to Abraham My wrong be upon thee I have given my maid c. THe next Consequent of Abrahams marriage with Hagar is Sarahs expostulation with her husband wherein she challengeth him with doing her wrong and maketh him the cause that she was despised by Hagar 2. She challengeth him with ingratitude she had given her maid into his bosom and she is contemned by her wherein she taketh it for granted that he did soment it 3. She breaketh out into a kinde of imprecation The Lord judge between me and thee that is The Lord reward thee according to that I unjustly suffer from thee But before we come

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 Civil Midianitish wars and to prevent them To go on Observ 4. Good mindes will yeeld of their own right for piety and peace sake 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 belong 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 Gen. 13. 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 Abraham 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Chrysostom saith S. Chrysostome 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 Gen. 26. keeping Labans sheep should make good that which was torn of wilde beasts yet he bare the losses of it for peace sake Gen. 31. And Chap. 31. We see this in Nehemiah Chap. 5. Neh. 5.14 15. 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. Matth. 17.10 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 contention 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 S. Augustine 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 recommending it to God And Saint Jerome of Nazianzen both in his Life S. Jerom l. 2. c. 9. touching Nazianzen and on Ruffinus that after he had taken a great deal of pains in Constantinople 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 Solomon 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 rather to intreat him Philem. vers 8 9. Philem. v. 8 9. For the Use of this Let us bear in minde that of the Apostle Application Phil. 4.5 Let your moderation of minde be known unto all men Phil. 4. under that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that moderation 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 umpirage to do as we see fit much less may we give that which is Gods the Orthodox would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 pretend any right to and much more and that will part with nothing for Peace no nor for Justice sake shall finde God blowe upon 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

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