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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

EFFIGIES REVERENDISS JOSIAE SHUTE S THEOL BACCHA COLCESTRIAE ARCHIDIAC PRECONIS LONGE MELLITISSIMI OBIIT 22º JUNII 1643. Surgito Lector ades Tibimet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anglus Scilicet egregius SHUTIVS ille preco Flexanimus vates Animas Qui traxit in Aures Voce docens Sacrum quod pede pandit iter Malleus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constans et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui nequit a Recto Spe-ve Metu-ve Trahi Hunc tulit in Portum Dominus Minitante Processâ Nec fucrant Tanto Saecula digna viro Vmbra dat Effigiem resonat tibi Pagina Mentem Assolet ut Reliquis gratus adesto Tibi Ed Sparke Heer 's that wise Charmer whose Sweet Ayres to Hear Each Soule delighted so to dwell i' th' Eare Whose Life and Doctrine's Combin'd Harmony Familiîarized St Paul's Extasy But now from growing Evills mounted high Change but the Soule her Seat from Ear to th' Ey This bright Starr still doth Lead wisemen to Christ Through this dark Bochim and aegyptian Myst Nay heer what himself doth in Heav'n behoulde Ev'n Blessed visions doth his Booke unfoulde T. B Ed Sparke SARAH and HAGAR OR GENESIS the sixteenth Chapter opened In XIX SERMONS BEING The first legitimate Essay OF The Pious Labours of that Learned Orthodox and Indefatigable Preacher of the GOSPEL Mr JOSIAS SHVTE B. D. And above three and thirty yeers Rector of S. Mary Woolnoth in Lombard-street London Qui credens in Dominum Jesum non Circi Furoribus non Arenae sanguine non Theatri Luxuriâ delectabatur sed tota illi voluntas in Ecclesiae erat Congregatione charus omnibus loquendi Arte gnarus Hieronim lib. 3. Epist in Vita Hilarionis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Nazianzen Oratione in laudem Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was a burning and a shining lamp Joh. 5.35 Published according to his own Original Manuscripts circumspectly examined and faithfully transcribed by EDWARD SPARKE B. D. of Clare-Hall in Cambridge and Rector of S. Martins Iron-monger-lane London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Phaedone LONDON Printed for J. L. and Humphrey Moseley at the signe of the Princes Arms in Paul's Church-yard 1649. To the Right Honourable JOHN Lord Viscount BRACKLEY c. And to the Right Worshipful THOMAS VINAR Alderman and Sheriff of the honorable City of London And the rest of the well-wishing Parishioners and Auditors of the late worthy Author Both the upper and the nether springs of comfort Honoured Sirs EVen Justice it self without any other relation challengeth this Dedication to you unto whom God had given the Author and the Author himself devoted his Endeavours so that whosoever alienates things of this nature to a private Mecoenas is justly to be redargued Parasitical and as a moral Impropriator You know the children of the bondman are the goods of the parents master Lev. 25.45 46. Levit. 25. and however hereby made more common yet are nevertheless your own in particular That the Eye therefore may no longer now envie the Ear but both help the Soul these Sermons are presented to your view and that without the least suspition of one Sense proving less candid then the other appearing here as not without some disadvantages in regard of that same Magisterial presence and Charming Elocution of the Author so not without some oddes at other side for permanencie and more leasurable instillation of the matter And 't is an happiness obliging unto thankfulness that God vouchsafeth thus to feast his people at both Senses The lively sound indeed is the more piercing as Saint (a) Viva vox habet nescio quid latentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Prologo Galeato Ierome saith but the Letter written the more during Litera scripta manet The one as it were like Lightning the other like the fire upon the Altar According to my Talent I have endeavoured some good both ways not so much fearing censure as desiring the good of others and that these Papers might speak that permanently to the eyes of all our Country-men which found such favour in the ears of your Citizens and entertainment in so many hearts Yet all this but too narrow a confinement for his ample merit which did so far transcend the Pattern of his Predecessors that he hath laid a Task invincible upon his Successors (b) As was said of Chrysostoms successor Quis Cui and after Athanasius that a storm followed a stream Nazianzen Vix dedit vix dabit aetas parem But I know Love and Sorrow need no Remembrancer 'T would therefore be superfluous for me to say no worse on 't if not infandum renovare dolorem to eccho to you his incomparable Parts and Arts whose departure your love still lamenteth whose pious excellencies so many painful yeers imprinted on your Memories and not there onely but I hope shed with all their Celestial influences on your conversations that as in these writings he being dead as the Apostle saith yet speaketh so in your Christian practice the world may see and say that albeit deceased he still liveth 2 Kings 23. 2 Chron. 35. Nor hath he so altogether forsaken us though This like that other good Iosiah subductus aevo pessimo taken from the evil to come but that as Nazianzen (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Oratione in laudem Basilii said of Basil he still doth us good besteads us still yet that not as they stretch his Rhetorick by praying for us but thus by his instructions and profitable labours teaching us For here your meditations though but in one short Chapter opened are carried as it were thorowout the Vniverse sometimes as in Elijahs chariot up to heaven to contemplate the Angels there and their good offices the blessed spirits of just men made perfect I and most frequently the God of both of them and him whom he hath sent Iesus Christ our dear Saviour sometimes alighting unto 〈◊〉 lower objects pointing us to all the several mansions of the Vertues and powerfully ejecting that same Legion of Epidemick vices sometimes aloft from the top of the tree of grace shaking down the fruits of the Spirit (d) Gal. 5. at other times again stooping to inferiour capacities and regulating of domestical relations sometimes as a Remembrancer from heaven advertizing the publike Magistrate strongly and sweetly moving all to spiritual prudence and conscientiousness in their several Functions chalking out to us in these last and worst times the Christian Menagry of all these various events of Divine Providence with the profitable husbanding of both-hand-Temptations Prosperity and Affliction That so like Musick out of discordant sounds or wholesom Medicine from distastful severals Rom. 8.28 all things may terminate unto Gods glory Mans amendment and felicity All which together with a grateful affection to the Authors memory Acts 22.3 at the feet of which Gamaliel I had the happiness to sit some yeers conquered

follow them with good Advice They must set them a good example and they must pray for them they must correct them when occasion is and unbind the bundle of Folly that is in them that so their Sons may grow up as the young Plants and their Daughters may be as the Polished corners of the Temple If there be a defect on their part in this and that the Children grow wild through want of their cultivating and care they have much to answer for And secondly If notwithstanding their care the Children shall grow bad they must rest contented they have freed their own souls and the Childrens bloud shall be upon their own heads They may plant and water but it is God that must give the encrease Grace is the gift of the Father of Spirits and not of the Father of the Flesh Thirdly It should teach Children to labour for a goodness of their own for their Parents holiness shall not make them holy nor their Faith justifie them Some have a conceit that it is goodness enough for them that their Parents were good The Jews boasted that they had Abraham to their Father Iohn 3. but St. John Baptist taketh them off from this and biddeth them bring forth fruits worthy of life And when our Lord perceived the same humour in them He denieth them to be of Abraham and saith They are of their father the devill Ioh. 8.44 John 8. Rom. 11.6 1 Cor. 7.14 Why but will some say doth not the Apostle say Rom. 11. That if the root be holy the branches are holy and 1 Cor. 7.14 The seed of the Faithfull is said to be holy I answer That holiness is to be understood only in regard of the Covenant by vertue whereof they are members of the visible Church and have right to the Sacraments and partake of the outward Priviledges These be Foederati i.e. within the Covenant God is the God of Abraham and of his seed but they be not Regenerati not thereby regenerated in the Spirit Why but yet they will say The Promise is made to you and to your children Acts 2.35 Acts 2. I answer Yes but what followeth As many as the Lord our Goal shall call So in the second Commandement He sheweth mercy unto thousands but of them that love him and keep his Commandements Let the child then labour to imitate the vertue of his Parents and have a stock of Grace of his own for else the Piety of the Parent shall be so far from profiting him that it shall adde unto his condemnation But now to make an entrance on that first particular Clause Observ 5. The strange Metamorphosis of sin He will be a wild man The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Onager a wild Asse a man like a wild Asse or as the Chaldee A wild Asse among men the Septuagint render it only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of the field or wood a wild man This was accomplished in Ishmaels person Gen. 21.20 who dwelt in the wilderness Gen. 21. and so in his Posterity they were as wild Asses The wild Asse liveth in the wilderness is a beast of an untamed nature and unserviceable to man Iob 39.8 9.10 as we shall see him described Job 39. Therefore the Prophet likeneth rebellious Israel unto a wild Ass Jer. 2.24 Ier. 2.24 So was Ishmael in regard of his Ferity Fierceness and Savageness Whence we may see how sin un-manneth men and makes them brutish brutish in themselves and towards each other whereof there being every where too much proof already among us almost in all professions and for all brutish qualities I shall here only add this Caution Let each one know and remember that it were better to be a Beast then like a Beast Preached Ian. 5. 1641. THE SIXTEENTH SERMON GEN. 16.12 And he will be a wilde man and his hand will be against every man and every mans hand against him I Must acquaint you with one thing further Ishmael was the Son of Hagar and the Apostle maketh her a figure of the covenant of the Law given in mount Sinai and of the earthly Ierusalem As Sarah the free woman figureth that Ierusalem which is above and the Covenant of the Gospel as appeareth by the Apostle Gal. 4. Gal. 4. Now in that Ishmael is a wilde asse it argueth the wilde and fierce nature of man which by the Law cannot be tamed but is made more rebellious Man as an unbroken horse when he is curbed and kept in flings the more This is that which the Apostle saith Rom. 7.8 9 13 Observ 1. How sin is irritated and provoked by the Law yet that remaining good and holy Rom. 7. Sin taketh occasion by the commandement and vers 9. When the commandement came sin revived and vers 13. By the commandement sin became exceeding sinfull sin is irritated and provoked by the law not only because as Origen saith quae prohibentur magis desiderantur such things as are forbidden are more eagerly desired nitimur in vetitum 'T is a great piece of the corruption of our depraved nature to ambiate things most prohibited And some say Eve did not so much long for the fruit quia pomum as quia vetitum for that it was pleasant to behold as for that it was prohibited but also because when sin findeth it self universally restrained and meets with death and hell at every turn and can have no subterfuge or evasion from the rigour and inexcusableness of the Law like a river that is stopped it riseth and foameth and swelleth and thus the Law is said to strengthen sin not per se aut ex intentione legis not by it self or through its own intention but by accident irritating and provoking that strength which was in sin before though undiscerned and less operative for as the presence of an enemy doth actuate and call forth that malice which lay habitually in the heart before so the purity of the Law presenting it self to that concupiscence that lay before undiscerned doth provoke it to fiercenes and rebellions and maketh it more outragious even as a mad dog is the madder for his chayn a strange wildness and fierceness and stubbornness there is in us naturally we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will endure no rule nay Tit. 1.10 that which should hinder us inflameth and enrageth us and oftentimes we are the worse for being reproved For the Use We must labour to be recovered Application and to be subject to the Law of God for if we will not suffer the law to be froenum it will be Flagellum if it be not our Bridle to keep us from sin it will be our Scourge to lash us for sin and so it hath been to many wild ones the conscience being awakened the terrours of the Law have brought them even to the brink of Hell that they have seen nothing but Damnation before them But I go on The

next Clause is His hand shall be against every man that is He shall be given to fighting and contention to war and bloud as he shall be fierce and cruell in his own nature so he shall exercise this cruelty And we may here observe Observ 2. Wicked minds are full of cruelty and that an infallible symptome of an Ishmaelite Ioh. 8.44 That wicked minds are full of cruelty We may fetch this as far as the Devill himself of whom our Saviour saith that he was a murderer from the beginning Iohn 8. from the beginning that is Non Creationis sed Defectionis not of his Creation but Defection as soon as he was faln he sought the ruine of mankind So that Natales in Diabolo as the Father saith in another case we find the first beginning of cruelty in Satan and from this evill one was Cain saith St. Iohn 1 Epist 3. who slew his brother 1 Ioh. 3.12 And such an one was Nimrod who is said to be a mighty hunter before the Lord Gen. 10 9. a man of bloud that neither feared God nor man Such were the Aegyptians that oppressed and killed the bodies of the Israelites with hard labour and throwing their children into the River it is called cruell bondage Exod. 6. Ezod 6.9 Esau was a bloudy-minded man He was resolved upon the killing of his brother Jacob and when he returned from Mesopotamia came with a purpose to have effected it if God had not taken off his edge and we see how that malignity ran in a bloud for the Edomites that were of Esau were heavy enemies to the Seed of Jacob and in the day of Jerusalem encouraged the Adversary and said down with it even to the ground yea stood in the waies to cut off those that escaped as it is in the Prophecie of Obadiah How bloudy was Saul and how did he pursue the life of David Charging his Servants to kill him and sending some to kill him in his bed David speaketh of the enemies of Gods people that bloud and destruction was in their waies and the way of peace they had not known What think we of Ahab and Jezabel What think we of Amaleck Of Herod the great Of Antiochus Epiphanes who besides the sacrificing of so many innocent lives to his proud ambition in the slaughter of the Children even when he was a dying as if he would have his Sun go down fiery red and in bloud gave order that when he should dye so many of the prime of the Jews whom he had cooped up might be cut off that so whether they would or no the day of his death might be a day of Lamentations The next Herod was a bloudy man and made nothing of the bloud of the Baptist to content a wanton and Herodias was worse whose thirst could not be satisfied without bloud And the third Herod was bloudy also as appeareth by the killing of Saint James with the sword and his apprehending of St. Peter Were not the Jews bloudy whose hands were dyed in the bloud of the Lord of Life Acts 9.1 And was not St. Paul full of cruelty before his Conversion Acts 9.1 He breathed out threatnings and slaughter against the Disciples of the Lord himself confesseth that he was even mad against them and did persecute them to strange Cities Acts 26.11 Gen. 49.27 Acts 26.11 Some would have that Prophecie of Jacob Gen. 49. concerning Benjamin That He should be a ravening Wolf to allude to St. Paul for he was of that Tribe Into this Catalogue of cruell ones we may reckon those Emperours after the time of Christ One of them writh is Laws in bloud Another wishing even while he lived to see the world mingled with fire and that Rome it self had had but one neck that he might cut it off at a blow What should I speak of Nero that man of bloud and of Domitian that when he was not killing of men must be killing of flies to keep his hand in ure And so of Severus and Decius and Diocletian under whom that issue of bloud stopped for a while but was again opened by Julian that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand Tyrant that according to the stamp of his Coine which was the Bull did goare the world I might be infinite in the instances of succeding times how cruell many people have been even this Posterity of Ishmael the Turkes how cruell have they been in all times and continue to this day He is that great Senacherib that if God did not keep a hook in his nostrils doth earnestly desire to make all Christendom an Acheldama a field of bloud And I could speak of some people in the world that have been so bloudy-minded that they have taken a complacency and contentment in it As Hannibal who seeing a Pit filled with humane bloud cryed out O formosum spectaculum O most pleasant shew And Valesus the Proconsul in Asia under Augustus having caused three hundred men to be slain walked among the dead bodies and said O rem regiam A stately act indeed And these times want not those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew Phrase is men of blouds whose feet are swift to shed bloud who make no more of taking away mens lives then of cutting off the heads of Poppies Yea will not stick to brag and boast of their shedding of bloud as of a Trophee of their valour Yea I might speak of such as out of their desire to give their bloudy minds contentment and their wrathfull hearts satisfaction have done what injuries malice could invent to encrease the torments of others to make them dye twenty deaths in one vt sentiant se mori as he said of old make them feel themselves to dye by spinning out their lingring torments one being to dye desired that he might be quickly dispatched it was answered by him that had him in his power nondum redij tecum 〈◊〉 gratiam nay soft saith he we are not friends yet he made it good Prov. 12.10 what Solomon saith Prov. 12. The very mercies of the wicked 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their very bowels are cruel and what then are their cruelties But it may be you are tyred with this sad narration if you be not I am and therefore I will turn my self to matter of exhortation And for the application of this point Application be we all exhorted to take heed of bloody mindedness it is a thing unbeseeming us as men God sendeth man into the world as harmless a creature and as unapt to offer any injury as any creature whatsoever and sure he did intend in it that Homo should be homini Deus non Lupus that one man should be a God as it were unto another and not a wolfe He never meant that a man should be afraid to fall into the hands of men as David was 2 Sam. 24. But that one man 2 Sam. 24.14 should be an Asylum and a

of God The world was a back-friend to the poor man that lay at the pool of Bethesda eight and thirty yeers together and all that time could not finde a man to help him into the pool hominem non habeo saith he Joh. 5. John 5. I have not found a man and therefore Deum habes saith one thou hast a God to help thee Christ instantly saith unto him Arise take up thy bed and walk Our Lord telleth his disciples Joh. 16. And 16.32 Matth. 26.56 You shall leave me alone Indeed it proved so Matth. 26. All the disciples forsook him and fled Yet I am not alone saith he for the Father is with me Saint Paul saith 2 Tim. 4.16 at his first answering no man stood with him but all men forsook him notwithstanding saith he the Lord stood with me and strengthened me When men forsake God will help Indeed he suffereth sometimes men to come to that pass that they are utterly destitute before he cometh to help both for the manifestation of his own goodness and the increase of our thankfulness And therefore for the Use of it Application First Let our care be to keep in with God and to endear our selves to his protection by a godly conversation for if we be in with him in all our troubles and perplexities when men shall fall off as leaves in Autumn or be like the brakes in the Summer that Job speaketh of we may roul our selves upon God who will make amends for the worlds defect But if we be not è servis of his family at least of good correspondence with him we shall be utterly lost for our friends will turn adversaries and they will be encouraged to do us mischief as Davids enemies said his God hath forsaken him let us persecute him and take him for there is none to deliver him And they could reproach him and say where is now thy God I say again let us keep in with God and then if there be any water it is in the Ocean if there be any light it is in the Sun if there be any comfort it is in God Secondly when we finde upon the worlds deserting us that God hath taken care of us let us be truly thankful and the more thankfull because he came in at a dead lift as we say when David was sensible of Gods drawing him out of a pit wherein he must necessarily in the judgment of flesh and blood have perished there is a new song in his mouth Psal 40.3 even of praise unto his God Psal 40.3 And when the man at the pool was sensible that in the want of mans help God helped him the next news we here of him is that he is in the temple Iohn 5.14 Iohn 5. And what ingenuous person is there in the world that hath not found his heart inflamed and an edg set upon his thankfulness when he can say as Hagar here thou God seest me the world afforded no help but thou my God doest help me Another ground of her thankfulness here insinuated is this that having heard all those comforts that the Angell had given her in this her affliction Observ 2. True Christian gratitude looketh through the meanes and instruments up to the main Agent through all second causes to the first Augustine Gen. 32.10 yet she looketh up higher then the Angell even to God himself and acknowledgeth him to be the fountain of all that consolation It is a speciall part of thankfulness in benefits received to look through the meanes and instruments and second causes unto God and ultimately to resolve all into him that is Bonum omnis boni the good of every good besides Fons boni lucidus saith Saint Austin the cleer fountain of all good Iacobs estate was much improved he looketh further then his own industry Gen. 32.10 Lord saith he I am less then the least of thy mercies for with my staffe came I over this Iordan and now I have gotten two bands And Gen. 33. For his children he looketh further then the strength of his own body Gen. 33.5 vers 5. These be the children which God hath gratiously given thy servant And so Ioseph for his honour and great estate that he got in Egypt he looks further then his own wit and understanding and the favour of his Prince as appeareth by the name he giveth his younger Son Ephraim God saith he hath caused me to be fruitfull in the land of mine affliction Gen. 41. Deborah though she saw what Iael had done against Sisera ch 41.52 yet she looketh higher and praiseth the Lord for the avenging of Israel Iudges 5. Iudg. 5.2 1 Sam. 17.37 When David telleth Saul how he slew the Lyon and the Bear he doth not look upon his own courage but he ascribeth it unto God 1 Sam. 17. God delivered me out of the mouth of the Lyon and the paw of the Bear and in other victories which he got he doth not boast of his own prowess though he had the heart of a Lyon and was a man both of valour and skil but he thanked God for them Psal 144. Psal 144.1 Blessed be the Lord my strength which teacheth my hands to war and my fingers to fight Hezekiah being freed from his dangerous sickness which was mali moris as they say and most probably thought to be the plague though he had applyed the lump of figgs which the Prophet had prescribed yet he pitcheth not upon this as the main cause but celebrateth the power and goodness of God as knowing him to be the Author of his recovery Isaiah 38. Isai 38. The man that was cured in the beautiful gate of the Temple by Peter and Iohn looketh further then them and therefore it is said that he went into the temple walking and leaping and praising God Acts 3. Acts 3.8 He looked further then the instrument even to the prime efficient we shall see Paul directing the Corinthians for what benefit soever they had received by the ministery of him or of Apollos to look further then them even unto God 1 Cor. 2.5 Who is Paul or who is Apollos 1 Cor. 2.5 6. but Ministers by whom you have believed even as the Lord gave to every man I have planted Apollos watered but God gave the increase and for those comforts which himself received by what mediate hand soever he had them whether Ananias or any other He looketh up as high as God 2 Cor. 1. Blessed be God 2 Cor. 1.3 even the father of our Lord Iesus Christ the father of mercy and the God of all comfort who comforteth us in all our tribulation even the wiser heathens in their deliverances by Sea and Land would look up as high as God whatsoever the instruments were Hence the temples of their Deities were so full of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their offerings and we reade of some of their Altars inscribed Iovi liberatori unto Iupiter