themselves with others yea as some of their owne astirme that their fasts are meere gluttony epicure-like as the fore-named Doctour sheweth These I say do not imitate our Saviour Christ who fasted so but once in his whole life they every yeare He abstaining from all food they onely from certaine kinds of food 7. But that religious fast whereby men seasonably abstaine from refreshing their bodies to make them fitter for religious duties This pious and godly exercise by which God is immediately served and being joyned with prayer and inward humiliation is an adjuvant meanes to appease and deprecate Gods anger to impetrate and obtaine sundry benefits and to resist and repell Satan that subtill serpent This is an abstinence commanded by the Lord to make solemne profession of our repentance It is a totall 〈…〉 who le abstinence from meats and drinks or a 2 Sam. 3. 35. 12. 7 20. Ezra 106. â—st r 4. 16. â—onah 3 7. all kind of sustenance or nourishment difference of meats therefore makes not this fast Matth. 15. 3. 1 Cor. 10. 25 27. 8. 8. Heb. 13. 9. and all other pleasurefull delights profitable and gainefull things of this life Namely b 2 Sam. 12. 20 1 King 21. 27. 1 Chron. 21. 16. Ester 4. 3. Psal 69. 11. Ier. 6. 26. Ezek. 7. 18. Dan. 9. 3. Ioel 1. 13. Ionah 3. 6. Mat. 11. 21. costly and curious apparell c Ioel 2. 16. 1 Cor. 7. 5. Deut. 24. 3. 2 Sam. 11. 11. Exod. 19 15. 2 Sam. 12. 16. Ioel 1. 13. Matrimoniall benevolence or the marriage-bed d Dan. 6. 18. 2 Cor. 6. 5. part of our ordinary sleepe e Neh. 1. 4. Dan. 6. 18. all mirth musicke pleasures and pastimes this being a time of weeping and wailing of sadnesse and sorrow and all bodily workes of profit and pleasure and therefore from the ordinary workes of our callings such times being dayes of rest to be kept as Sabbaths without doing f Levit. 16. 29 30 31. 23. 27 28 30 31 32. Heb. 29. 7. any worldly works for a certaine time namely g Lev. 23. 32. Iudg. 20. 26. 1 Sam. 14. 24. 7. 6. 2 Sam. 1. 12. 3. 35. Acts 10. 30. a day at the least except necessity inforce some weake and impotent persons so farre forth to refresh themselves as their need and weakenesse doth require For God will have mercy and not sacrifice Hos 6. 6. Excellently saith S. Chrysostome to this purpose Beloved if Hom. 10. in Gen. through bodily weakenesse thou canst not fast a whole day none that is wise can therefore reprove thee for this for we have a mild and gracious Lord requiring nothing of us above our strength if therfore there are any present whom the feeblenes of body doth forbid to fast and to remaine without dining I exhort such to regard the weaknesse of the body therefore he who receiveth meat and cannot fast let him give the more liberall almes let him be more fervent in prayer let him have the more readinesse in hearing divine speeches in which the feeblenesse of the body cannot hinder let him be reconciled to his enemies let him shun all hatred and desire of revenge He who doth these things will fast a true fast which the Lord doth principally require of us Sometimes for a larger and longer time the occasions being more urgent and forcing Nâ—h 1. 4. Esther 4. 16. Acts 9. 9. extraordinary occasions and speciall occurrences private publike or particular earnestly calling upon us for more than ordinary humiliation and prayer Mistake me not I pray as if I deem'd it lawfull or allowable for private persons to appoint or approve of publike fasts without authority of Soveraigne and supreame Magistrates a 1 King 21. 8 9 2 Chron. 20 3 Ezra 8. 21. Ester 4. 10. Ion 3 2. to whom it doth belong to authorize and command to publish and proclaime the same b Iudg. 20. 26. Ierem. 36. 6. Ioel 1. 14. Which divine duties ought then to be performed and practised in the temple or house of God And the persons to be present and participate are c 2 Chron. 20. 13. Neh. 9. 38. 10. 28. Ioel 2. 16. all sorts of people high and low rich and poore young and old 1. Rulers and regents who have the guidance and government upon their shoulders should then and there accommodate themselves to accompany the people 1. Because the guilt and cry of their sinnes is as great loud and clamorous if not more than of other men both in regard of their age offices provocations tentations and allurements to erroneous wayes and wandrings 2. Because their examples are more beneficiall or obnoxious being more observed and followed 3. Because also their helping hand councell and countenance is of great and urgent importance for the discovery and discountenancing â—urbing and countermining punishing and preventing capitall and crying offences causing and occasioning evils of all sorts 2. Yea even harmlesse and helplsse tender and irreprehensible children and infants have not often and usually formerly beene excluded nor exempted from these publike performances 1. Not onely because they are defiled with their owne sins and their parents and so are liable to the dreadfull displeasure and irefull judgements of God Hos 13. 16. 2. But also because the seeing and hearing the mournefull and sadding ruâ—ull teares and dolefull cries of such perplexed persons will much move presse and provoke others to mournfull lamentations 3. And lastly because this is a notable and speciall meanes timely to traine them up in holy and pious services to our gracious God 4. Lastly the seasons times occasions and ends of these extraordinary duties have been and ought to be 1. The preventing of some future and fearefull eminent dangers and distresses the obtaining deliverance from and defence against our mighty and malicious fierce and furious foes 2 Chron. 20. 3. Est 4. 1 2 3. Ioâ—ah 3. 2. The removing and remitting some present pinching pressure and calamity Ioâ— 7. 6. Iudg. 20. 20. Iâ—el 1. 4. Thus we were enjoyned by publike authority in those dangerous dayes of warre 1628. for â—he perservation of his Majesties Realmes and all reformed Churches to fast Thus by the same authority we were enjoyned to fast every wednesday during that heavy visitation of the pestilence 1625. and also in the time of the dearth 1626. 3. The preventing and pacifying of Gods wrath justly feared and conceived by some shamefull raigning sins in a land Ezra 9. 1 2 3. 4. The comforting succouring and supporting neighbour-Churches in their miseries and calamities Gods people in their persecutions and pressures Acts 13. 2. 5. The recovery and regaining of Gods favours which may seeme to be lost and ecclipsed by sensible signes of his indignation Est 4. Dan. 9. Mat. 9. 15 16. 6. The furthering and forwarding of some speciall work or enterprise undertaken and in hand Ester 4. 16. Acts 13. 3. 1. 14 15. It is the private and particular which I
O Assyrian the rod of mine anger Psal 17. 14 From men which are thine hand O Lord. By which and with which our heavenly Father doth correct us they not having the least power of themselves to beat and bustet to afflict and scourge for had they they would swallow us up quicke when their wrath was kindled against us Psal 124 3. 129. 2. 2. That when they doe their worst executing their commission with the keenest edge of exasperated violence and bloudy cruelty whetted on and sharpned by hellish fury and humane malice yet can they onely kill our bodies Luk. 12. 4. which must of necessity die Heb. 9. 27. It being appointed unto all men once to die 3. That although they aime at nothing lesse yet their scourging of us tends to our greater good Rom. 8. 28. we knowing that all things work together for good to them that love God 4. That these bedlam beasts and barking Belials shall severely smart for grieving us for as a tender-hearted father when he hath sufficiently corrected his child rends and teares the rod in peeces throwes and casts it from him with indignation or into the fire to be consumed even so dealeth our compassionate Father with these his rods witnesse Pharaoh Ahab Iezabel Saul Achitophel Haman yea all the savage and bloudy persecutors of Gods people from their great grandfather Cain with whom the Lord is sore displeased for he was but a little displeased with his children and they helped forward the affliction Zach. 1. 15. The Lord was wrath with his people he gave them into their hands they shewed them no mercy therefore c. Isa 47. 6. Take a view of Gods visible revenge in this life upon the barbarous and savage persecutors of his people in all ages The bloudy Egyptians which drowned the new-born babes of the Israel of God were by him drowned in the red sea Exod. 14. 28. Iezabel thirsting after and greedily drinking the bloud of the Lords Prophets becomes meat and drinke to the dogs of Iezreel 2 King 9 36. Iâ—ash who commanded his servants to slay Zachariah the sonne of Iehejada was slaine himselfe by his servants 2 Chron. 24. 21 25. Antiochus that barbarous beast who had tormented other mens bowels with many and strange torments was plagued with a paine of the bowels which was remedilesse and sore torments of the inward parts c. 2. Maccab. 9. 5 6. Yea all the members of his body were much pained ver 7. the worms rose up out of the body of this wicked man and whiles he lived in sorrow and paine his flesh fell away and the filthinesse of his smell was noysome to all his army so that no man could indure to carie him for his intolerable stinke 9. 10. And then this murtherer and blasphemer having suffered most grievously as he intreated other men so died he a miserable death in a strange countrey in the mountaines 28. The Herodian family by whose cruell commandements the harmlesse infants Iohn the Baptist and the Apostle S. Iames were martyred plagued with dolefull dreadfull destruction Herod the great besides the many miseries and tragicall calamities which befell his family he was smitten with a disease so hidcous and horrible that manifested the Lords wrathful revenge for his bloudy and crimson crying cruelties From that time sicknes did quickly take his whole body and made it subject Eusâ—b Hist liâ— 1 c. 9. p. 10. ex Ioseph to sundry griefs for he had a burning feaver an intolerable itch over the whole skinne continuall paines of the fundament about his feet as it were dropsie swellings an inflammation of the bladder rottennesse of the privie members full of wormes besides often and difficult breathing coivulsions of all the members so that they that were inspired from above said that these sicknesses were a revengement And this monster of men knowing how hee was hated for his cruelty commanded that the principall men of the Iewes should be imprisoned and slaine at his death that so the Iewes might be forced to lament at the same 2. Herod Antipas that notable hypocrite who beheaded Euseb lib. 1. c. 11. pag. 12. Iohn and derided Christ an enemy to the Church and truth was vanquished and banished with Herodias to Vienna 3. Herod Agrippa a violent persecutor of the Church Ibid. Acts 12. was smitten by the Angell of the Lord and eaten with wormes Pilate that wicked judge who condemned our blessed Saviour Micrel de Eccl. mos pag. 221. being called home againe to Rome laid violent hands upon himselfe his dead body was tormented by spirits after a dreadfull manner c. Nâ—ro that infernall fury breathing out rigorous and raging persecutions against Gods people after divers dreadfull distresses hearing that he was judged by the Senate an enemy Sueton. Nero 6. pag. 249. and was sought for to bee punished after the ancient custome namely his necke to be put into a gallowes and his body being naked to be beaten to death with rods he slew himselfe Domitian as Eusebius reports a great persecutor of the Sueton. Dom. 12. pag. 315. Church of God was slaine in his chamber by his owne servants his wife Domitia being privy thereunto and his dead body was contemptuously caried out by the bearers of dead bodies like a cut-throate Trajan Hadrian and Antoninus not onely tasted of but also drunke deepe of the Lords cup of plagues and punishments for the bloud of his Saints which they with such beastly and greedy crueltie and immanity had shed as water upon the earth Soc. Eccl. Hist lib. 1. c. 1 p. 204 Severus betrayed and slaine by his owne souldiers Decius before he had reigned two yeares was slaine with Iuseb l. 7. c. 1. pag. 81. his children Valerianus his fearefull end is thus set downe by Constantine in his Oration to the Saints Also thou Valerianus shewing Pag. 113. the same cruelty on Gods servants hast determined as it were before all mens eyes the just and holy judgements of God when thou being taken captive and bound wast led clothed in purple and other like kingly apparell and after by Sapores the King of the Persians wast commanded to have thy skin plucked off and thou to be powdered with salt thou hast set up before all mens eyes an everlasting signe of thy calamitie Dioclesians under whom was the greatest and most grievous Ibid. persecution direfull and deserved destruction for his cruelty against the members of the Lord Iesus is described in the Chapter following in the same Oration Galerius was killed with an ulcer in his privie members 〈…〉 rel p. 12â— full of wormes and most loathsome with a deadly stinke Maximinus vanquished by Licinius was plagued of God as followeth Therefore a torment sent by the speciall appointment of God did suddenly take him taking its beginning from his flesh and making its progresse even to his soule for a suddaine mattering happened to him in the in most secrets of
of the body whom it hath not killed it hath taught to live more sparingly to fast more often saith S. Augustine 2. The hurt it cannot doe It could not cause our Saviour to yeeld to Sathans suggestions Matth 4. 3 4. It never could nor can constraine Gods people to prove Apostates Rom. 8. 35. What shall separate us from the love of God in Christ shall famine Nay c. 2 Cor. 11. 27. Thirdly Doth the thought of captivity so cruell which usually is accompanied with wofull lamentation spightfull reproaches unaptnesse to serve God Psal 127. 1 3 4. Losse of peculiar inheritance bitter bondage and slavish subjection even to servants Lam. 5. 2. 5. 8. Yet animate thy selfe to endure this also which indeed is most miserable if Christians could Aug. l. De civit Dei cap. 14. pag. 57. be assigned to any place where they could not find their God But since the earth is the Lords therefore thou canst not be captivated out of thy fathers land and countrie since the passage or safe conduct of a Saint or holy one to heaveÌ„ is easy free from every nation Since while thou art Commorant in thine owne native countrey thou art a pilgrim and a passenger and when thou art in captivity thou art but a stranger and forreiner He is a Christian saith S. Augustine who acknowledgeth himselfe to Aug. Tom. 10. Serm. 32. de verbis Domini be a stranger in his own house and in his own country our country is above there we shall not be strangers For every one here even in his owne country is a guest if he is not a guest he shall not passe thence if he is about to depart he is a guest let him not deceive himselfe will he nill he he is a guest And a certaine writer saith Thy country is wheresoever thou art well to be well is not in a place but in a man himselfe short exile shall translate thee sooner Adrian Carth. pag. 104. to thy country and give thee another country better by farre whence they shall be banished that wished thee an exile Since the Lord doth never faile to be a comforter to leave forsake his although in excruciating captivity although under barbarous Ezek. 11. 16. savages a though in the bowels of the whale bottome of the sea witnesse Ioseph Daniel and Ionah Since the Church of God in generall and many the dearest favourites of God in particular have drunke deepe and often of the most sharpe and aigre ingredient mixtures of this bitter cup Since heathen men having no hope nor promise of future felicity have endured patiently and willingly dreadfull captivities for their Tull. Off. lib. 3 honour and countries sake witnesse Marcus Aâ—tilius Regulus who for his honours sake promising to returne himselfe or their Carthaginean Captives and for his countries sake knowing that the prisoners to be exchanged would be more perillous then he could be profitable to his country did voluntarily returne to captivity in Carthage to finish his daies under horrible tortures Let every souldier of Christ Iesus for the glory of God and his Gospell for Christ and his conscience sake having an assured hope of the unperishable crowne of glory grounded upon the infallible promise of the Lord of glory resolve to endure even this also Fourthly Doth violent death wholly disquiet and dismay thee this seeming insufferable insupportable yea so that the very remembrance thereof doth amaze and appale thee for Object thou art certainly perswaded thou canst not endure such and such terrible tortures and dolorous deaths as the glorious Martyrs Answ have formerly suffered And why maist not thou have the same Christian resolution to endure the same pious courage comfort in suffering which the former Martyrs had you are men so were they To them it was given in the behalfe of Christ to suffer for his sake Phil. 1. 29. and why may it not be granted to you also we want those valourous resolutions that Object undaunted courage and those impregnable consolating comforts which they had What then we give our children small Answ knives to make mend pens for writing greater to carve and cut their meat not swords not bills or such like instruments because not usefull unnecessary for such imployments We give our servants and workmen hatchets wedges and beetles to cleave and cut wood axes to fell trees we send our souldiours into the field with armour and weapons not with knives or such like things The imployments requiring stronger and more usefull tooles we afford them And will not God doubtlesse he will add abilities as hee addeth afflictions Certainely he will cause our consolation to abound by Christ as the sufferings of Christ abound in us 2 Cor. 1. 5. As yet we need not such graces in so great and ample measure we therefore want them But if our gracious God and mercifull father hath designed and marked us out for the same sufferings for the same cause and we use the same conscionable care and diligence by the same sanctified meanes to obtaine the selfe same graces we need not feare the enjoyment of them But why O you Christian souldiers are you afraid to endure and suffer death for Christ and his Gospels sake That a man whose chiefest treasure hearty affections heaven and happinesse is here upon earthly felicities should tremble at the sight and remembrance of death is no unwonted thing it marring all his mirth and merriment impayring all his joy and jollity stripping and making him naked of all his hopes and happinesse But that you whose God is the Lord who are the souldiers of Christ whose treasure is laid up in heaven to whom I onely now speake should bee afraid of death should not entertaine it as a welcome messenger of gladsome newes is not a little to be wondered at and much to be lamented S. Cyprian saith well To the enemies of Christ it is a plague to the servants of God a profitable departure the righteous are called to comfort the wicked are drawne to punishment 1. This ends our toylesome rigorous race and brings us to our triumphant reward 2. This arrives us out of the surging sea of dolefull sorrow at the gladsome haven of endlesse happinesse 3. This finisheth our fatall fight giving us a most honourable victory over all our hideous and hurtfull foes 4. This accomplisheth our lassitudinous wearisomenesse and tiring painefull labours bringing us to perpetuall peace and never-ending rest 5. By this we are exempted and freed from the corruption of our nature and inquinating iniquity offending our good God and sadding our own soules to perfection of grace and fullnesse of sanctification from mournefull miseries and sadding sorrowes to immortall glory and incredible solace from innumerable sicknesses inevitable and insupportable diseases to immutable safety and perfect sanity 6. By this we are taken from dolefull paine to delightfull pleasure from servile bondage to joyfull liberty from our wearisome pilgrimage
and glittering gold is copper A painted counterfeited Sun gives no radiant light therefore that shining bright Runner in the firmament is obscure and darke Iudas was a sonne of perdition therefore Peter Iames and Iohn some men are heires of damnation therefore all men Be not therefore so maliciously censorious as to conclude such and such are shamefully delinquent therefore all Professours are so 2. But if you walk harmlesly and inoffensively living unblameably and uprightly doing such duties which God commands allowes loves and will reward from a pure heart and faith unfained to the praise and glory of God consequently the workes of God Iohn 6. 28. or good works Eph. 2. 10. In regard of matter manner and end and shunning the evill you ought to avoid and yet are taunted and scorned as David by scoffing Michal 2 Sam. 6. 20. for dauncing before the ark barbarously and bloudily back-bitten as Abimelech for relieving David 2 Sam. 22. 9. or otherwise wounded by cruell tongues it being unjustly with evils never acted nor intended or wresting good things to make them seeme evill What losse of Christian reputation Surely none But we shal be unjustly censured rashly judged and sporting Object table-talk to disdainfull abjects by this meanes And who was ever free was Christ Did they not judge Answ and in judging hardly censure our blessed Saviour Did he therefore leave off doing his Fathers will Grew he to passionate impatience Nothing lesse SECT 8. Motive 7. Drawne from the nature of them shewing how they are evill how good THe seventh and last Motive drawne from the nature of afflictions True it is the uneasie dangers unpleasant troubles and rough afflictions of Gods children Christs souldiers are exceeding great Psal 48. 3. horrible pit And very many Psal 34. 19. And as boysterous impetuous surging waves succeeding one another The Lord our gracious Father having so appointed and decreed our conformity with our blessed Saviour requiring that it should be so and God being more thereby glorified in our deliverance Yet it is as true that there is no danger so deâ—pe no griefe so great no temptation so tumultuous and troublous no trouble so tempestuous out of which God cannot or will not deliver his Church and chosen children Psal 40. 2. He brought me out of an horrible pit out of the myrie clay c. Psalme 34. 19. But the Lord delivers him out of all He being their strong and powerfull Redeemer Isa 45. 1. He being the mighty rock of their salvation Psal 95. 1. Their impregnable shield and invincible buckler Psal 18. 2. The Lord of hosts and armies Psal 46. 7. 11. And that great and potent Prince Dan. 12. 1. And therefore Though they are dreadfull yet shall they not be durable Though they are laborious yet shall they not be long lasting Though they are cruell yet but momentany and of short continuance But they are evill Object Answ 1 And what patience to endure that which is good Who cannot Who will not Christs souldiers being more then ordinary men must doe more then they doe They must love even those who hate them Matth. 5. 44. They must pray for such who hurt them They must render a requitall of good for evill They must endure with comfort and constancy evill 2. Admit they are evill to some yet they are not so to all they were good for David Psal 119. 71. And are good to be borne of some from their youth Lâ—ment 3. 27. Although in their owne nature of themselves properly As they are signes and demonstrations of Gods just indignation and anger against any As they are plagues and punishments for sin As they are a part of Gods curse for the same As they are lets and hinderances from any pious and holy duty or occasions of any sin namely of murmuring grudging impatiency or the like they are evill Yet are they good by Gods grace and blessing being sanctified in the Crosse of Christ As they are an argument and evidence of Gods love and fatherly care As they are a meanes of sanctification mortification vivification conversion repentance reformation of life As they cause us to know our selves and our sins Gen. 42. 21. As they shew to others the corruption of nature in the Saints Ezek. 39. 23. As they teach men true obedience Iob 33. 19. Ier. 31. 18 19. As they provoke and stirre up to fervent prayer Psal 107. 6. As they shew the certainty and equity of Gods threats As they purge from sin and corruption Pro. 20. 30. Mal. 3. 3. As they preserve from destruction and evill Isa 57. 1 2. As they are a path-way to the kingdome of heaven Acts 14. 22. As they conforme a man to Christ and as they make us compassionate and able to comfort others They are not evill but good Endure them therefore Vpon these undeniable truths and grounds so certaine reason and resolve as followeth 1. Hath Christ our faultlesse Master that Lamb without spot and blemish and his holyest Saints and members endured afflictions Christ for our sakes they for his 2. Are they inevitable and unavoidable we being men much more we being sanctified men 3. Are they harmelesse neither hurtfull nor injurious 4. Are they beneficiall and many waies advantagious 5. Come they from our gratious fathers love justice and mercy principally and primarily from our hatefull enemies instrumentally only and secondarily 6. Are they most truculent or terrible in countenance of them as namely The spoyling of outward substance so sadding affrighting famine so dreadfull cruell captivity so uncomfortable violent death so dismaying want of buriall so unseemely and the scourge of tongues so smarting not so hideous and terrible as and more tolerable for Christs cause then they seeme to be 7. They being but momentany and of no long continuance Then surely we as the souldiers of Christ will resolve to endure hardnesse undergoing it with willingnesse Heb. 11. 25. submitting our selves to it with readinesse Mat. 26. 39. yea the tartest tryalls most rough and cruell calamities and dreadfull persecutions through Gods helpe and assistance for the Lords sake namely 1. For righteousnesse conscience Christ and Christianity sake 1 Pet. 2. 20. 3. 17. 4. 16. Isa 59. 15. for welldoing suffering for these ends being thank-worthy 1 Pet. 2. 19. and acceptable with God Ver. 20. to which we are called Ver. 21. for which we are pronounced blessed and happy 1 Pet. 3. 14. 4. 14. of which we need not be ashamed 4. 16. and for which we have cause to glorifie God ibid. namely 2. We suffering After a right manner scil with enduring patience 2 Thess 1. 4. 1. Pet. 2. 20. Persisting constancy Luke 22. 28. Heb. 10. 39. Chearefull rejoycing Col. 1. 24. 1 Pet. 4. 13. And loving prayer for our afflicting persecutors according to Christs commandement Mat. 5. 44 The pious practise of our blessed Saviour Luk. 23. 34 And his happy Saints Act. 7. 60. And to right ends not for vaine-glorious ostentation or other carnall
in the saving knowledge therof more than in gold yea than in fine gold Ps 119. 127. more than in hony and the hony-combe Psal 19. 10. 2. That our wandring and erroneous judgements may be setled and established in the true way how to attaine eternall salvation by this Word of truth Ioh. 17. 17. Col. 1. 5. 3. That our consciences misled may be convinced erring may be conducted drooping may be comforted and tormenting may be quieted thereby 4 That our stubborn wils and rebellious affections exalting themselves against the knowledge of God and obedience of Christ may be subdued pulled downe and brought into subjection thereto 2 Cor. 10. 5. 5. That our cold frozen luke-warme and dead hearts may be warmed heated inflamed and enlightened with and made insatiable thereof 6. That our minds may be satisfied and content therewith more than with treasure Psal 119. 97. more than with thousands of gold and silver Ver. 72. 7. That our precious faith 2 Pet. 1 1. being much more preciâ—us than golâ— 1 Pet. 1. 7. may be quickened and nourished strengthened and increased 1 Pet. 2. 2. this oft bringing to our remembrance Gods precious promises and frequently renewing the off 1 of them 8. That our loose and licentious lives wandring out of the way of Gods commandements may be reformed rectified and amended Psal 119. 9. 9. And that we may be inabled to vanquish and overcome temptations strengthening our selves against sinne by hiding this Word in our hearts Psal 119. 11. and overcomming the wicked one by this Word abiding in us 1 Ioh. 2. 14. 1. This being a warlike rod and staffe Psal 23. 4. Mica 6. 9. 7 14. in regard of its sharpnesse strength streightnesse and warlike use To stay and support us against the force and violence of the Divell To beat buffet and put to flight Satan To correct and cure our soules being delinquent 2. This being a sharpe and piercing keen and cutting axe Luke 3 9 To fit and fashion stones for the Lords building to vexe kill and torment gaine-sayers to pare and cut off the corruption of the soule and conscience 3. This being the sword of the Spirit whereby the wicked are subdued whereby our selves are defended and Satan put to flight Say not beloved brethren you are not Schollers not Object Answ Preachers therefore you will not gird this sword about you nor weare this weapon upon you For although you are not learned Lawyers yet will you with all sedulity and diligence get and gather sufficient skill to compasse and keep your lands livings and inheritance Although you are not professed fencers captaines or chiefe commanders yet will you guard and fortifie your selves with swords of proofe to safeguard and preserve your lives and goods from theeves and murderers And therefore although you are not Preachers by profession yet see that you get sufficient skill in the Word of God that may not onely deck and garnish but also defend and guard your peerelesse and precious soules This being an excellent meanes to purge and purifie Motive 1. 1. Religion of errors heresies prophanesse and hypocrisie 2. Zeale of ignorance passion and selfe-love tempering it with charity and discretion causing it not to seeke its owne but Gods glory 3. Profession of Christ and Christianity of righteousnes and holines which is a necessary fruit of faith Ps 116. 10. Rom. 10. 9 10. Isa 44. 5. a thing not to be ashamed of Rom. 1. 16 tending to Gods glory Mat. 5. 16. 1 Pet. 2. 12. Causing others to give thanks for us to God 2 Cor. 9. 11 12. And some to tread in the same steps 1 Thess 1. 6 7. Having a rich promise to be owned and acknowledged in the number of Gods elect before his Father which is in heaven Mat. 10. 32. 1. Of faint-hearted pusillanimity this assuring us of the truth of those cutting condemnations Mar. 8. 38. Of him shall ashamed Luke 9. 26 Rev. 21. 8. The fearefull c. 2. Of vicious prophanenesse this certifying all forgetters of God and contemners of Gods worship who professe that they know God but in workes deny him being abominable disobedient and to every good worke reprobate Tit. 1. 16. Who have a forme of godlinesse but deny the power thereof 2 Tim. 3. 5. And who take Gods covenant in their mouthes yet hating to be reformed that God will reprove them set these things in order before their eyes teare them in peeces and none shall deliver them Psal 50. 17 22. 3. Of vaine-glorious Pharisaisme that forbidden fruit Gal. 5. 26. that fruitlesse fome and brittle blazing bubble which Christ Ioh. 8. 50. 54. and the best Christians disesteemed Acts 10. 25. 14 14. Rev. 19. 10. and for which vaine-glorious persons have severely smarted Witnesse Nebuchadnezzar turned into a beast Dan. 4. 30 31. and Herod buried in a moment in the contemptible intrals of base vermine Acts 12. 23. This assuring us that we have nothing in us whereof to glory 1 Cor. 4. 7. Ioh. 15. 5. That boasting braggards lose their reward with God Mat. 6. 1 2. whereas secrecie and sincerity procure acceptance with God and open reward Vers 4. 4. Weldoing or the doing of good workes of all sorts to God and man even the whole practice of godlinesse particularly liberal distributing and mercifull communicating to needy Christians and painefull Preachers of wearisomnesse namely of carelesnesse slacknesse and fainting Gal. 6. 9. This Word of truth telling us that in due season we shall reap if we faint not 5. And suffering of afflictions of which we must all look to partake since the way to salvation is through suffering the way to pleasure is through paine the way to happinesse is through misery the way to comfort is through griefe the way to gaine is through losse the way to honour is through dishonour the way to exaltation is through humiliation the way to life is through death or in a Word the way to the crown is the crosse Acts 14. 22. of impatience grudging fearfulnesse and fâ—inting This perswading us 1. That though we are in danger and distresse yet we have a Father omnipotent almighty able to rescue and deliver us Though we are in misery our Father is a God of mercies and of all comforts who doth not only comfort each of his faithful afflicted children but also in each of their troubles and afflictions 2 Cor. 1. 2 3. lo. 14. 17 18. Yea giving the greatest courage to the greatest conslict the greatest comfort to the greatest crosse So that when Ioshua is to encounter with those many magnanimous gyants and gyant-like nations an Angell of the Lord appeared to him with his sword drawne in his hand as a Captaine of the host of the Lord Ios 5. 13 14. when Elisha and his servant were besieged in Dothan the mountaine was full of horses chariots of fire round about Elisha 2 Kin. 6. 16. when the Church was in the bottome Christ Iesus is present with them not only
to our feete and a lanthorne unto our paths If we affect corrupt companions and can comfortably endure to be with evill men and dead-hearted Christians If our hearts are wholly carried away with the world after our callings If we keepe not out the beginnings and occasions of sin We do not watch Watch wee therefore But over what should wee Vse 4 Ovâ—â— what we must watch and how watch First Over all and every of our thoughts words and actions Psal 39. 1. I said I will take heed unto my waies David did we therefore ought to keepe a constant and continuall watch over all our waies Because the dreadfull and disadvantageous dangers to Reas 1 which we are subject are durable yea constant and continuall Our fatall and formidable foes continually fighting against us Our many mighty malicious enemies being painefull and laborious to encounter and environ to ensnare and intangle us yea so that we are never safe and secure from Sathans tempestuous and tyrannizing temptations No place can patronize or protect safeguard or secure us from the slie and subtill direfull and dangerous darts of the Divell Witnesse paradise that peculiar peerelesse pavillion of this world that dainty and delightfull Eden and garden of God that immaculate inamouring pleasant place decked and invested with innocent integrity wherein our first parents were strongly assailed by the subtill serpent and shamefully foyled No company no manner of consorts or confederates can conserve and confirme against the contagious circumventings and confronting conflicts of the red Dragon Witnesse the â—earefull yea finall and damnable fall of Iudas a coadjutour with the Apostles a companion in their labours a comfort of their communion and a selected servant in Christs family No condition calling or estate of life can exclude or keepe out exempt or priviledge us from the execrable excursions of the evill one Witnesse that patheticall pious prayer of Agur Pro. 30. 8. Give me neither poverty nor riches least c. No dâ—gree of Christianity can divert or turne from us defend and free us from the dreadfull diabolicall and tempestuous temptatiâ—ns of Sathan Witnesse Adam assaulted in his spotlesse innocency Witnesse David a man after Gods own heart provoked by Sathan to number Israel 1 Chron. 21. 1. Witnesse Peter a valiant and couragious Champion of Christ winnowed by the wicked one Luk. 12. 31. Witnesse Paul a victorious vigilanâ— and unwearied and laborious workman in the Lords vineyard buffeted by the messenger of Sathan 2 Cor. 12. 7. Witnesse Christ Iesus the only begotten Son of God the only Saviour of man and mediatour betweene God and man the Lamb without spot and blemish 1 Pet. 3. 18. who never did any thing amisse Isa 53. 9. Luk. 23. 41. was set upon with terrible and treble temptations Mat. 4. Yea the dearest of Gods children and servants who are the most eminent for parts graces being fitted and called out for the highest and most honourable services must looke for greatest tentations most of all to be molested with the Divell For as tyrannizing tyrants offer not violence to the vast and vanquished but to the resisting cities corporations which are replete and replenished with riches revenues As pillaging pirats assaile and set upon not evacuated and empty but the wealthy and richly laden ships As theevish robbers will not mind to meddle with rogues and beggars but the well-monied travellers So Satan the worst and vilest of pirats theeves and tyrants will be dealing with them who have rich booties of spirituall treasure rageth and takes on most against such who are rescued out of his slavery by the power of Christ Labouring with all his fraud and force to retaine and recover his prey When did the divell tempt Adam but when he was like the image of God When did he tempt Iakob but when he had his fathers blessing inciting Esau against him When did he tempt Abell but when his sacrifice pleased the Lord and then he stirred up Cain to kill him When did he tempt Iob but when God said he was a good man As long as Paul was among the high-priests hee was in great authority credit and countenance but when he was turned to Christ hee was many waies assaulted by the sleights of Satan These are speciall eye-sores to Satan a faire marke for the arrowes of his tentations These doe most of all seeke the ruine and doe most of all harme and hurt the Divels kingdome seeking the impayring and ruining thereof with their utmost endeavours and therefore he cannot but hate and seeke to hurt these most Since therefore no place no company no estate of life nor degree of Christianity can secure us but wee are and must be in continuall danger wee must necessarily bee carefull to keepe a constant and continuall watch Because we are to serve God al the daies of our lives Luk. 1. â— 75. yea with all the parts and faculties of our soules and bodies 1 Cor. 6. 20. It is therfore a matter of urgent necessity to be watchfull over all our thoughts words and actions that so we may savingly serve our good and gracious God yeilding unto him absolute obedience without any exception of any his commandements Mat. 28. 20. totall obeisance with soule and body serving him solely 1 Cor. 8. 6. not him and sin or Satan for his sacred service cannot subsist and stand with the service of Divels 1 Cor. 10. 20. With the service of sin Rom. 6. 17 18. With the service of Antichrist 1 Ioh. 4. 3. With the service of Idols 1 King 18. 21. With the service of riches Mat. 6. 24. or with the service of the bellie Phil. 3. 18 19. Because we must be countable for all our thoughts words and actions The Lord will render to every man according to his deeds Rom. 2. 6. For every idle word that men shall speake they must give account thereof in the day of judgement Mat. 12. 36. And God will judge the secrets of men by Iesus Christ Rom. 2. 16. It stands us in hand therefore to keepe a continued constant watch over all our thoughts words and actions Be we not therefore in the number of those unwise unwary and carelesse Christians who watch by fits and flashes at a Communion on a Lords day in some mens company or some such speciall occasion only buâ— take full liberty to wallow in worldlinesse and other wickednesse to live licentiously at other times and occasions For to watch and ward warily and vigilantly and after to give free entrance and admittance to an enraged enemy is to little or no purpose yea it doth aggravate the exasperated foe frustrate and annihilate all future and former performances But let us carefully and constantly keepe a continuall watch 1. This directly differencing us from hollow hearted halting Motives hypocrites and disloyall dissemblers who may watch in shew and for a time and deciphering us credibly to be without contradiction Christians indeed 2. This
semblance and shew If not in practice yet in profession For as all inferiour bodies are ruled by the Moone all the Starres are lightened or darkened by the Sun all celestiall bodies caried as the first mover so subjects generally as their Princes As the rivers tast of their fountaines or springs so people of their Princes properties As members are ruled by their head so people by their Princes As children by their parents as servants by their masters Scilicet vulgus manant exempla regentum so subjects by their Soveraignes Such as is the Prince such will the people be is an ancient saying a Tales solentesse in Republica cives quales sunt principes Plato in Epist Citizens are wont to be such in the common-wealth as are their Princes saith Plato b Solent plerunque homines vitam princâ—pis intueri Herodian Men for the most part do usually looke upon the conversation of their Prince saith Herodian c Regis ad exemplum totus componitur orâ—is Claudian The whole world is disposed to the example of Kings saith Claudian It is therfore more than needfull of extraordinary waight and moment and of urgent necessity that we should pray for Kings and all in authority over us 1. Not onely if they were vile and wicked Gen. 20. 7 17. 47. 7. Exod. 8. 30. 1 Sam. 16. 1. Dan. 6. 21. 1 Tim. 2. 1 2. 2. But also that we should powre out our hearts and soules unto the Lord that we should be constant continuall and importunate petitioners at the throne of grace for our godly kings and governours Ios 1. 17. 1 Kin. 1. 3. Psal 20. 1. 72. 1 15. and that fervently instantly with zeal and earnestnes for even the strongest the wisest wealthiest and most godly Princes and Rulers have need of their peoples prayers for the safety of their persons soules and bodies as also for the good successe of their government Psal 72. 1 15. 118. 25. What and if therefore not onely diverse deboist and licentious riotous and tosse-pot swinish drunkards who oft times drinke their wit out of their heads their health out of their bodies and God out of their soules had rather drinke day after day and night after night a whole moneth together the Kings Majesties health than pray in fervency and privacy one houre for the same But also many more moderate men deem it true devotion to drinke hourely and openly beyond excesse for the Kings health and welfare and a part of precisenesse to make a conscience of praying constantly and privately for the same and therefore they for their parts make drinking of healths a principall part of their devotion and piety towards higher Powers and to go in lieu of their prayers in private for them thinking they have manifested more really and truly their love piety service and duty unto them and done them more and reall good honour and service in carousing and quaffing of their healths than if they had prayed for them As if great men had more need of healthings than of prayers or as if healths were the best prayers they could put up for them or the best and most acceptable sacrifices they could offer up to God in their behalfe When as in truth although many vilifie and upbraid deforme and deride scorne and scoffe at disparage and disgrace all such who will not roare and revell quaffe and carouse play the good fellowes in the worlds language and health it they being reformed and reclaimed from their drunken courses and company taunting and taxing them of unmannerly unsociablenesse singular stoicisme and surlinesse disdainfull and discontented discourtesie and degenerousnesse proud and pragmaticall peevishnesse rusticall rudenesse coy and uncomplementall clownishnesse humourous and scrupulous perversnesse of factious indiscreet over-scrupulous precisenesse these heathenish healths are but the panders bawds and attendants to intemperance excesse and drunkennesse These were a part of the Divels homage sacrifice and service at the first and had him for their Authour as saith S. Augustine and S. Basil I intreat you saith S. Augustine and adjure you by the Aug. de Tempore Serm. 231. dreadfull day of judgement that you would banish when you feast together that filthy custome of drinking by which in a large measure without measure three by three willing or unwilling are wont to drinke as being the poyson of the Divell for that unhappy custome doth yet remaine as a relique of Pagans and whosoever shall practise this at his owne or other mens feasts let him not doubt but he hath sacrificed to the Divell S. Basil also in his Sermon against surfeiting and drunkennesse shewing the drunken healths and rounds which were in use among the pot-companions of his times not much differing from ours saith a little before They have the Divell the authour of that law and sinne the reward of the victory These are condemned and long since cryed downe by the ancient Fathers and others Augustine Basil Ambrose and others S. Ambrose the corrupt cursed and common custome of swaggering Belials in their hellish humours Let us drinke to the health of the Emperour say Amb. cap. 17. de Helia Jejunie they and whosoever pledgeth not his health let him bee guilty of devotion A fantasie of pious devotion Let us drinke for the health of the armies the prowesse of the Earles for the health of children c. These are such an indignity to good and holy men that they desire not to have others drinke or pledge their healths For as Saint Augustine saith None can offer Aug. Serm. 23. de Tempore a greater indignity to the holy Angels and holy men than they who by drinking in their names doe assay to kill their soules For in so doing they do make such the patrons causes and occasions of their drunkennesse and riot Yea their healths and names are made a common prologue and passage an ordinary shoe-horne and usuall inlet unto and a frequent plea and patronage to beare out and a not unusuall apologie to extenuate if not excuse the excesse intemperance and drunkennesse of roaring ruffians and of loose and beastly drunkards Yet these being supreame and soveraigne supporters in this our warfare to stablish and sustaine the kingdome of the Lord Iesus the womans seed and to supplant and subvert the Serpents side or Satans kingdome let us like loyall loving religious and obedient subjects drinke for our owne health and never surcease to sollicit but with all sedulity and diligence petition at the throne of grace and heartily pray for his Majesties health and happy raigne and for all that are in authority that they may not bee weaker or worse than in former times and ages that they may not be wanton and wilfull secure and carelesse but valiant and warlike ruling with strength vertuous and wise ruling by reason and righteousnesse Pray therefore and say Give the King thy judgement O Lord and thy righteousnesse to the Kings sonne c. Psalme
garden corne to fields and fishes to the sea 2. These being the building of a mans house Gen. 16. ◠Deut. 25 9. Ruth 4. 11. 2 Sam. 7. 11 12 27. and therefore the Hebrewes derive Ben of Banah to build Loving children are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the building of their parents 3. These being the prime possession of parents their chiefe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heritage and inheritance Gen. 4. 1. I have possessed a man of the Lord. Psal 127. 3. An inheritance 4. These being an ornament to their parents being 1. As arrowes keen and sharpe in the hands of a mighty man And therefore as a quiver of arrowes did adorne and accommodate an archer and a man of warre so do children their parents Psal 127. 2. As olive plants some higher some lower some lesser some bigger some younger some elder deck and beautifie a seminary so children are a glorious ornament to those families from whence they are as from nurseries bestowed into the world 3. As carved and polished stones and pillars of the Temple which were not onely profitable to uphold the whole fabrick but being finely hewen curiously and cunningly wrought did decke adorne and beautifie the materiall Temple so children well brought up and educated did build up and polish the spirituall Church of God and as it is a credit to a gentleman to have a company of tall fellowes to wait on him so it is an ornament and credit to a man to have a company of well-nurtur'd children 5. These being as fruit to trees therefore called the fruit of the wombe Deut. 28. 4. Psal 28. 3. 132. 11. Fruit they are because they are derived and descended from the bodies of parents as fruit springs from a tree They are also delightfull to parents as fruit is to our tast and mouth The more fruitfull a tree the more blessed in our esteeme So children and childrens children are a great blessing Psal 128. 6. 6. These being such favours that the having of them is a blessing 1. In nature which teacheth all creatures to seek the procreation of their kind men naturally desiring them when they are wanting greatly affecting them if enjoyed much lamenting the losse of them these being the works of nature in us 2. In grace whether they are good or bad grace teacheth us to esteeme them a blessing 1. If good and gracious for then not onely a mans name is hereby continued upon earth his substance remaineth in his name the common-wealth by him is furnished with good members but also the mysticall body of Christ is hereby inlarged and augmented 2. If evill for then the justice of God is glorified in their destruction and they may be the progenitours of pious persons This nature teacheth not Yea these are such a blessing that the want of them was esteemed formerly a curse and a reproch Gen. 30. 23. 20. 18. 1 Sam. 1. 6. Iudg. 11. 38. Luk. 1. 25. Men should not murmure at or mislike the increase of children as a burden for thus to do is an evident argument of a distrustfull and desperate minde 2 Kin. 4. 43. Ps 147. 9. Mat. 6. 26 16. 31. But wanting they are to beg them of God who openeth the barren wombe Gen. 15. 1. 25 21 30. 22. 1 Sam. 1. 10. Luk. ◠13. 3. All married folk chiefly and principally ought to desire children for the increase of Gods Church and Kingdome Pray they must that they may bring forth and traine up many children to the Lord 1 Sam. 1. 11. Ps 128. 3. 144. 12. one pearle is more worth and farre better then many pebbles One lambe than many wolves one Isaac then many Ishmaels one Iacob then many Esaus Desire we children therefore not onely to preserve and propagate our name and memory on earth which sinners may doe Gen. 11. 4. 2 Sam. 18. 18. Matth. 5 46. but to build the house of Israel to amplifie and enlarge the Church of God 1. And therefore men and women should bee carefull conscionably to marry in the Lord Gen. 6 2 4. Nehem. 13. 24. 1 Cor. 7 14 39. The prophanation of marriage is the fountaine of pollution sin and wickednesse and consequently of shame and confusion both in Church and Common-wealth in religion and pollicy And one speciall prophanation is when choice is made according to lust rather then law reason wisdome discretion Religion Gen. 6 2. 2. They should use sobriety and chastity in marriage Heb. 13. 4. 1 Tim. 4. 5. 3. They should traine up and teach their children true religion timely Pro. 22. 6. 4. As also pray without ceasing to God for them This was a meanes which being prescribed and practised by Monica Saint Augustines Mother freed him from those sottish seducements and horrible heresies of the Manichees into which he was deepely plunged for thus he writes For almost nine August confess lib. 4. cap. 11. yeares were finished in which I was tumbled in that mudde of that bottomelesse pit and in the darknesse of false-hood when I attempted to arise I was more dangerously hurt But when that chaste pious and well advised widdow such as thou dost love being now doubtlesse more cheerefull in hope yet not more unfruitfull in mourning did not cease at all times of her prayers to bewaile to thee of me her prayers came before thee and yet thou didst as yet suffer me to be rolled and enwrapped in that darknesse When afterwards as he saith his Mother intreated a certaine Bishop to vouchsafe to talke with her son to refute his errours to shew him the evills hee had learned and teach him good the Bishop refused telling her I was yet unteachable Chap. 12. because I was as yet puffed up with the novelty of the heresie and had disquieted many unlearned with very many doubts But let him alone saith he and continue praying to God for him and he himselfe by reading will finde what that error is and how great that wickednesse is she not resting herewith satisfied but still urging him by intreating him more and plentifully weeping that he would see mee and reason with me hee beeing forthwith displeased with wearinesse Depart from me saith he as sure as thou livest it cannot be that a sonne of such teares should perish What and if many blackmouthd Belials and Bedlam parents breath and belch out against their children in rage and fury yea oft times with 1. Much bitternesse and blasphemy cruell cursings Little considering that such evill speeches are the badge and brand of wicked men Psal 10. 7. his mouth is full of cursing c. who shall be turned into hell Psal 9. 17. 2. Little considering that as they love cursing so it shall come unto them and as they delight not in blessing so it shall be far from them Psal 109. 18. 3. Little considering that not onely cursing of God himselfe Levit. 24. 11 15. an
horrible blasphemy Kings Gods deputies on earth Eccl. 10. 20. Rich men Ibid. Rulers Iudges and Magistrates Exod. 2â— 28. Act. 23. 4 5. Parents Exod. 21. 17. Pro. 20. 20. The deafe Levit. 19. 14. Enemies Iob 31. 30. and of all others in particular But that all manner of cursing is forbidden and condemned in the word of God Rom. 12. 14. Blesse but curse not Iam. 3. 9 10. Curse c. these things ought not so to be 4. Little considering that such hideous and hellish language manifestly declareth not onely their barbarous and bloody cursed cruelty towards their owne children whom they have not onely poysoned and polluted with originall corruption but also with many actuall transgressions by their noysome negligence and execrable example But also their owne diabolicall and divellish disposition and condition their filthy hearts fuming up such infernall fury and their gracelesse and godlesse speeches smelling and favouring of the fire and brimstone of the bottomelesse pit What and if divers carelesse parents satisfie themselves as having sufficiently if not superabundantly done their devour in this particular towards their children if they now and then cursorily and carelesly idly and inconsiderately give them a concise formall complementall God blesse thee Mistake me not I pray as if I disallowed of children asking parents blessing or of parents blessing their children either of that kinde of blessing whereby they bestow temporall and transitory favours on them like Calebs blessing his daughter Iudg. 1. 15. or of that other when they wish and pray for good things to them so as Isaac Iacob Iob and others blessed their children It is the thing I presse and perswade unto Onely I desire that men would not make that a matter of complement which is of great consequence and should be a matter of conscience that they would not slubber over and slight duties requiring our most select and serious sedulity that they would not frivolously trifle over such duties for forme and fashion sake which crave our most instant and intentive fidelity frequency and fervency and our exactest indeavours that they would not reachlesly rest satisfyed in giving now and then a God blesse thee more out of custome then conscience to them for whom they ought to supplicate and sollicite without ceasing powre out their most pious and patheticall petitions and importune the Lord Iehovah with fervour and frequency For 1. Must we pray for all men 1 Tim. 2. 1. how much more for our children whom we have infected and poysoned distained and defiled with the contagious loathsome leprosy of sin which nothing can cure with the foule and filthy abominations which nothing can wash away save the precious blood of that immaculate Lambe Iesus Christ 2. Must we indeavour to doe them all the good we possibly may and can First Not onely concerning bodily and temporall blessings and benefits First by feeding and fostering protecting and preserving cloathing and comforting lodging and defending them Gen. 21. 7 9. Deut. 1. 31. 1 Sam. 1. 23. 1 King 17 12. Iob 31. 18 Psal 22. 9. Isa 66. 12 13. Cant. 8. 10. Luk. 11. 11 12. 15. 22. Heb. 11. 23. Secondly by providing aforehand with foreseeing provident consideration 1. Meanes of maintenance Gen. 25. 5. 1 Tim. 5. 8. and therfore ought to teach and traine them up in some honest art science trade or occupation whereby to live and profit the Church or Common-wealth 1 Sam. 17. 33. Zach. 13. 5. Mat. 4. 21. and in such whereunto they are fittest being most sutable to their naturall inclination and personall endowments appropriating and applying the best guifted to the most selected service Exod. 13. 2. 1 Sam. 1. 11. preferring the eldest before the rest in regard of patrimony or inheritance except they bee riotous wicked and stubborne Deut. 21. 15 16 17. 2 Chron. 21. 3. Luk. 15. 31. Yet not so farre forth as to bequeath bountifully to them to support their state and maintaine their greatnesse and gentility and leaving to the rest little or nothing save some light title as Master or Mistrisse to live withall 2. Comfortable commodious and convenient marriages Gen. 21. 21. 24. 3 4. 28. 1. 34. 4. 38. 6. Iudg. 14. 3. Ruth 3. 1. yet with their own mutuall consent and agreement Gen. 24. 57 58. Num. 36. 6. Secondly But also yea and infinitely much more concerning the procuring possessing and preserving those holy and heavenly sacred and sanctifying spirituall soule-saving gifts Gleefull and gladsome garnishing graces of Gods spirit 1. By teaching them true religion and the saving sacred knowledge of our God Deut. 4. 9. 6. 7. 11. 19 Exod. 10. 2. 12. 26 27. Gen. 18. 19. 28. 1 2 3. 48. 3 4. 49. 1 2. 50. 24. 1 Chron. 28. 9. 2 Tim. 3. 15. First This being a matter of moment and importance and of urgent necessity in regard of them for 1. They are borne blind Ioh. 3. 6. 2. They naturally cannot see the kingdome of God Psal 119. 18. Rev. 3. 17. 3. They cannot perceive the things that be of God 1 Cor. 2. 14. 4. They may be compared to the beasts that perish Iob 11. 12. Psal 32. 9. 49. 20. Secondly This being a meanes much to honour advance and dignifie them 1. Knowledge being part of Gods image Col. 3. 10. 2. And a chaine or ornament about their necks Pro. 1. 9. 4. 8 9. Thirdly And wonderfull commodious profitable and advantagious 1. This giving light unto their eyes Psalme 19. 8. 119. 130. 2. This making them wiser then their elders Psal 119. 100. 3. This preserving them from errours and every evill way Pro. 2. 10 12 13. 4. 6. 6. 22. 4. This being a matter of rejoycing unto them Ieremy 9. 24. 5. This being and bringing life eternall Ioh. 17. 3. 6. This so farre excelling other knowledge that in comparison thereof it is but dung and drosse Phil. 3. 8. And therefore although many if not the most parents teach not or if at all yet teach slightly and sloathfully too too carelesly and and negligently their children 1. Either in regard of the want of knowledge and ignorance of true religion which swarmes and abounds in them 2. Or in regard of fond and false perswasions touching this duty wherewith they are possessed that this and other soule-saving duties peculiarly properly and onely doe belong to the Minister 3. Either in regard of Ministers negligence and ignorance in not incitating and exhorting them hereunto 4. Or because of their owne sloathfullnesse negligence or idlenesse Yet let us all beloved brethren teach our children and that 1 Timely 1. That being timely seasoned herewith it may not depart from them Pro. 22. 6. 2. That mortality may not prevent them us 3. That we may gaine comfort to our consciences upon the discharge of our duties 4. That delayes may not damnifie nor endanger them 2 Truly for 1. Gods religion can abide no mixture it being
pure and perfect 2. The Arke and Dagon cannot stand together 3. God and Baal cannot be worshipped together aright 4. Christ and Belial have no agreement 2 Cor. 6. 14 15 16. 3 Discretely 1. Least they be dalled dulled amazed or confounded through over-much over-hard or over-long instructions 2. Least they be discouraged or dismayed from going forward through difficulties disclosed unto them 4 Diligently for their wits are wandring and gadding and their memories fiâ—le and slippery 5. And the nearer our end approacheth the more let us apply our selves to instruct them carefully Deut. 31. 32. 33. Iosh 23. 24. cordially and continually Considering 1. The great and unspeakable losse of our mispent time past and gone 1 Pet. 4. 3. 2. The invaluable and inestimable gaine of time present and pretious in redeeming the same by enriching our selves and others Psal 90. 12 Gal. 6. 10. 3. The lamentable lacke of time to come the day of our life being worne and wasted and the night of our death come when we cannot worke Pro 6. 8. Ioh. 9. 4. 4. The constant and conscionable care that should bee in us to continue in well-doing Matth. 24. 46. Romanes 2. 7. 5. The priviledges and profits of our perseverance in piety and pious performances Rev. 2. 10. 6. The incessant and incredible growth in grace which should be yea and is in us if we be such we seeme to be as the Saints of God are and have beene Psal 92. 12. Rev. 2. 19. All which expressely and earnestly incitate and exhort us hereunto Secondly By counsell and advising exhorting and perswading them to good things Gen. 19. 14. 49. 2. Ruth 3. 3 4. 2 Chron. 22. 3. Pro. 31 1 2 3. and earnestly without ceasing calling upon them to continue and proceed in the true service of God 1 King 2. 2 3. 1 Chro. 28. 9 10. for as it is impossible to keepe flesh well savoured without seasoning as it is impossible for fish to live without water as it is impossible but that the rose should wither which is overgrown of thornes So it is impossible that children which with many vices are assaulted and not succoured but in the end they should be infamed and to the dishonour of parents most wickedly overcome and it is impossible for parents to have any comfort of their children in their age unlesse they have instructed them in vertue and godlinesse in their youth Thirdly By correcting them Gen. 34. 30. Pro. 3. 12. 4. 3. 19. 18. 22. 15. 23. 13 14. 29. 15 17. Heb. 12. 5. First Although many parents in regard 1. Either of their fond and foolish pity preposterous love and carnall kindnesse 2. Or of their blindnesse and blockishnesse in looking on their childrens faults 3. Or of the grudging and murmuring of their children Pro. 19 18. 4. Or of the childish or carelesse feare of hurting or marring them 5. Or in regard of trifling and frivolons feare of ill report in being accounted and reputed cruell and tyrannicall 1. Either rebuke and correct not at all like David 1 King 1. 6. 2. Or lightly and tenderly when the fault is great like Eli 1 Sam. 3. 13. 3. Or for some faults not for others 4. If not sooth them up in their sinfull waies justifying and bearing them out in evill or praising and commending them for the same Secondly As divers on the other hand 1. Either rebuke and correct them sharply and severely when the fault is light or little 2. Or punish or rebuke at all when no offence is done 3. Or rebuke and correct for weldoing 4. Or without admonition and instruction Yet this unpleasant and unsavoury duty 1. Is not onely consonant to the office and duty of parents for what son is there whom the father chasteneth not no chastening argues bastardy but sonship Heb. 12. 8. 2. But also of necessary importance and inconceaveable vtility If with moderation councell and according to the quality of the offence Ephes 6. 4. Col. 3. 21. 1. For foolishnesse is bound in the heart of a child this is a meanes to drive it out Pro. 22. 15. 2. Therefore it must not be withholden Pro. 23. 13. 3. This being a meanes to deliver from hell Pro. 23. 14 4. This giving wisedome to the corrected Pro. 29. 15. 5. And rest with delight to the father correcting Prov. 29. 17. 6. This teaching and learning them obedience Heb. 5. 8. 7. Whereas impunity incourageth in evill hasteneth and helpeth forward their destruction Publiquely proclaimeth parents hatred Pro. 13. 24. and openly doth prognosticate their shame succeeding Pro. 29. 15. 8. And this being so pleasing to God whose we are and whom we serve that Saint Augustine affirmeth that they who August in Abra sacrif crucifie their childrens youthfull affections offer to God such a sacrifice as Abraham did who offered his son Fourthly By praying for them for ought we to pray for all men how much more for our children bone of our bone and flesh of our flesh whom we have impoysoned and polluted with divers defiling distainings of originall and actuall contagious sins and transgressions They being also to encounter not some effeminate and womanish forces nor onely some forcible and furious foes with a few short skirmishing excursions But to enter Pel Mel into this Christian warfare without any exception or truce In which they must continually conflict with and confront enemies unparaleld for power puissance and pollicy for cruelty craft and cunning without intermission and interruption untill at death they having conquered shall be crowned Fourthly Pray we not onely for friends and favourites kinred and acquaintance neighbours and neare allyes whom God hath linked to us by naturall and civill bonds and ligaments The Lord having knit and conjoyned us by these outward ties for the mutuall good one of another and that wee might be helpefull each to other But also for strangers with whom we have no acquaintance whom wee never saw or knew yea and for enemies who hate and hurt curse and calumniate plague and persecute us even unto death Thus Abraham piously prayed for the wicked Sodomites Gen. 18. 23. Thus to doe was expressely enjoyned by our Soveraigne Lord and Saviour Matth. 5. 44. and piously practised by himselfe when his enemies devised against and did him all the hurt they possibly could Luke 23. 34. Father forgive them for they know not what they doe Thus doing we shall passe on in these peerelesse paths prescribed and pattern'd out unto us by the holy men of God Rom. 12. 14. Blesse them that persecute you 1 Cor. 4. 12. being reviled we blesse Act. 7. 60. Lord lay not this sin to their charge was the sweet swan-like song and patheticall petition for and the friend-like favourable and fertile farewell of Saint Steven unto his barbarous and bloud-thirsty persecutors when they injuriously injustly enragedly and inhumanely savagely and satanically stoned him even then as he breathed out and bequeathed
the loyall lawes of nature For this end and purpose 1. As parents should conscionably and continually be carefull to procure honour and esteeme in their children towards them By often and earnest sound and sincere prayer to God for them and for that vertue By due and discreete safe and seasonable correction And by grave and sober carriage and behaviour 2. So that you may procure purchase and preserve this righteous religious and remarkable grace in your selves 1. Ply the throne of grace for and labour incessantly to plant and preserve to compasse and cherish that difficult but divine grace true humility 2. And accurately acquaint your selves with and acquire with all assiduity the knowledge of Gods ordinance and of that authority which parents have from God whose command and charge it is that you should honour your parents First I know that all superiours are meant and called by the name father 1. Both to incitate and intice all inferiours to obedience by a name so sweete and favoury so amiable and authenticall nature having taught to obey fathers 2. As also to give superiours an inkling to behave themselves like fathers and not like raging bedlams Secondly I know that superiours or parents duties are included in that commandement although not expressed as in the fourth precept 1. For superiours are or ought to be observers and keepers of both tables and therfore their duties are implied in each 2. And the enjoyning of duties to inferiours inforceth a charge upon them the law being two edged by the nature of relation they therefore are commanded to honour inferiours although not with reverence yet with good usage Thirdly yet the duties of inferiours of children are rather named and expressed then of superiours and parents 1. Not onely because inferiours and underlings are more skillfull and mindfull of their parents duties then their owne this being a common sin to be skillfull in other mens duties and not our owne 2. Not onely because greater inconveniences may accrew and discommodities grow by neglect of inferiours duties as by their unrulinesse stubbornenesse and rebellion then by the tartnesse and tyranny of superiours 3. But also because inferiours are more hardly and with more difficulty brought either to the knowledge or practise of their offices then superiours 4. Or to teach them precisely to practise and performe their duties diligently to their betters although they should frustrate their expectation and faile in theirs to them 5. As also to manifest and make knowne that all sins committed against fellowes or inferiours equals or underlings are not so noysome and notorious not so great and grievous but farre lesse then against superiours the defacing of whom is a defacing of the image of God the overthrowing and overturning the order and ornament the state and stability of the world Secondly In yeelding obedience unto your parents thus did Isaack Gen. 22. 7 8. thus did Ioseph Gen. 37. 13. thus did the daughters of Revel Exod. 2. 16. thus all wise and vertuous children doe Pro. 13. 1. and thus all of you are bound to doe Pro. 6. 20. 21. 23. â—2 Ephes 6. 1. First Take heed therefore unto your selves That you doe not refuse or despise their instructions That you doe not denie them service and observance Matth. 21. 27. That you rest not in saying without doing Matth. 21. 30. That you doe not obey them unwillingly retchlessely and deceitfully That you do not undertake or enterprize any thing in matters of weight as in marriage without their consent councell advice authority leave and liking Iudg. 14. 2. That you doe not refuse resist or withstand their chastisements and corrections Deut. 21. 18. For in dealing thus undutifully and disobediently 1. To your parents prejudice you should promulgate and proclaime That their example was evill and behaviour bad in the sight of you their children That their lacke of instruction Eccles 30. 2. their lack of correction Eccles 30. from v. 1. to 14. Pro. 29 15 17. and lacke of care and conscience towards you was greate and grievous That their license and over much liberty given and granted to you Eccles 30. 7 9 10 11. their sloth ease and idlenesse and your nice dainty and tender education 1 Sam. 2. 23. 1 King 1. 5 6. hath beene insufferable and intollerable 2. And to your owne disgrace and disadvantage you manifest and make knowne That you too much accommodate your selves to the counsell and company of vile and wicked men And that you shamefully and sinfully wittingly and wilfully erroniously and irreligiously are ignorant of mistaking and mis-understanding the Word of God especially such Scriptures as these Gen. 2. 24. which is meant in regard of cohabitation Luk. 14. 26. which is onely a comparative speech shewing that wee must love them lesse c. 2. And be perswaded in things lawfull to obey your parents 1. Commandements although they may seeme unpleasing and unprofitable you owing your selves much more your service unto them you being in regard of your bodies the goods of your parents Ex. 21. 7. Iob 1. 12 18. And although your parents preferre you above servans yet while you are under age you are in condition as servants and put as directly if not more under your parents as servants are Gal. 4. 1 2. 2. Counsels be content to eate drink weare lodge and bee imployed in any trade of life your parents will for if parents are to order their children concerning their vowes and marriages much more their callings But they are to order their children in marriage Ex. 34. 16. Deut. 7. 3. 1 Cor. 7. 38. so that 1. Parents may in some case command and charge their children to take in marriage parties thus or thus qualified GeÌ„ 28. 1 2 2. Yea frustrate and make voide contracts secretly made by children without or against their consent leave or good liking Exod. 22. 17. Numb 30. 6. Deut. 22. 28. 3. And marriages made without or against the same although they are civill are not divine being repugnant to and against Gods commandement Children are to have their choice to their content yet not without parents direction in being their owne carvers for in so doing 1. They oft commit adultery in not being able to waite and expect a good election for lust 2. And they are guilty of rebellion in a high degree 3. And corrections yeelding obedience to the same without rebellion or resistance not standing at the staves end with them Heb. 12. 9. The parties corrected were to lie downe in token of their patience submitting to their deserved chastisements Deut. 25. 2. Children obey therfore your parents 1. Whether they be naturall and you their sons for thus did Saul 1 Sam. 9. 3 4 5. thus did David 1 Sam. 17. 15 20 22 34. and thus did the sons of Rechab Ier. 35. 6. or daughters for thus did Rebekah Gen. 24. 15. and the daughters of Revel Gen. 2. 16 2. Whether they be parents by marriage and you their sonnes For
convenient expedient and to be desired Gen. 41. 33 38 39. 1 Sam. 18. 5. 3. But also if not chiefly principally and above all the feare of God true and sound religion not onely in regard of profession but also in regard of practice Gen. 24. such was Abrahams servant such Iosephs 43. 23. thus were the Iewes servants to be qualified Exod. 12. 44. such servants only would David have and harbour Psal 101. 6. such were the servants of Cornelius Act. 10. 7. and faithfull men are such as you should and ought to choose namely 1. Not onely men loyall true and trusty Proverbes 11. 13. 25. 13. 1. These being alwaies carefull like Ioseph Gen. 42. 40. 2. And painefull ever as Iakob Gen. 31. 38 39 40. Secondly But also men who are religious fearing God of sound judgement and sincere affection Pro. 20. 6. Hos 11. 12. Acts 16. 15. 1. For faithfull in that place are opposed to so many severall sorts of sinfull men 2. The generall comprehends the speciall 3. And these who are religious are said to walke in the perfect way Ob. 1. Say not beloved brethren Godly servants are hard to come by for who can find a faithfull man Pro. 20. 6. Mat. 24. 25. therfore we will not seeke them Answ 1. For although it is true quae chara rara precious things are hard to come by yet they who seeke them may find them 2. The fewer there be of such manner of men the more we should seeke them 3. Do you who are parents and masters your duty in teaching and instructing of your families and then there would be greater plenty Bad masters and fathers causing scarcity of good and godly servants Ob. 2. Say not beloved brethren that prophane servants are profitable and more gainefull then others Answ 1. For godlinesse is the greatest and best gaine and therefore godly men are most gainefull 2. And as for others although they seeme to be yet they are not so gainefull for how can they who are not faithfull to God be faithfull or gainefull to you Ob. 3. Say not beloved brethren a deare friend commended such and such a servant to mee Answ 1. For the commendations of men will not justifie those whom God condemneth 2. We ought to please one another to edification Rom. 15. 1. 3. And we are to gratifie our friends in the Lord. Object 4. Say not beloved brethren I must take such and such because they were and have beene old servants to my father Answ For being bad the elder the worse It is apparent they are the more incurable continuing corrupt And the elder they are the more hurt they will doe by their bad and evill example Ob. 5. Say not beloved brethren we will choose such who are tall and proper fellowes lustie and able men who can fight for and defend us if need be Answ For such excuses might well serve for rogues amongst whom in prisons and at the gallowes a man may find much man-hood Ob. 6. Say not beloved brethren that religious men are not resolute mortification kills a mans man-hood and conscience cooles mens courage Answ 1. For religion and manners make a man 2. A man may have man-hood although he neither swagger nor sweare stampe nor stare man-hood is one thing madnesse another 3. Men of conscience are men of greatest courage Phil. 3. 6. Pro. 28. 1. witnesse David encountring Goliaâ— 1 Sam. 17. when none of Sauls army durst But reason and resolve as followeth 1. Have godly men ever beene carefull to have religious servants Gen. 13. 14. 17. 23. 15. 2. Iosh 24. 15. Ester 4. 16. Psal 101. 6. 2. Is every good mans house Gods house Col. 4. 15. therefore an habitation for Christ his spirit his servants and not for the limnes of Satan 3. Is every mans family his body whereof himselfe is the head and will no man willingly be pestered with lame rotten putrified stinking and corrupt members 1 Cor. 6. 15. 4. Doth the choice of servants shew the nature and disposition of masters for like will to like birds of a feather will flie and flocke together therefore religious men will desire religious servants 5. Doth the curse of God hang over the heads of wicked men and therefore over the house where ungodly men doe dwell one Achan being a trouble to all Israel 6. It is not probable that they will ever be faithfull to men who are not faithfull to God Gen. 21. 11. 39. 7. 1. For how can he feare to offend him who can only hurt the body who feares not him who can destroy both soule and body 2. How can he make conscience of the second table who is carelesse of the first Rom. 2. 3. And certainely no band doth hold and tie so strong as that of grace and godlinesse 1. Not of children towards parents as we see in Absolon and Adonijah to David 2. Not of friend to friend as in Achitophel to David also Psal 55. 13. 3. Not of wives to husbands as in Potiphars wife Gen. 39. 12. and the harlot Pro. 7. 19. 7. Is it a credit for a man to have godly men and gracious to serve him Yea such than which what greater these excelling and out-stripping other men in regard of qualities for what are comparable to Gods graces And in regard of parentage for who is to bee compared to the Lord whose children these are 8. Is it a great comfort to haue such servants with whom a man may conferre of the way to heaven and with whom he may walke in the way of godlinesse 9. Is it a great commodity and advantage to be served by such selected ones Labans sheepe prospering for Iacobs sake Gen. 30. 27 29 30. Potiphars affaires for Ioseph Gen. 39. 1 2 c. And Sauls army for Davids 1 Sam. 18. 14. 10. Are all men continually carefull not to plant their orchards with briars and brambles but with the best trees they can procure or purchase Not to store their commons with scabbed rotten and infected but with the best and soundest cattell Not to furnish their fish-ponds with newts and frogs but with the best fishes And are not families more to be regarded than these 11. Are wicked and ungodly servants exceedingly hurtfull as scab'd sheepe ready to infect all as fire-brands to set all on fire and as deadly poyson and plague-sick persons ready to impoyson and infect a family with evill counsell with cursed and diabolicall deeds and practises 12. Doth Gods curse hang over the heads of all wicked men and is it a discredit to bee served by the Divels favourites Then surely we will either wholly keepe out of our houses and families such sin-sicke persons as swearers swaggerers and other prophane people from being members of our oiconomicall body Or after triall made and finding our endeavours frustrate and fruitlesse to their amendment and reformation we will rid our selves of all manner of railing Rabshakehs profane Esaus scoffing Ishmaels and all others who will not serve God