Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	inferior_n	master_n	superior_n	1,172	5	10.9124	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41670	A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...	Gouge, William, 1578-1653.; Gouge, Thomas, 1605-1681.	1655 (1655)	Wing G1391; ESTC R34210	2,433,641	1,664

6. §. 96. Of Ministers being Guides THey who are in speciall to be remembred are thus described in our English Translation which have the oversight This is the Interpretation of one Greek word The word which the Apostle useth is a Participle and cometh from a Verb which signifieth to leade to go before to be a guide in the way to be over others to govern It signifieth also to think Act. 26. 2. to suppose Phil. 2. 25. to esteem 1 Thess. 5. 13. and to count or account Phil. 3. 7 8. In this it is thrice used in this Epistle as Chap. 10. 29. 11. 11 26. But in this Chapter it is thrice used in the former sense The word here used is in other places translated governour as Mat. 2. 6. Act. 7. 10. and chief Luk. 22. 26. Act. 15. 22. Some judicious Translators in Latine do interpret it by a word that signifieth Guides This word setteth out the Dignity and Duty of Ministers Their Dignity in that by reason of their Function in matters of God they are over the people and have a kinde of authority in the Lord and in his Name Their Duty in that they are every way both by preaching and practice to go before their people and to guide them in the way to life Sundry other titles which set forth both these are in Scripture attributed unto them as Rulers Joh. 7. 48. Overseers Act. 20. 28. Guides Matth. 23. 16 24. Leaders Matth. 15. 14. John 10. 3. Elders 1 Pet. 5. 1. Shepherds Matth. 9. 36. Pastors Teachers Eph. 4. 12. Stewards Tit. 1. 7. Bishops 1 Tim. 3. 1 2. Watchmen Ezek. 3. 17. Fathers 1 King 13. 14. Philem. v. 10. God hath made Ministers to be such Guides unto his people in regard of peoples need and for their good 1. Men of themselves in regard of the things of God are blind and understand not the way wherein they should walk In this respect they have need of Guides When Philip asked the Eunuch whether he understood what he read or no He answered How can I except some man should guide me That which Christ said to Paul is true of all Ministers Christ sends them to open peoples eyes and to turn them from darkness to light Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides 2. Men are not only blind but they are also by nature of a stubborn disposition hardly brought into the right way and when they are brought hardly held therein So as in this respect there is great need of Ministers to be over them to exhort incite admonish perswade reprove and use all other meet means to put them into the right way and hold them therein The good that people may reap by Ministers being made guides is very great Thereby they are instructed and directed in the way to life By Ministers being guides Superiours and inferiours Magistrates and subjects Ministers themselves and people Husbands and Wives Parents and children Masters and servants rich and poor old and young all of all sorts are instructed in their duty kept within compass of their place and stirred up to use and employ the abilities that God bestoweth on them to the good of others As men do stand in more need of guides in regard of their spirituall estate then in regard of their temporall estate so the benefit that they reap from those former guides farre exceeds and excels the benefits that they can reap from the later guides even as much as our souls excell our bodies heavenly commodities excell earthly and everlasting salvation excels temporall preservation This giveth an evidence of the good providence of God in providing spirituall guides for his Church for God hath set them there 1 Cor. 12. 28. and in enabling them to that grea●…●…unction For God makes able Ministers of the New Testament 2 Cor. 3. 6. and in giving them gifts for that end Eph. 4. 7 8. and conferring authority on them so as they may perform their duty with all authority Tit. 2. 15. and finally in making them accountable to himself v. 17. Mat. 25. 19. Luk. 16. 2. that so they may be the more faithfull to him that appointed them as Moses was Heb. 3. 3. This title Guides puts Ministers in minde of their duty We ought to have this title much in minde and well weigh what duties are comprised under it and be conscionable in performing the same Ezek. 3. 17. There being by the high supream Lord Guides set over people and that in regard of their need and for their good it becomes them 1. To be thankfull to God for that evidence of his carefull providence 2. In case they want such Guides to pray for them as Christ adviseth Matth. 9. 38. 3. To be conscionable in submitting to their Ministry as this Apostle expresly exhorteth v. 17. The duties which are in generall to be performed in reference to such Guides are in speciall to be performed to such as God hath set over our selves in particular This the Apostle here intimateth under this relative YOUR For a good shepherd hath an especiall care over his own sheep He calleth his own sheep by name he putteth forth his own sheep Joh. 10. 3 4. Take heed saith the Apostle to all the flock over the which the holy Ghost hath made you Overseers Every one hath an especiall care of those that are his own and must give an account for them Most meet therefore it is that such in speciall be remembred The rule of relation requires as much as Guides must be most carefull over their own people so people must be most subject to their own Guides §. 97. Of Guides preaching THe duty of the foresaid Guides is thus expressed Who have spoken unto you the Word of God The Greek word here translated spoken is the very same that is so translated Chap. 2. v. 3. It is here used in the very same sense that there it was namely for Preaching See Chap. 2. § 23. The most principall duty of such as are here called Guides or Governours consisteth herein It belongeth to the very essence of their Calling When the Lord sent out his Apostles he said unto them Go ye into all the world and preach the Gospel Mar. 16. 15. Herein Christ requireth Peter to testifie his love to him saying three times Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. And this Peter himself doth presse upon other Ministers saying Feed the flock of God 1 Pet. 5. 2. The like doth Paul upon Timothy thus Preach the Word be instant in season and out of season 2 Tim. 4. 2. There is no way wherein and whereby such as are guides of Gods people may do good unto them then by preaching By preaching it pleases God to save such as beleeve 1 Cor. 1. 21. O that this were duly weighed

may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should ●…ow he sets out his honour By this the ignominy

before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all th●…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delight●… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to al●… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used no●… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we