not derogating ought from their obedience because themselves are called to the knowledge and profession of Christ yea they must the rather be carefull to walk honestly and uprightly that they may credit the Gospel and winne their Masters to Christ. However it be yet servants must not faile in their duty because Masters are carelesse of theirs Object The Anabaptists of our time object That in Christ all are equall Gal. 3.28 and therefore there should be no difference between Master and Servant for Christ hath purchased Liberty for uâ— and hath made us free from Subjection Gal. 5.2 Answ. Subordinata non sunt contraria Our Spirituall priviledges do not abrogate our civill respects to our Superiours And though beleevers as they are in Christ are all one and equall yet considered as they are members of a Politick body and in civill respects so there is an inequality and though Christ hath freed us from the curse of the Law and from the Tyranny of sin and Satan yet he hath not freed us from subjection to men according to those ranks and callings he hath set us in Hence even in Gospell-times we read of Master and Servants Superiours and Inferiours with directions how Inferiours should walk towards Superiours Rom. 13. and Servants toward their Masters Ephes. 6.5 6 7. with promises to reward such as conscienciously perform the duties of their place V. 8. Object But my Master is harsh and cruell Answ. Yet you must obey and so be subject not only to good Masters but also to the froward 1 Pet. 2.18 Sarah dealt hardly with Hagar yet the Angell bids her return and submit her self to her Mistris Genesis 16.6 'T is a crosse and affliction which the most wise God hath allotted to you and you must bear it patiently 7 Vnthankefull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ingrati The sin of Ingratitude is one of those sins which do more especially render these last times so perilous Men will be unthankfull to their Benefactours for favours received and how can it be otherwise since they that are Blasphemers of God the great Benefactor of all the world and disobedient to Parents who are the Instruments of their being must needs be ungratefull to inferiour Benefactours who have deserved better at their hands Quest. What kind of unthankefull persons doth the Apostle here speak of whether such as are unthankefull to God or man Answ. To both In the last dayes men shall be ungratefull to God for peace and the Gospel of Peace and to Parents Natural Politicall Spirituall and to other their Benefactors Those that bred them bare them and defended them those that fed them with the bread of life and spent themselves like Lamps to give light to them such is and will be the ingratitude of the last times that men will seek their lives who endeavoured to bring them to life and will labour to cast them into prison and darknesse who laboured to bring them to light and liberty and will tread them under feet whose feet they shuld esteem pretious and as for the God of their mercies either they forget him and his wondrous works Psal. 106.21.24 25 26. or else they ascribe all to themselves as if if they had merited and deserved them Hab. 1.16 2. They do not once think of the God of their mercies they forget him dayes without number he is seldom in their thought like swine they eat the Mast but look not to the Tree from whence it comes like the Lepers â—en cleansed and but one in ten that returnes to give thanks Luke 17.17.18 Like Patients when once cured they forget the Physician Like Mariners when landed on the shore forget what they promised in the storme Psal. 78.34.36 37. 2. Instead of acknowledging his favours they fret and murmur at the least afflictions if God bestow a thousand curtesies and lay but one crosse on them they forget their mercies to think on the present misery 3. In their works they render evill unto God for all the good which he hath shewed them which is the highest ingratitude no favours can win them but if God had been their deadly enemy they could not have acted more violently and virulently against him This makes men like the Devill To render good for evill is Divine To render Good for Good is Humane To render evill for evill is Brutish But to render evill for Good is Devillish This brings ruine to a man and his house Ier. 18.20 21 22. We know what befell Sauls family for his ingratitude to David So true is that of Solomon Prov. 17.13 Who so rewardeth evill for good evill shall not depart from his house Though such may escape the lash of mens Lawes yet the revenging hand of God will find them out This we see in the Jewes who for their Ingratitude to Christ in cursing and crucifying him who by his doctrine labours and miracles would have converted and saved them are to this day the people of Gods curse dispersed and despised over the face of the whole earth And if he deserve punishment who renders evill for evill but to man what shall be done to him who renders evill for good and to his God who never did him hurt This is not onely notorious ingratitude but perfidious violating the very Law of Nature which the God of Nature will not suffer to passe unpunisht 1. Let such consider that Ingratitude is a sin against the very Light of Nature It 's naturally ingraven in the hearts of men to do good to those that do good to them Mat. 6.46 Hence Heathens have condemned it as one of the vilest sins call a man an ungratefull man say they and you need to call him no more Some vices are pleasing to Nature and applauded by it but Ingratitude is generally abhorred of all 3. It debaseth men and sets them below the beasts that perish all sinne doth so but this especially Hence the Lord complaines of ungratefull Israel that they were worse then the Oxe and Asse two creatures the most dull and heavy of all the rest yet these have some expression of affection to those that feed them they know and acknowledge them they be ready to serve and obey them Isay 1.3 The kindnesse of the Lion to the man which pulled the thorn out of his foot who lists may read in Aul. Gellius Noct. At. lib. 5. cap. 14. 4. The Scripture sets a blot and a brand on such Thus Laban is branded for his ingratitude to Iacob Gen. 31.2 c. and Saul and Nabal to David 1 Sam. 19.10 and 25.10 and Pharaoh's butler who when he was promoted forgot Ioseph Gen. 40.22 and Ioash who slew Zechariah that had been loyall to him 2 Chr. 24.22 23. the Lord suddenly punisht him for it 2 Chr. 24.25 Especially the Scripture sets a black mark upon those sordid unrighteous disingenious spirits who fight against God with his own blessings and bestow his silver and gold
must be no Toleration of sin it must be put far from our Tabernacles Iâ—b 22.23 least it bring a curse upon all Zach. 5.4 5. Proverbs 12.7 God will protect no Families but such as glorifie him Isay 4.5 9. There must be Repetition and godly conferring on the Word in our particular Families We Ministers must plant in publick but unlesse you that are Governours water in private we can expect but small increase Hence the Lord commands us to whet the Word as the mower doth his sithe by going over it again and again and often inculcating it to our children Deuteronomy 6.7 at our own houses by a parsonal and particular examination of them and harrowing in of that good seed which hath been publickly sowen that it be not lost I cannot therefore so well approve of that confused kinde of Repetition which is used in many places when immediately after the Evening Sermon the Governours of Families with others get all into one house to Repetition Though the duety suits well with my Principles and pactice yet with submission to better judgements and men of more experieâ—ce I conceive the dutie is not rightly circumstantiated for 1. If the Minister be put upon this duty as he is in most places to pray and repeat both his Sermons and that immediately after his publick pains though some may commend his zeal yet I question his discretion I hold it no point of wisedome for a man to tire out himselfe and his Auditours and make the Ordinances nauseous which rightly timed and performed would be very profitable and delightfull for God in his Wisedom hath so ordered the variety of holy Duties on the Sabbath that if we be wise to observe the due timing of them they be not tedious But this kind of Repetition must needs be tiresome both to Pastours and People 2. Pastor and People spending so much time as many doe in these publick Duties are deprived of that time which should be spent in a private digesting and meditating of what they have heard For I conceive still with submission to better judgements that the time immediately after the Evening Sermon is most proper for private meditation and applying what we have heard to our selves I should advise every Governour of a Family to goe home immedirtely from the publick Ordinances and to set his Family in order and set every one according to his ability some taske either in the Catechise or to learn a Psalm or a Chapter and such as can write to review and digest their notes Else whilest the master of the Family is at the Publick repetition the children and servants will be in disorder at home It is this private Meditation self-examination and application of the word to our selves which is the duty of duties and all the Repetitions in the world without this will doe us no good One Sermon eaten and digested and made our own will bring more solid joy then a thousand Repetitions Ier. 15.16 This private retiring and refreshing on our wayes comparing our hearts with the Rule is the principal duty and what ever be neglected this must not be neglected if we looke to be saved If ever we would get sound wisedome we must separate and sequester our selves from crouds Proverbs 18.7 Other things must be done in their proper time but this of all duties must not be left undone It is true this publick repeating maketh a greater noise and shew in the World but it runneth up into straw into formality censoriousnesse spiritual Pride as is experimentally seen in the most for want of this secret Soul-humbling Soul-affecting work This is indeed hard worke it is plowing self-denying worke which our formal Ephraims like not Hosea 10.11 It bringeth not that popular applause with it as the publicke meetings doe where their gifts may be more taken notice off The Devil can be content we should hear a thousand Sermons yea and repeate them too when we have done so he can but keep us from this private worke of making them our own by serious Meditation and Prayer Repeating our Sermons in our lives which is the best Repetition of Sermons the Devil hath his desire and I appeale to the Consciences of those who spend so much time in publicke and private Repetitions For I suppose these persons Repeate in their Families when they come home else I am sure they trangresse against the Rule Deuteronomy 6.6 7. Whether they doe not omit this private dutie which I speake of the wayes and walking of too many Professors sheweth it Question Would you have the duty of repeating wholly omitted Answer By no meanes for it is a duety which God commandeth Parents to practice in their particular Families But I would have it rightly Circumstantiated for Time and Place and so performed as may be most for Gods Glory and the benefit of us and ours Were I worthy to counsel Christians I should advise them 1. To retire in private as before having set their Families in Order till the Evening repast 2. After that to call all the Family together examining every one what they have learned that day and putting an edge upon it by applying it to them Objection But some people cannot pray nor Repeat themselves Answer That is their sinne and negligence especially if they be Governours of Families Yet I should advise such persons to doe in this case as they do by their meat if they cannot dresse it themselves they will desire their neighbours to help them So goe to thy Ministers house if he be nigh thee or else to thy Godly neighbour joyne with him till thou canst do it thy selfe For still I say it is most proper profitable and convenient to have this duty performed in every particular Family where there is any number especially Now this keepeth Duties in their order Here is time for private preparation then for publicke duties then for workes of necessity then for private Meditation and lastly for Family duties Thus you have my judgement I shall not confine any one to it I give you in onely what I finde Experimentallie most beneficial to my self and others and if any can experimentally finde out a more profitable way to promote Godlynesse in its power I can well permit every one to abound in his own sense and to take his own way My Record is on High that I have no designe against the persons parts or performances of any I rejoyce to see Gods work goe forward in any place my onely desire is that the power of Religion may prosper in the Land and the efficacy of it may appear in holy and mortified conversations 5. Observation 5. We must not despise any in whom we can see any thing of Christ. Be they poore Artificers and Tradesmen and such as are contemptible in the Worlds eye yet if they be precious in Christs eye they must be so in ours too yea be they weak women yet if they be good women we must honour them So
heart so that such men seldom Repent So long as men have any thing to trust in they will not care for God when people are grown to be Lords they will not come near God nor be ruled by him Ier. 2.31 therefore the Lord outs his of their creature-confidences and makes them sensible of their lost and fatherlesse condition before he shewes them mercy Hos. 14.3 other sins which are carnal and sensual are more easily discovered and conquered but covetousnesse is a more close cloaked 1 Thes. 2.5 spirituall sin and so is more hardly discerned and more hardly cured And this amongst others is one Reason why for one covetous person which returnes there are twenty prodigals which brings me to that Question Whether a Covetous man be worse then a prodigal Answ. We must distinguish of prodigals 1. Some are compounded ones and have many other foul enormities mixt with them as Idleness Whoredom Drunkenness c. and these aggravated by long continuance in them now there 's more hope of a Temperate young Worldling then of such a compounded Prodigall 2. There is a single and simple prodigal one that only spends beyond his estate and wastes his means excessively now caeterisâ—paribus there 's more hope of such a one then of a covetous man and that for these Reasonâ— 1. The prodigal man doth good to many but the covetous man is not good to himself 2. He gives though he gives too much and so comes nearer to liberality whose act is giving is nearer to blessednes according to that of our Saviour Acts 20.35 't is a more blessed thing to give then to receive But the Covetous man will part with nothing willingly 3. The prodigall hurts himself yet benefits others but the Covetous misâ—r defrauds both himself and others 4. The prodigall is more tractable and sooner reclaimed by reason of his poverty misery and affliction his eare is opened to discipline and he more ready to hearken to good counsell Luke 15. But a covetous man the more he hath the worse he is and the older he growes the harder 't is to reclaime him other sins age may bereave a man off the acting them but covetousness increaseth by age How long may we preach to such before we can stir them we speak to stones and call to dead men Hence our Saviour tells us that a Camel may sooner go through the eye of a needle then a rich man because so apt to trust in his riches can enter into the Kingdom of heaven Mark 10.24 25. 9. It unfits a man for any employment whether it be Magistraticall Ministeriall Martiall or Domestical 1. He 's an unfit man to be a Magistrate such a one will transgresse for a morsell of bread any base reward will byas him and therefore Iethro describing a right Governour tells us Exod. 18.21 that he must be 1. A man of Courage a magnanimous man one that fears not the faces or frownes of any be they never so many or mighty else he 'l soon be daunted and discouraged The want of this made fearful and faint-hearted Rehoboam to be branded for a child viz. in heart and courage 2 Chron. 13.7 though he were then above 40. yeares old as appears 1 Kings 14.21 therefore God commands Ioshua 1.7 to be strong and of good courage and the like counsell David gives to Solomon 2 Kings 2.2 2. He must fear God or else he will fear the face of man Deut. 1.17 the great fear of God will devour all base inferiour feares Micajah fear'd not two great Kings sitting on their Thrones in Pompe because he saw a greater then they 1 Kings 22 10.14.19 no man can be truly valourous but he that is truly Religious as we see in Ioseph Nehemiah Daniel The feare of God is the Foundation of all Vertue without it non sunt verae virtutes sed Vmbrae they are meere shadowes 3. He must deal justly and truly sifting out the truth that the poor be not opprest 4. He must â—ate covetousnesse Publick persons must have publick spirits not seeking themselves but the common good else he 'l take bribes which blind the eyes of the wise so that they cannot discern betwen a good cause a bad it makes them partial perverts judgement making men passe sentence on his side from whom he received the bribe Hence the Lord so oft condemnes it Exod. 23.8 Deut. 16.19 27.25 1 Sam. 8.3 Isai 5.23 and 't is made a note of a wicked man Psal. 26.9 his right hand is full of bribes These stop the eares tye the Tongue and manacle the hands No Vice so foul as this in a Magistrate the bottle and the basket will make him to do any thing So that if a Iudge should aske me the way to Hell saith B. Latimer I would shew him this way First Let his heart be poysoned with Covetousnesse Secondly Let him then take bribes and at last pervert judgement there lacks a fourth thing to make up the Mess which so God help me saith he if I were Iudge should be Hangum tuum a Tyburne Typpet to take with him if it were my Lord chief Iustice of England or my Lord Chancellour himselfe to Tyburne with him As birds are caught with bird-lime so are men with gifts and therefore men deale with such as we do by dogs throw them a crust that they may not bark or bite This was one of those sins that helpt to ruine Jerusalem Ezek. 22.12 Micah 3.11 12. Isai 1.23 24. many build them brave houses with their bribe but God threatens to bring a fire on those houses Iob 15.34 though bribes may build them yet bribe-takers cannot protect them for God hath said it who is able to performe it that the Tabernacles of Bribery shall be consumed This hath made Gods servants carefull to keep themselves pure from this sinne 1 Samuel 12.3 Acts 20.33 and the Lord hath promised Life and Happinesse to such Psalm 15.5 Prov. 15.27 Isai 33.15 Quest. Are all gifts unlawfull and may a man never take a gift Answ. We must distinguish of Gifts There are six sorts of gifts 1. Gifts of Piety to promote Gods worship 2. Gifts of Charity to the Poor 3. Gifts of friendship to preserve amity 4. Gifts of duty and gratitude from inferiours to superiours to testify their Obedience and Thankfullnesse 5. Gifts of bounty and favour from superiours to inferiours to testify their love to them Now there is no danger in such gifts because they increase love and help to preserve humane society 6. There are Gifts of iniquity that tend to the destruction of our Brethren and the perverting of Iustice and this is that Bribery and those Gifts which Gods word condemns It doth not simply condemn the taking of a Reward but the taking of a Reward against the Innocent Psal. 15.5 So that 't is not sinfull by way of Gratitude either to send a gift or to receive a gift but
presseth it upon Parents Deuteronomy 6.6 7 8. and 11.19 20. Psalm 78.4 5. Prov. 22.7 Ephesians 6.4 by Catechising and instruction by Discipline and discreet Correction they must labour to work out that sin and folly which is riveted in their Natures Proverbs 13.15.24 and 23.13 and 29.15 Hebrewes 12.9 As in the Arke there was the Rod and Manna so in every well-ordered family there must be the Manna of Instruction and the Rod of Correction They must goe together we will not beat a dog but we will put it into his sences as well as we can and shew him what it is that we beat him for The primary cause of so much prophaneness in youth lies much in Parents either they do not instruct them or they do not pray for them or they be too indulgent and do not correct them 1 Samuel 2.23 or they breed them idly and profanely or they be evil examples to them themselves some way or other they fail which makes so many children miscarry When Diogenes saw a child offend he ran and beat the Father You that are Parents deserve to be beaten for the disorders of your children because you do not teach them better 'T was a crying sin in the Israelites to sacrifice their sons and daughters to Devils Psalm 106.37 Ezekiel 16.20 yet in a Spiritual sense negligent profane Parents do worse for they sacrifice not onely the bodies but their souls to Satan and so bring forth children to that great murderer the Devil Hos. 9.13 See ten very quickning Considerations to stir up Parents to this Duty in Master Baxsters Saints rest Part. 3. cap. 14. Sect. 11. to 18. and Master Woodwards Childs Portion an excellent piece Charron of Wisedome l. 3. c. 14. Robinsons Essayes Observat. 50. Master Philip Goodwin Domestick Duties on Deuteronomy 6.6 p. 358 c. and Eccles. 12.1 Doctor Cheynels Sermon on Genesis 18.19 Master Gatakers Sermon 1. page 8. 2. It must stir up young persons to devote the flower and best of their dayes unto God who is the best of beings He is our Creator who hath made us the best of beings next the Angels when 't was free for him to have made us the basest of beings we should thâ—â—efore remember him Eccles. 12.1 i. Love fear honour obey him for words of Knowledge imply affection and practise Deut. 8.18 Psalm 9.17 and 106.21 Iohn 17.3 we should remember him betimes in the morning of our dayes as the words are rendred by some in the choicest time of our life in the dayes of our Elections in our most flourishing time when the best of things are to be chosen by us from 16. to 40. is flos aetatis the cream and flower of our dayes wherein we are most strong active and so most fit for the service of God Shew me any that can shew better Title to thy youth then God can doe and let him take it From God we have our being and well-being our creation and preservation as we receive our mercies from him so there is great reason we should serve and observe the God of those mercies and as we expect eternal life from him so its great reason we should spend our temporall life to his praise He gives the best wages and so deserves the best work Godlinesse hath the promise Proverbs 22.4 Matthew 6.33 1 Timothie 4.8 and though we cannot see the profit presently yet light and joy is sowen for the Righteous Psal. 97.11 Yea his worke is his wages and such employment is our high preferments which made Paul to blesse God who counted him faithfull and set him in the Ministery 1 Timothy 1.12 besides the obedience of our youth is the most free Obedience and so more acceptable to God Ieremiah 2.2 He remembereth the kindenesse of our youth especially when we can follow him through a Wildernesse of Temptations and tryals and a Land that is not sowen with profits and delights This made him to call for the first-born the first-fruites for young and fat Sacrifices Exodus 12.5 Leviticus 4.3 Now our bodies are most strong our wit most sharp our memories most capable and retentive 1 Iohn 2.13 14. And if we serve him in our good dayes he 'll help us in our evill ones if we spend our Youth in his service he will support us and supply us in our Old Age Isay 46.3.4 But if you dishonour God now and prefer his profest Enemy before him giving the Dregs to God and the Wine to the Devil he will give you up to spiritual judgements which are the sorest judgements he will hide his face from you and take no pleasure in you Isay 9.17 I will not joy in your young men implying that when young people walke in Gods way they are Gods joy and delight When young people are proud profane idle wanton unclean c. Then come Feavers Sword Pestilence and cut them off When Israel fell to Idolatry then a fire consumed their young men Psalm 78.63 and when they grew obstinate and incorrigible then he gave their young men to the sword Amos 4.10 that age which is most prone to sin is nearest to judgement when God shall awaken Conscience and set the sinnes of thy Youth in Order before thee the end of thy mirth will be bitternesse Eccles 11.9 Be therefore perswaded not onely to creep or goe but to fly from the lusts of Youth 2 Timothy 2.22 every Age hath its sinnes old Age is pronâ—â—o security and Covetousnesse and Youth to six sinnes especially 1. To Pride and Selfe-conceitednesse they are prone to Pride in heart Habit Haire and New-found-Opinions Hence the Apostle would not have a Minister to be a Novice lest he should be puft up with Pride 1 Tim. 3.6 2. To sensual Pleasures as Gameing Feasting Hunting Drinking Danceing Eccles. 11.9 Iudg. 14.10 Iob 1.14 and especially to Wine and Women which steale away their hearts Hoseah 4.11 It was a young man that followed the Harlot to her House Proverbs 7.7 And therefore Solomons Mother counsels young Solomon not to give his strength to Women Proverbs 31.3 4. Oh how many persons hath the Devill destroyed by Women How many drown themselves in cares and sorrows by marrying too soon As soon as ever they are out of the shell yea like Lapwings they run with the shell on their heads they must have a Wife forsooth before they know how to govern themselves much less a Family when they are fitter to be the Heeles then the Heads fitter to be commanded then to be commanders of others Question But when would you have young people to marry Answer I would have them observe Gods Method First get Grace first Spirituals and then Temporals follow Matthew 6.33 Secondly 'T is impossible to prescribe a set time when every one should marry there is so much difference in mens Constitutions Callings Conditions c. Yet if I might advise young people I should scarce advise a
suffering frame of Spirit Long-suffering yea all Long-suffering and Patience that he may be able to bear with the weak not despair of the wicked nor rashly cast off any but patiently wait till the Lord shall give them repentance to salvation As the Apostle prayed for his Colossians 1.11 that they might be strengthened with Patience yea all patienee so we had need to pray for our selves that God would strengthen us with Long-suffering yea with All long-suffering that we may patiently endure the reproaches and indignities which attend our callings and are annexed to our Orders that so we may condescend and stoop to the slowness and dulness weakness and waywardness of our people This will make us like to God who beareth long and is slow to wrath Exodus 34 6. Romans 9.22 Objection The Apostle commandeth Titus to be sharp and severe Titus 1.13 Answer Distinguish the persons and the doubt is resolved The Cretians to whom Titus preached were rugged and refractory now a hard knot must have a hard wedge But the Ephesians to whom Timothy was sent were of a better temper and disposition as appeareth Acts 20.32 and therefore to be more meekly and mildly dealt withall 2. Others draw the difference from the persons to whom the Apostle writ the one was Timothy who they say was severe and austere and is therefore exhorted to lenity and patience The other Titus who they say was gentle of nature and mild and is therefore stirred up to sharpnesse and severity And with All Doctrine The Apostle very seasonably addeth this Caution and Qualification viz. That all our reproofs and exhortations should have a good foundation and be grounded on sound Doctrine being clearly agreeable to Gods Word and Will Let a man preach never so fervently and affectionately yet unlesse by Scripture Arguments he convince me of my sin and errour he doth but beat the Aire and all that he saith doth but vanish into smoak Doctrine must be laid as the ground of all and a reason of the reproof must be given Man is a rational creature and it is not words but solid Arguments that must convince him stir him comfort him Many young men make a great noise they flutter and make a great clutter in a Pulpit they have many high-flowen words and that is all The emptiest carts maketh the greatest rattle and the emptiest barrels the loudest sound but for want of substantial Arguments they leave their Auditors unsatisfied and unwrought upon would you not then have their advice contemned convince their Auditors of the Truth of what you say and then they will yea they must submit or doe worse Now these two Qualifications are very necessary for a Minister 1. He had need of a great deal of patience to undergo the oppositions and reproaches of an ungrateful world 2. He had need to be accomplished with all manner of Learning that he may be able to stop the mouths of all gain-sayers Observations 1. Note Gods Timothies onely who are called and set apart by Imposition of hands for the work of the Ministery must Preach the Word Preaching is not every mans work in common it belongs not to the flock but to the Pastors and Leaders of the flock The Apostle layes not the Injunction upon all but onely on Timothies who are fitted and ordained to the work Every Minister is an Herald an Ambassador an Officer and must not go without his Commission nor deliver any thing but what his Lord who sends him shall give him in charge Acts 20.27 Faith comes not by hearing every speaker but by attending on such Preachers as are sent Romans 10.15 If any run before they are sent they may speak as long as they please but they shall never benefit the people Ier. 23.32 But of this see more at large in my Pulpit-Guard 2. Observation Ministers must be Preachers As they must be Ministers i. Men called to the Work So when they are called not onely they may but they must Preach There is a necessity lieth upon them yea a necessity backt with a Woe 1 Corinthians 9.16 So that they must either Preach or perish this must be done or they are undone Verbi Minister es Hoc age was Master Perkins his Motto Reading is not sufficient we must Preach and Expound the Word When God had given the Law to his People he presently appoints Priests and Levites to expound it to them Nehem. 8.7 8. Mal. 2.7 This is that great Ministerial Duty which the Apostle doth so seriously here press upon us This was the first thing which our Saviour gave in charge to his Apostles when he sent them forth into the World Matthew 10.7 Goe Preach and this was his last charge to them when he was leaving the World Goe Preach and Baptize Matthew 28 19. This he commanded Peter once and again that as he loved him he would feed his sheep Iohn 21. So that if we either love Christ or the soules of our Brethren or our own soules we must feed the flockes and be prompt and ready to Preach on all Occasions 1 Timothy 3.2 and 2.2 24. He must not conceal his gifts to himself but on all occasions he must be ready to communicate them to others 'T is true a Ministers Conversation must be unspotted and blamelesse but let him live never so well yet unlesse he Preach and faithfully discharge the Dueties of his calling he shall never convert souls As for dumbe Dogs and blinde watch-men they are worthless useless things not fit to be swineherds Let such lazy droans read Ierem. 23. and Ezekiel 34. and if they have not lost all sense and savour it will awaken them 3. Observation Ministers must not preach the fancies and inventions of men nor the Canons and Decrees of Prelates but they must Preach the pure Word of God They are Heralds and must keepe to the instructions of him that sent them without adding or dectracting If any man speake in the Church he must speak the Oracles of God 1 Peter 4.11 and what Christ commands Matth. 28.20 'T is the whole Word of God which we must preach both Law and Gospell the One will keepe us from Presumption and the Other from Despaire the One will Humble us and the Other will Raise us The Law makes way for the Gospel it breaketh the stubborne heart of man and maketh him prize a Saviour and cry out with Paul Acts 9.6 Lord what wilt thou that I shall doe q. d. I doe now Resigne and Devote my self wholly to thee I am ready to doe and suffer what ever thou shalt command me Thus the Preaching of the Law prepareth the heart for Christ and must first be preached the Spirits Method is first by the Law to convince us of the exceeding sinfulnesse of sin and then by the Gospel to convince us of Christs Righteousnesse Iohn 16.9 10. But our great Worke is to Preach the Gospell and the Law
redde sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reddat Optat non affectu vindictae sed zelo justitiae impium Alexandrum puniâ—i à Deo à Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat observare devitare cavere Acts 21.25 2 Pet. 3.17 1 Iohn 5. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehementer obstitit Beza Calvin Comment on Acts 19.33 Corruptio optimi est pessima V. Mr. Ant. Burgess on Iâ—h 17.12 Ser. 70 71 72. But of this more fully in my Thesis de perseverantia Sanctorum Aeneae magni dextrâ cadis Virg. V. Bohemus Medit. 27. p. 71. Talium hominum improbitas semper fidem in mundo invenit ut interdum plus difficultatis negotii exhibeat maligna impudens inscitia quà m summum acumen cum doctrina conjunctum Calvin Ostendit dixit non fecit quòd impii adversus pios animum magis ostendere quà m explere possint Aquinas in locum Plures efficimur quoties metimur Tertul. V. M. Marshalls Ser. on Isay 8.9 preacht 1668. Prima semper irarum â—ela sunt maledicta quae non possâ—mus imbecilles optamâ—s irati Votis malis pro armis utimur Salvian This may stand well with Charity because it is no more then what we may desire for our selves viz. That God would rather correct us then suffer us to go on in sin Simpliciter liâ—et imprecari alteri malum non sub ratione malt sed justi Aquinas 22. Q â—5 Si apud Deum deposueris injuriâ—s ipse est ultor si damnum restitutor si dolorem medicus est si mortem resusâ—itatur Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In prima meae defensione It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 responsio but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an answer with a defence whereby he defends his innocency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simul ad sum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non iis imputetur scilicet in culpam .i. ignoseâ—tur remittatur Meiosis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non simplicem responsionem denoâ—at sed desensionem consistit ea vel in verbis vel in scriptis quibus respondetur adversariorum calumniis Laurent in Pet. See more Paraeus in Rom. 16. Dub. 2. Baldwin in 2 Tim. 4.16 Brothman CC. de Pontif. Rom. T. 2. Sect. 3. p. 814. c. V. Bohomus Meditat. 14. Tempora si fuerint nubila solus eris Ovid. See more before on V. 10. Obs. 1. V. Bohemus Medit. p. 40. Habent omnia quia habent habentem omnia Aug. Turpissimè fecit Ecclesia Romana quae Apostolum suum sic deseruit Mirum itaque non est si hoc Paulo doluâ—t plâ—rimum sique oravit ne illis imputetur Pet. Martyr Occidisti si non pavisti August See the danger of sins of Omission Gataker â—erm on Amos 6.6 pag. 51. 2 Part. folio and Scudder Daily Walking c. 16. Sect. 3. p. 551. See the Burden of sin â—udworth on Gal. 6.5 pag. 375. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adfuit imâ— astitit ut Act. 27.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 astitit mihi hac nocte Angelâ—s Dei Gerhard * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corroboro confirmo conforto Tò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praeconium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Evangelii praedicationem Beza De V. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 V. V. 5. Erat non vulgaris Ministerii ejus confirmatio quòd cum totus mundus furiosè in eum insaniret humana omnia praesidia ipsum deficerent invictus tamen steterat Calvin in locum Qui dedit regnum Mario ipse Caesari qui Augusto ipse Neroni qui Constantino ipse Apostatae Juliano Aug. De Civitate Dei Lib. 5 Cap. 21. Deserit ne deseratur Solus non est cut Christus Cum duplicantur lateres venit Moses Si vides ubi Fides Raah is not simply to see or looke as Nabal but it signifieth to see plainly and wonderfully even to ravishment and admiration * Multos impedit à firmitate praesumptio firmitatis nemo erit à Deo firmus nisi qui à seipso se sentit infirâ—um August See the Excellency of Spirituall strength Doctor Preston on Ephesians 3.16 and Doctor Hill Bonum quo communius eo melius Mr. Anthony Burgess on Iohn 7.17 Lect. 93. * Astuta ingenuum vulpes imitata Leonem Horat. Sermon 2. See eight excellent resemblances between a Lion and a Tyrant in Master Caryll on Iob 4.9 p 62.3 c. and Franzius De Animalib l. 1. c. 6. T is an excellent little Tract of the Nature of most Creatures Consule Tacitum l. 15. Vbi plura Neronis flagitia reperias Et Pezelii Mellif Hist. p. 2. De Nerone p. 335. c. V. Irenaeum adversus Haeres l. 5. c. 28. See Master Strong 31. Ser. p 657. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nequaquam te deseram 'T is as if God had repeated the same promise five times over I will not leave thee and again and again I tell thee over and over for thy comfort that I will not forsake thee Bohemus Medit 16. p. 46. Vbi plura See Doctor Boltons Ser. on Lament 3.26 Preacht 1646. Barlows Sermon on Psal. 40.17 at the end of his Comment on Timothy p. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servo à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. in secula seculorum Amen deducitur ab Hebraico vocabulo Aman quod in Hiphil significat credere in Niphal significat firmam fidelem esse Est itáque confirmantis certificantis particula Davenant in Colos. 4.18 V. D. Tayler on Psal. 32. p. 255 Mr Strong 31 Ser. p. 375 376 and Mr â—urroughs his Gospel Reconciliation pag. 378. c. See this point more fulâ—y cleared by M. Ant. Burgess on Iohn 17.11 Lect. 55. Mr. Caryll on Iob 29.2 pag. 430. c. Aquila non capit muscas Our glory to come is so glorious that the worst we can suffer here â—s but as a flea-biting in comparison of it Quid sentit crus in nervo quando animus in coelo Tertul. Against the Millenaâ— See my Homesius enervatus It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non terrestre sed supercoeleste regnum Non est via ad regnum sine primitiis regni nec sperare potest coeleste regnum cui neque super propriam regnare concupiscentiam adhuc datur Bernard See more Burroughs Moses Choice c. 44. to 53. Baxter Saints Rest. Nortons Orthodox Evangelist See more in Dr. Gouge on the Lords Prayer â—ect 215. pag. 295. c. See this word Amen Largely opened by Doctor Gouge on the Lords Prayer S S. 245. Page 330. and Acutely by Master Ienkins on Iude 25. Credebant hoe grande nefas morte piandum Si juvents vetulo non assurrexerat Juven Sat. 13. Officium salutandi est amicitia Symbolum Musculus Mos salutandi non solùm vetussimus est sed utilissimus ad conciliandam confirmandam charitatem Lavater Fuit personale aut speciale praeceptum non generale Later Christ blamed the Pharisees Affectation not their Affection he tax't their Ambition not their Gratulation Matthew 23.7 Adamson 2 Peter 1.2 See more fully Mr. Iacksons Annot. on Hâ—st 3.2 Simus ab illis tam seperati quam illi sunt ab Ecclesia profugi Cyprian V. Euseb. l. 4. c. 14. A particulari ad Vniversale non valet argumentum See more Aâ—tersol on Philemon 23 p. 472. and Clapham against the Quakers Sect. 12. p. 66. Id factum propter egregium studium Evangelii promovendi quod fuit in Prisca Chrysostom Onesiphorus .i. utilitatem afferens Vir malut commâ—ne malum fundi nostri calamitas Bonum est sui diffufivum Orationem â—ugem jugis postulat necessitat Drexel See the Excellency of Family duties Master Philip Godwin Domestick dueties Page 57 c. Cobber on Prayer lib. 1. Cap. 4. Page 88. Fenners Catech. page 76. See Mr. Philip Goodwin Domest Duties p. 272 c. Many prune their Plants break their Horses train their Hawkes yea teach their dogs yet never instruct their children * We should bring the Word publickely taught home to our children by repeating it to them and requiring it of them Philip Goodwins Family Relig. p. 401. En Pauli modestia qui se multo inferiores pro adjutoribus suis symmistis agnoscit Gualter in Rom. 16.3 * See Master Robert Bolton and Master Francis Taylor on that Text. Pauci non quod Evangelium ullius sortis homines à se abjiciat sed quod arctam viam facilius ingrediamur minus sarcinati Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matrona dives honorata Vide Eusebius lib. 3. cap. 2. Platina de Vitis Pontif. Pap. 2. p. 18. Niceph Lib. 3. cap. 2. Baron Annal. T. 1. p. 636. Exeat aula qui vulâ— esse pius See more in Toâ—shâ—ls Womens Glory See more in Mr Marshalls Serm. on Psal. 8.2 preacht 1646. Babington on Exod. 8.4 Mr. Fan. Taylor on 1 Cor. 1.26 See more in Mr. Fran. Taylor on 1 Cor. 1.26 pag. 22. and Espencaus in 2 Tim 4. Digres 26. Fratep quasi ferè alter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vobiscum See this Verse more fully explained in Mr. Dyke on Philemon 25. Vnico hoc vocabulo Continetur ingens ille aceâ—vas beneficiorum quae fidelibus permittuntur in Evangelio Davenant Socrates desired to see the Kings countenance rather then his coin Aquinas could say Non Tua sed Te Domine See more Perkins CC. l. 1. c. 5. Hicks Fast Serm. on Isay 28.5 6. p. 10. preacht 1644. June 26. Church his Treasury p. 173 c. and his Miscellanies p. 137. c. See the falshood of these Post-scripts in Cudworth on Gal. 6. in the end p. 429. Glassii Philolog l. 1. Tract 4. Sect. 4. mihi p. 245.
exceeding Haughty Vaine Light Loose Hypocriticall and Rebellious to Parents it may be whilest they be rich and can give them something they will shew some externall Reverence and Obedience out of Self-respects that they may get something from them but let those Parents become Poor Old Sick or a little burdensome to them then oh what Bitter Saucy Reproachfull words what harsh Vexatious and Uncivill carriage do they expresse towards them as if they were some base Peasants rather then their naturall Parents The Storks of Heaven shall rise in Judgement against the rebellious children of this age for such is their naturall affection to their dams that they feed them when they are old and 't is but reason that as our Parents have nursed and nourished us so we should do the like for them if need require this is called a requiting of their love and is very pleasing in the sight of God 1 Tim. 5.4 We must not only love them and reverence them externally and internally but we must shew our love by succouring and supporting them in all their necessities and so far as we are able we must answer their tender cost and care to us by doing good to them again So did Ioseph Gen. 47.12 and Christ commends the care of his Mother to Iohn 19.26 27. so Ruth 2.18 1 Sam. 22 3 4. consider the heavie curses which God denounceth against such as contemn their Parents God will suddenly cut them off they shall not live out half their dayes Deut. 27.16 Prov. 20.20 As God prolongs the life of the Obedient Ephes 6 3. So he hath threatned shamefull death to the disobedient Prov. 30.17 the Ravens shall pick out their eyes i. e. they shall be put to an untimely death and hanging on a tree they shall be meat for Ravens and the fowles of the aire So Deut. 21.18 19 21 22. Lev. 20.9 Mark 7.10 2. As thou hast been ungratefull to thy Parents so thy children shall be ungratefull to thee As men mete to others especially their Parents so God raiseth up some usually to mete to them again A scoffing Ham is punisht with a profane Canaan and both of them are punisht in the cursed Canaanites that descended from them and proved Imitatours of their Fathers wickednesse Gen. 9.25 This was one of those sins which caused the day of Ierusalems sorrow to draw near Ezek. 22.7 I wish it be not a fore-run-runner of some judgement to this Nation 2. Magistrates are the politicall fathers of our country Gen. 45.8 Iudg. 5.7 1 Sam. 24.11 Lam. 3.3 God commands us to honour them yet how do those filthy Dreamers as S. Iude 8. stiles them despise dominions and speakevill of dignities as if God had given them a command to dishonour and abuse them We have those that shew not so much as externall Revererence to them How unlike are these to the Saints of old Mephibosheth falls on his face before David 2 Sam. 9.6 and Nathan bowes himselfe before him 1 Kings 1.23 Object Many of our Magistrates are carnall wicked men Answ. Admit they are so yet they are Magistrates still and are deputed by God to that office having power and authorite from him and in this respect though they be never so vile and wicked yet we are to give them all due Reverence and respect both internall and externall Saul was a wicked man a persecuter of holy David and Ionathan yet David respects him as the Lords anointed still 1 Sam. 24.6 The sonnes of Heth were Heathens yet Abraham bowed himselfe unto them Gen. 23.7 Esau is expressely called a profane man Heb. 12.16 yet Iacob calls him my Lord Esau and bowed seven times before him Gen. 33.3 Festus was none of the best yet Paul gives him his Titles of honour Acts 26.25 Most noble Festus and if we must pray for Nero's and Tyrants and all in authority which is the great work 1 Tim. 2.2 then surely we may bow in a civil way unto them uncover our heads and give them respective language How then can those Monsters rather then men boast of their sanctity when they have not common civâ—â—ity or say they love God when they slight his Vice-gerents and Substitutes 3. Ministers of Christ are spirituall fathers they are Instruments of our Conversion and Regeneration 1 Cor. 4.14 15. Elisha calls Elijah his Father 2 Kings 2.12 and 6.21 and 13 14. Iudg. 18.19 1 Tim. 1.2 Titus 1.3 now when was there ever more contempt cast upon the Ministers of Christ solely because they are his messengers and that by a company of proud censorious Sectaries and Seducers unsetlted turbulent arrogant spirits raging waves of the Sea foaming out their own shame Iude 13. Calling us Witches Devills Serpents Antichrists c. They forget that Ministers are by Office Elders and the Apostle would have such to be used with more reverence and respect then ordinary men 1 Tim. 5.1 But such railing is the Livery we must expect from this ungratefull world Thus did they revile the Prophets Apostles yea and Christ himself he was called a mad-man a wine bibber a devill And if they have called the Master of the House Beelzebub what may the servant expect Matth. 10.25 Thus they called Cyprian Coprian Athanasius Sathanasius Calvin Cain and Forell Devill no sooner is a man a faithfull Minister of Christ but he is half a Martyr But let such Raylers know that they carry about them the black marks of unregenerate men and such as never tasted the Power and comfort of our Ministery yea and except God give them Repentance of Reprobation 4. Masters of Families are called Fathers Thus Naamans servant calls him My Father 2 Kings 5.23 How do these also complain of the abuses of their servants The heeles are now where the head should be Every Iack looks now upon himself as a Fellow-creature with his Master and some think themselves Superiour especially if the Master be a carnall man and themselves have a little smattering in Religion then they think they may leave their callings and run from the shop into the Pulpit contrary to that 1 Cor. 7.20 let every man abide in his owne calling 'T is true as a Master is a wicked man and commands wicked things as to profane the Sabbath lye cozen c. he may not be obeyed 't is no dishonour to earthly Masters to see their Heavenly Master preferred before them Thus we may not be the servants of men 1 Cor. 7.23 To obey their wicked commands he speaks in respect of conscience and in regard of the inward man He forbids not bodily service to men for a wicked Master though he be never so vile yet commanding such things as a Master may command by vertue of his place is to be obeyed as appeares 1 Tim. 6.1 2. he speaks of servants that had Infidels to their Masters he would have them so to carry themselves towards such Masters as accounting them worthy of all honour