Iesus To these precepts and example before remembred wee might adde diuers other out of the Booke of God to teach vs that to whom soeuer GOD hath vochsafed this grace and giuen this honour to make him a Father of Children a Mayster ouer Seruaunts a Gouernour ouer an Houshould hee requireth with all this dutie and therefore layeth it as a burthen vpon his Shoulders to teach to exhort to admonish to reprooue and to instruct all those that are vnder his charge and iurisdiction Reason 1. The Reasons inforcing this Doctrine are many in number strong in value and manifest in the view of all that will rightly consider of them For first all Christians are generally charged k Leuit. 19. Hebr. 3 13. 1 Thes 5 11. to exhort and admonish one another as we see 1. Thess 5. 11. Heb. 3. 13. 14. Leuit. 19. 17. So then vnlesse the rulers of Families will exempt themselues out of the number of Christians they cannot shake off this yoake but they are bound to edifie and exhort daily their Families least their harts be hardned through the deceitfulnesse of sin If then we be bound generally to admonish one another euen those to whom we are lesse bound much more are we to do it to such as we are tyed vnto by a double band and a neerer coniunction Reason 2. Secondly euery Mans house is his priuate charge which he must ouer-see it is as his Flocke which he must attend it is as his Cittie ouer which he must watch and thereby fit them for the hearing of the publique Ministery of the word and therefore must answere for their negligence This wee see in the example of Eli. 1. Sam. 2. 29. He is charged with the sinnes l 1 Sam. 2 29 of his Children which they had committed and to haue honoured them aboue the Lord. This is a greeuous fault and an horrible offence to set yp our Sonnes in stead of God and to make more account of them then we do of the most high Hence it is that Salomon saith m Pro. 27 23. Be diligent to know the State of thy Flock and take heed to the Heards Such as are Shepheards ouer the Sheepe of the Pasture which are vnreasonable ought to care prouide for them much more ought such to be diligent and watchfull as haue the people of God committed vnto them and haue a charge to looke to his sheep which are indued with reason whose Soules are immortall who beare the Image of God vpon them and for whom Christ Iesus shed his most pure and precious blood Euery man hath some charge or other greater or lesser in the Church in the Common-wealth or in the family and euery one must be diligent to know the estate of this charge labouring earnestlie to discharge it And if we will make conscience of our dutie wee shall finde the least flocke enough for our feeding the least fielde sufficient for our tilling the least house great enough for our teaching and ordering Reason 3. Thirdly we may be drawne to the discharging of this duty if we consider the profite and benefites that arise from hence First it will bee a meanes to make them more carefully to learne to know the will of God when they consider it shall be required of them and an account taken how they heare Secondly it will cause them to retaine in mind and memory the better the Lessons which they haue learned when they haue whetted them vpon their Families Thirdly God will encrease his guiftes and graces that are in them already he will blesse them with a new supplie for to him that hath shall be giuen and he shall haue aboundance Fourthly it will breede and begin great obedience and dutifulnesse in all the degrees of their Families first to God then to themselues and afterward to others to the preuenting of a thousand houshold greefes and troubles that arise for want thereof This obedience is a thing which all Fathers and Maisters greatly desire Euery one desireth to haue dutifull Children and faithfull Seruants this is the way and course to be taken that we may attaine vnto it So when such as haue beene instructed and nurtered by vs shall goe abroade into other families of their owne and grow to haue houses themselues as they haue beene instructed so will they instruct their Seruants and deale toward them as they haue beene dealt withall themselues Lastly the publike ministery is made more fruitfull vnto them in that the seede sowne in their harts is watered and thereby made to spring vp And this is found true by daily experience in our assemblies that let the Minister teach neuer so diligently in his charge vnlesse there bee a seconding and furthering of his labours in seuerall families at home all the doctrine deliuered and heard is troden vnder foot choked and forgotten Reason 4. Fourthly innumerable are the euils and manifolde are the mischiefes that come of the neglecting of this duty First it is the Mother of all the ignorance and grosse blindnesse that ouerfloweth and ouerthroweth the Church For from what cause commeth ignorance but from the want of teaching as darknesse proceedeth from the want of light Secondly it causeth the Lessons and instructions taught on the day of the publique assembly to bee forgotten of Maister and Man of Mother and Daughter of Father and Childe before the next day Often teaching and much repeating make a diligent Maister and a profitable Scholler Thirdly from hence come all domesticall braules contentions stubbornnesse and disobedience that the House is diuided against it selfe which would be remedied and preuented by this meanes Lastly the neglect of this duty bringeth Gods iudgements vpon the whole Familie So then whether we consider the common duty of exhorting that lieth vpon all or that the priuate house is a priuate Church or that the benefits are many where this duty is practised the euils many that grow where it is neglected in all these respectes we see that it is a speciall duty required of all gouernors to labour to plant and to sow the Seedes of true Religion in the heart as it were in the ground of those that are committed vnto them Obiect 1. Before we come to the vses of this Doctrine certaine Obiections are to be remooued whereby many stumble and fall downe The Sluggard pretendeth there is a Lyon in the way and feareth danger when there is none So soone as Adam had sinned by and by hee sought Figge leaues to couer his shame Many are the deuises of men dawbing with vntempered Morter to excuse their neglect or contempt of this duty Some say they are ashamed to pray to read to teach in their families and housholds and to call them together for such endes They are ashamed of it because it is good because it is commaunded but they are not ashamed of committing open sinnes in open places They shrinke backe when any good duty is to be performed
soeuer our places how simple soeuer our persons how base soeuer our conditions are we haue as good a title and as great an interest in the death and passion of Christ as they that shine in the world that are clad in Purple and fare deliciously euery day And as these haue redemption by him so God affordeth to them the meanes of saluation as wel as the mightiest Monarkes vpon the earth The poore man hath the word of God offered to him reade vnto him and preached vnto him as well as the rich he hath the Sacraments of God prouided for him as well as for them that are of high place he may pray vnto God as freely as comfortably as chearefully as the great men of the earth and he hath a gracious promise to be heard and respected as well as they Though thou farest hardly and meanly at home k Prou. 9 2. Math. 22 1. yet God hath prepared thee a feast and biddeth thee to his Table richly furnished and plentifully stored with all prouision Though thou do not iet vp and down in Silks and Veluets and hast no gorgeous attire to put on yet God hath l Rom. 13 14 prouided thee a better garment he giueth thee his owne sonne to put on and clotheth thee with his righteousnesse which shall couer all thy shame that thy nakednesse shall neuer appeare in his sight So then seeing God accepteth no mans person seeing Christ vouchsafeth to call vs Bretheren and lastly seeing the faithfull haue redemption by his bloode it followeth necessarilie that our Christian Religion and Faith in Christ doe make all persons after a sort equall as Bretheren and Sisters of one and the same Father and Family and Ioynt-heyres of one and the same Kingdome that is immortall and neuer fadeth Vse 1 The Vses of this Doctrine are many putting vs in minde of sundrie good duties First seeing that in Christ who is the elder brother of the house we are al made Brethren and Sisters together hauing one Father which is God one Mother which is the Church one inheritance which is heauen it is our duty being neerely ioyned by so strong bands and in so fast and firme a society to loue one another to seeke the good one of another and to cut off all occasions of discord and diuision that may arise among vs. For shal such as are members of one body be diuided one against another Or shal such as are the deare Children of the same Father nourish hatred and hart-burning among themselues Or shall such as are parts of the same family foster mallice in their hearts and follow contentions and emulations to the ruine one of another My Brethren we see these things are but these things ought not so to be How shall God be our common Father if wee liue not together as louing Brethren Or how shall he call vs his children if we behaue our selues as strangers or enemies one to another This Brotherly loue is the roote of all good duties to be performed where it is wanting there is nothing but strife and sedition and all manner of euill workes This is the old commandement m Leuit. 19 18 That we loue our Neighbors as our selues This is the new commandement giuen vnto vs n Iohn 13 34 That we loue one another Seeing therefore there is one body and one spirit one Faith and one Father one Church and one Baptisme let vs support one another by loue and endeuour to keep the vnity of the spirit in the bond of peace This is it which the Apostle prooueth when he hath shewed o Colos 3 11 12 13. That there is neither Grecian nor Iew neither circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things he addeth As the elect of God holy and beloued put on the bowelles of mercies kindnesse humblenesse of mind meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue euen so do ye and aboue all these thinges put on loue which is the bond of perfectnesse When a Controuersie contention arose in the houses of Abraham and Lot among their seruantes though there were a great difference and disparity between them yet Abraham saide p Gen. 13 8. Exodus 2 13. Acts 7 26. Let there bee no strife I pray thee between thee me neither between thy Heardmen my Herdmen for we are Brethren This is that whereof the Prophet putteth vs in mind and offereth to our consideration q Psal 133 1 3 Behold how good and comely a thing it is Brethren to dwell euen together there the Lorde hath appointed the blessing of life for euer To this purpose the Apostle saith r Ro. 12 10 11 Be affectioned to loue one another with Brotherly loue in giuing honour go one before anothee not sloathfull to doe seruice feruent in spirit seruing the Lord. It cannot bee denied but many occasions of iarres and ianglings arise among men and the more they are giuen to the world the more they are wrapped and intangled in them the lesse desire and delight they haue to be loosed from them Hee that is giuen to contention shall alwayes feede himselfe vpon it and neuer want matter to keepe him in it But would we know what is the cause of so much hatred malice that remaineth among vs Heereupon it ariseth euen from hence that we forget that we are Brethren and do all looke for one and the same inheritance Vse 2 Secondly seeing the Gospell of Christ teacheth vs to account our selues as brethren albeit it take not away the degrees of persons the differences of Callings it serueth as a good instruction to all Superiors to vse all mildnesse and moderation patience and meekenesse towards those that are their Inferiours and placed vnder them and to teach them not to contemne and abhorre them not to despise and disdaine them For howsoeuer there be one way a great inequality betweene them in matters of this world and in the things of this life inasmuch as God set superiors aboue vs in an higher place and requireth subiection reuerence and obedience of those that are beneath yet in another respect they are matches and equals hauing a like portion in Christ and a like interrest in the meanes of saluation Wee see in many things of this life the Lord maketh no difference betweene high low betweene Prince and people True it is their foode is daintier but are their bodies stronger Their attyre is costlier and their apparrell finer but are they kept the warmer They may haue greater helpe of the Physitians but can they deliuer them from death They may haue a more costly Coffin a a more sumptuous Tombe and a greater train following them to the graue but can these things helpe the soule No no the Prophet is plaine and experience shoulde make vs able to see it and wise to
to the Hebrews exhorteth theÌ„ e Heb. 13 17. To obey them that haue the ouer-sight of them and to submit themselues because they watch for their soules as they that must giue accounts that they may doe it with ioy and not with griefe for that is vnprofitable for them Secondly it teacheth them to account them worthy of their hire and wages to esteeme them worthy of double honor It is a grieuous and a f Iam 5 4. crying sin to keep back the labourers wages to diminish it to grudge at it and to take it to theÌ„selues and it calleth for vengeance entreth into the eares of the Lord of hosts The Ministers are the Lords labourers and workmen hired to labour in this Vineyard to sow to plant to water to prune to dig he hath appointed to them their portion for their maintenance if this therefore be detained from them by In-iustice it cryeth vnto God and bringeth oftentimes his curse vpon vs both in spirituall and temporall thinges In spirituall thinges because he dealeth with vs in heauenly thinges as wee deale with his Ministers in earthly thinges If we detaine from them their maintenance hee will detaine from vs his blessing If we be sparing in giuing them their hire he also will be sparing in bestowing vpon them his graces As we sow so we shall reape In temporall things because God promiseth a blessing to such as pay the Lord his due and threatneth to cursse them that spoile him in his Tithes and offerings This we see in the Prophet Malachi c Mal. 3 8 9 10. where God complaineth of their spoiling and defrauding of him he saith Yee are curssed with a cursse for ye haue spoiled me euen this whole Nation bring ye all the tithes into the Store-house that there may be meate in mine House and prooue mee now heere with saith the Lord of Hoastes if I will not open the Windowes of Heauen vnto you and poure you out a blessing without measure If then wee desire the blessings of God to come vppon vs in spirituall graces or in earthly thinges wee ought not to with-hold the Labourers wages that plough vp our fallow groundes and Till our barren hearts It is a worthy exhortation which the Apostle giueth to the Church of the Thessalonians touching their Ministers d 1 Thes 5 12 We beseech you Brethren that ye acknowledge them which labour among you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake For seeing the true Pastours of Christ bestowe their labour among vs and consume themselues as the Candle to giue light to others wee ought to shew the bowels of loue and compassion toward them wee ought not to bee wanting vnto them in the fruites of our loue And to the Church that is in thine House c. Hitherto wee haue handled the third person written to namely Archippus together with the description of him to be a Souldier of Christ and a Fellowe-Souldier with the Apostle Now wee are to proceede to the fourth and last which yet remaineth which is a ioyning of many persons together for hee addeth to the former The Church which is in thine House He adorneth the Household and Family of Philemon with the Honourable and renowned Title of a Church This serueth to commend as well Philemon the Maister who had instructed his Family in the Doctrine of godlinesse as also the Houshold it selfe which had beene taught and trained vp by him We see heere a priuate House is called a Church For seeing where two or three are gathered together in the name of Christ e Math. 18 20 he is there in the midst of them euery assembly or meeting of the Saints is called not vnfitly by that Name Philemon to his perpetuall commendation had by his care and industry made of his house a little Church instructing guiding gouerning framing and ordering them in the knowledge and feare of God Doct. 8. It is the duty of all householders to teach their Families We learne from hence that all Housholders ought to prepare instruct and order their Families in the knowledge of God and obedience of godlinesse that the house of the Maister may be the Church of God And that it is the duty of all such as haue the gouernment and ouersight of others to see theÌ„ taught and instructed in the waies of God it appeareth by many precepts and examples set forth vnto vs in the Scriptures This is it which Moses gaue in charge to the Israelites f Deut. 6 8 11 19. and 4 10 11. Ye shall lay vp these my words in your harts and in your soule and binde them for a signe vpon your hand that they may be as a frontlet betweene your eies And ye shall teach them your Children speaking of them when thou fittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Prophet speaking of the great workes of God wrought for the safety of his people the ouerthrow of their enemies declareth g Psal 78 4 5 6. How he establed a testimony in Iacob and ordained a Law in Israell which he commaunded our Fathers that they should teach their Children that the posterity might know it and the Children which should be borne should stand vp and declare it to their Children that they might set their hope on God and not forget the workes of God but keepe his Commaundements This it is which Salomon speaketh Prouer. 22. 6. d Pro. 22 6. Teach a child in the Trade of his way and when he is old he shall not depart from it Heereunto also agreeth the saying of the Apostle e Ephe. 6 4. Ye Fathers prouoke not your Children to wrath but bring them vp in instruction and information of the Lorde Now as we haue seene sundry precepts pressing vs to the performance of this dutie so wee haue many examples of the godly that haue put it in practise and gone before vs in their obedience Abraham the Father of the faithfull is commended of God for his care and conscience this way Gene. 18. 19. where he saith f Gen. 18 19. I know him that he will commaund his Sonnes and his houshold after him that they keepe the way of the Lorde to doe righteousnesse and iudgement Iob is reported to haue sanctified his Children when the daies of their banqueting were gone about g Iob 1. 5. Hee rose vp early in the Morning and offered burnt offerings according to the number of them all Cornelius a Captaine of the Italian band feared h Act. 10 2. â—od with all his Houshold The Parents of Timothy his Grand-mother and Mother brought him vp in the knowledge of the Scriptures of a Child i 2 Tim. 1 5. and 3 15. Which are able to make vs wife vnto saluation through the Faith which is in Christ
opinions of Heretickes of Arrians of Papists of Atheists of Anabaptists of Libertines and such like that wee renounce all those opinions that derogate any thing from the true worship and honour of God as denying of Christes Godhead his Manhood his Mediation that we abhorre all kind of Idolatry and superstitious seruing of our God Answere But is this the whole conuersion of a man Or is this the perfect worke of Repentance that ought to bee wrought in vs We must goe farther then thus and yet my Bretheren I would we all went so farre Many stand in the midway and haue not proceeded to learne and practise those duties We must hate all ignorance of God and of his word which is the Mother and Mistris of all sinne and error we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time we must seeke after it as a Treasure wee must receiue it otherwise wee deceiue our selues We must hunger and thirst after the sincere milke of Gods word and account their feete beuatifull that bring it vnto vs we must say Come let vs go vp to the house of God that he may teach vs his wayes and that we may walke in his pathes But do we thus Nay when it is offered doe we not spurne and kicke against it as the Horse and Mule that is without vnderstanding Doe we not mocke and deride the Prophets of God and preachers of the word labouring to instruct vs in the right way and are wee not for the most part made worse and our hearts hardned that wee can receiue no instruction If we loued the light we would delight in it wee would be reformed by it we would be transformed into the obedience of it but our prophane works do testify against vs that we hate both the light and those that are the Authors and the bringers of it I might alledge many other workes of darkenesse that swarme in our liues and make vs swarue from the rule of righteousnesse left vnto vs in the word If we liue in beastly drunkennesse in vnclean lusts in hatred in malice and such like fruits of the flesh we are not yet partakers of a new birth we are not become new creatures we haue not yet put on the new man we cannot do good to any of our brethren When Abraham was to trauell among the Heathen that knew not God among the Idolaters that worshipped not God among the prophane Infidels that were neuer conuerted to God i Gen. 20 11. he saide The feare of God is not in this place and they will slay me for my wiues sake He could looke for no duties of loue no practise of righteousnesse no fruites of humanity toward him to proceede from them that were vnmortifyed vnsanctifyed and vnregenerated It is the great mercy of God to mankind to giue to them his word which restraineth their actions subdueth their affections and ordereth men which otherwise would be outragious Monsters as Wolues Tygers Lyons Beares Buls Bandogs nay Deuils incarnate one to another who beeing left to themselues they would be as Cormorants or Canibals ready to deuoure and eate vp one another being not onely without piety but without ciuility without curtesie without humanity If therefore his word do not alter vs nothing wil nothing can Thus then we see that seeing it is the conuersion of a man that maketh him any way profitable or seruiceable to others we must all labor to be born againe otherwise it had bin better wee had neuer bin borne and wee must seeke true Repentance and the conuersion of the heart otherwise wee shall be vnprofitable members in the Church of God Vse 3 Lastly seeing it is the turning of vs to God that turneth vs to the good of men it serueth as a notable direction vnto vs to teach vs that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vnto him let him labour to plant godlinesse in their hearts and to sowe the seeds of eternall life in their minds It will bee able to minister no comfort vnto thee to see godlinesse flourish in others and to heare of their conuersion to God endeuour to bring it home to thine owne house and to settle it in the doores of thine owne family A better duty thou canst not perform vnto their soules and so vnto them then by this which will bring the blessing of God with it and remoue the curse of God from thee and thy family Who is it if he were asked the question that would be trobled with an vnfaithfull Wife with stubborne Children with vntrusty Seruants or who is it that would not account them the greatest plague and punishment that can befall a man in this life to haue such a dissolute and disordered house If then any desire to be with comfort and contentment matched with a prouident and profitable wife blessed with gracious and obedient children furnished with diligent and dutifull seruants let them seeke out such as truely serue the Lord make choise of such as shew liuely fruites of their vnfaigned conuersion be carefull to traine them in the knowledge of God and to procure their saluation This was Abrahams care and Conscience to instruct such as did belong vnto him and this was the cause that hee had a blessed wife partaker of the same inheritance with him that followed him vp and downe in euerie place as God called him he had a faithfull Isaac ready in all duty to obey him he had carefull and trusty seruants that contented not themselues with eye-seruice but performed their duties in the singlenesse of their hearts as seruing the Lord and not man Would we then haue our Wiues that lye in our bosomes and are giuen as the deerest and neerest companions of our life to be found faithfull vnto vs of pure and chast conuersation louing their children gouerning their house and giuing no occasion to the aduersary to speake euill Let vs make them faithfull to God and endeuour to work true Religion in them k 1 Pet. 3. as they which are heyres together of the grace of life Such a blessed couple were Abraham and Sarah Isaac and Rebecca Zachary and Elizabeth Aquila and Priscilla with sundry others This made the Prophet say l Psa 128 1 2. Blessed is euery one that feareth the Lord and walketh in his waies c thy wife shall be as the fruitfull Vine on the sides of thine house thy children like the Oliue plants round about thy Table Moreouer if we desire to haue our Children the fruite of our own body and the fry of the Church to be good and dutifull vnto vs as euery one wold haue them do their duty to him and will cry out against them when they behaue themselues rudely and vnreuerently let vs be carefull of their conuersion let vs giue them the sweete taste of Religion and let vs teach them this trade of the feare of God We
both what may bee learned by it and how it may bee applyed vnto vs. First of all it teatheth that though education bee a notable meanes of reformation and working good in the hearts of those that heare instruction and albeit Parents and Maysters bee thereby discharged as they that haue done their dutie yet bare teaching is not sufficient to conuert the soule and to settle the Conscience in good thinges Noah was as carefull for the instruction of Cham and Canaan as of the rest that were of his house belonged to his charge yet they followed not his Doctrine but scoffed at him that was both Pastor and Parent Dauid a man after Gods owne heart walked in the middest of his house in the vprightnesse of his Conscience yet he had an incestuous Ammon a Rebellious Absolom a licentious Adoniah all of them vngodly and vngracious Children So then although education be a good meanes yet it is not a sufficient meanes to worke reformation He that laboureth in planting and watering is nothing except God giue the blessing of encrease We see this euidently in the publicke assembly as well as in the priuate family in the house of God as well as in the house of man There is a difference of hearers according to their diuers dispositions f Math. 13 13 14. some are deafe hearers that haue not their eares boared through to the heart they haue onely outward eares and regarde no more but outward hearing and are no way mooued with that which is spoken dead-hearted dull-eared dim-sighted heauy-headed Others beside their bodily eares haue the eares of their hearts opened by the word and worke of the Spirit made plyable and tractable to receiue imbrace and beleeue that which they heare So is it in the priuate instruction vsed in priuate Families all that heare with the outwarde eare are not reformed all that are instructed are not conuerted Obiection What then Shall not Fathers teach their Children and Maisters their Seruants and Householders their Families because some haue not beleeued and many remaine as blinde and blockish as they were at the first Answere Yes it is their dutie to bee dilligent in teaching them and in laying the foundation of Christian Religion among them howsoeuer it bee receyued or reiected of such as bee in their houses and belong vnto them Were not he a simple Husbandman that would neglect to sowe his Ground because hee knoweth that some of the Corne will neuer grow vppe to bring foorth fruite but dye in the earth Or were not hee an vnwise Law-giuer that will not haue wholesome Lawes enacted and established because some transgresse them and disobey them and make no account of them Or were not hee a very foolish Father who because hee hath one rude and riotous Sonne that will not reuerence his person nor fulfill his Commaundements nor regarde his Authoritie nor feare his threatninges woulde therefore holde his peace and refraine himselfe from instructing and informing his other Children in the wayes of Godlinesse Or were hee not a badde Gardiner who because some of his Ground bringeth forth Weeds and Nettles would therefore refuse to water the Hearbes that are meete for the vse of man When the Lorde sent his holy Prophets to reprooue the stubborne and stiffe-necked Iewes hee knewe what entertainement them-selues shoulde finde and what effect their Doctrine woulde haue taken yet to make them without excuse they were commanded to go that they might be conuinced of sinne seeing there had beene a Prophet among them The Prophet Ieremy being called of God to preach the word is told afore-hand that they shoulde not obey his word g Ier. 1 19. Ezek. 2 5 7. and 3 7. but fight against him Likewise Ezekiell being sent to the children of Israel is shewed that they would not heare him nor cease from their waies Whereby we see that howsoeuer the people were stiffe-necked and stif-harted howsoeuer their faces were stronger then the Flint and their fore-heads were harder then the Adamant yet God would haue his worde offered vnto them and laid before them He hath mo endes then one of the preaching of his word sometimes he vseth it to soften and sometimes to harden sometimes to saue and sometimes to condemne somtimes to be h 2 Cor. 2 16 the sauor of life vnto life and sometimes to be the sauor of death vnto death So should it be with all godly housholders howsoeuer they haue many that harbour in their houses are entertained within their wals that regard not the fear of God but pull away their shoulders from the sweet yoak of God yet they are not to surcease or wax faint and weary but to continue the instruction of them the powring of water vpon the hard stone proouing if God at anytime will soften their harts and giue them repentance that they may come out of the snares of the Deuil of whom they are holdē captiues We know not at what time God may work in them and call them to a sight of their sinnes and to a turning from their sins They may heare that in the time of their ignorance which they may practise in the time of their knowledge They may hear that Doctrine which though it lye hid and couered as Corn in the earth or as fire in the ashes a long time and seeme buried in perpetuall forgetfulnesse yet it may afterwardes break forth as the light and kindle in their harts as a mightie flame Thus peraduenture it might be with this Onesimus when he was conuerted by the Ministry of the Apostle to the Faith of Christ he might cal to his remembrance many good thinges that hee had heard before but neuer a whit regarded nor respected and now profit by that Doctrine that before he had despised and derided The Disciples of Christ did not by and by receiue nor conceiue of his preaching but when i Iohn 2 22. hee was risen againe they remembered what hee had deliuered vnto them So ought wee to deale toward such as are committed vnto vs let vs plant and water committing and commending the successe and encrease of all our labours vnto God Vse 2 Secondly seeing where there are good meanes are many times godlesse and gracelesse men we learne that to heare to saluation and to receiue willingly instruction is no generall or common grace no man can beleeue sauing hee to whom it is giuen It is the guift of God that must open the vnderstanding and boare through the eare and sanctify the heart before any can heare with a desire to vnderstand or lay it vppe with a purpose to practise and obey Hence it is that the Prophet saith k Esay 50 5. The Lord GOD hath opened mine eare and I was not rebellious neyther turned I backe The Euangelist Luke teacheth that when the Apostles preached the Gospell so many as were appointed to saluation beleeued which was a fruite of their election others mocked which was a
of Princes in troubling of Common-wealths in plotting and practising of Treasons in murthering of Princes and in setting all things in an vprore Thirdly the Bope vsurpeth a power to free subiects from their allegeance and their oath of obedience as appeareth by the Popes two Breeues that hee sent ouer forbidding his popish Catholickes to sweare homage and fidelitie to the King Fourthly their teachers of popish Diuinity publish and maintaine manie Treasonable positions tending to the dishonour of Princes and to the ouerthrow of Kingdomes It is well knowne to all the World what Bellarmine hath deliuered in the Controuersies of Religion that he hath published to be read and viewed of all men how basely he hath spoken of Princes and how boldly he hath diminished their authority that he might establish the Popes Temporall Soueraignety He teacheth out of his Doctours Chaire or rather from his Orators Deske o Bellar. de laic lib. 7. cap. De pontif lib. 1. c. 7. et lib. 5. cap. 8. 7. that Princes are rather Seruants then Lords subiect not onely to Popes and Cardinals but to Byshoppes and Priests that Princes haue their authority not immediatly from God nor from the Law of God but by the Law of Nations that Princes may be deposed and dethroned by their Subiects and other placed in their stead that the Pope hath Temporall power indirectly that obedience is due to the Pope for conscience sake but to Princes for pollicy sake That the cause why Christians in former time deposed not Nero the Tyrant and Iulian the Apostata and Valens the Arrian and such like was because they wanted Temporall power and if they had not wanted strength they would not haue wanted will to do it that if Princes go about to turne away the people from their base Roman and Bastard-Catholike Faith they may and ought to be depriued of their dominions Heereunto we might adde many like principles of their deuilish Diuinitie taught in their Schooles and brought into the State and practised by their Disciples out of Sanders p Sand. devisib Monarch lib. 2. cap. 4. who was himselfe an Arch-rebell and perrished in his rebellion that he had raised being not onely a beholder of it but an Actor in it Whereby we see if he had no other matter what we are to esteeme of the Roman Religion namely that it is a counterfeit Religion to be abhorred of all true Christians being the Nursery of Treasons and the Mother of all abhominations which setteth vp the Pope as the great Idoll and Arch-rebell of the World so that he vsurpeth a Supremacy ouer all Ciuill Gouernments in the Earth whereas the true Christian Religion is as contrary to this as light to darkenesse which teacheth to bee subiect to the higher powers for Conscience sake which teacheth to feare God and to honour the King which teacheth all degrees as well q Chrys hom 23. in Rom. 13. Ecclesiasticall as Ciuill to stoop downe to this ordinance of God Our Weapons are Prayers and teares our means that we vse are supplications to God and to Man But these Seducers put downe the honour of Kings and Princes and teach them that depend vpon them to take vp Fire and Sword and all other seditious practises which the God of this World teacheth the Children of rebellion so often as occasion of aduantage and hope to preuaile serueth them Vse 3. Lastly seeing the Gospell doth establish not abolish strengthen not weaken confirme not disanull the ordinances that God hath setled among Men we learne that whosoeuer is a good Christian and hath rightly embraced the Gospell is also a good obseruer of Household Gouernment and of Common-wealth Gouernment which stand with the word of God and the maintenance of peace and humaine society I say then that a faithfull and sound Christian is a good Subiect a good Father a good Maister a good Wife a good Childe a good Seruant a good Common-wealths-man The Church and Common-wealth are as louing Sisters liuing dwelling growing flourishing prospering decaying and falling together We must all consider our common and speciall calling and know that Christian duties and Personall duties must not be deuided the one from the other but bee coupled and ioyned in one man It is not sufficient for a man in common conuersation to be a Christian but he must shew himselfe to be so in his speciall calling A Magistrate must not onely be a Christian but he must bee a Christian Magistrate A Father and Maister must not onely be Christians but they must be Christian Fathers and Christian Maisters It is not enough for vs to be Christians abroad we must not content our selues to be Christians in the sight of others but we must manifest our selues to be so in the administration and gouernment of our particular Families and in the discharge of our seuerall duties toward Wife Children and Seruants This reproueth many that liue among vs who beare themselues abroad as men forward in Religion eatnest in their profession and such as would be accounted to goe before many others yet take a view of them what they are priuately in their owne houses and what duties they performe toward their Families they haue lost the reputation at home that they had abroad and shew themselues to be more carefull to seeme religious and to bee thought great Christians then to be good Christians indeede The like we may say of all Inferiours It is not enough for the Wife the Childe the Seruant the Subiect to shew themselues faithfull and religious openly in the Congregation and other places of resort but they must shew themselues right Christians in their reuerence subiection and obedience toward those Superiours that are set ouer them Euery one hath two callings generall and personall Thus we see that as euery one hath two callings one generall which is the calling of Christianity common to euery member of the the Church the other personall or particular which is the discharge of speciall duties in regard of that distinction made betweene man and man so both these callings must be ioyned together in our life as the body and soule are in one man If one of them be wanting the other is missing If they doe not meete together in one person there is onely a shew of true Christianity but the substance is absent A good Christian therefore cannot be an euill Subiect an euill Seruant If they haue Christ Iesus formed in them it will make them obey for Conscience sake Nay heereby wee see that onely such as feare God are good Subiects others cannot be For the wicked and vngodly doe prouoke God to anger against the King against the Kingdome and to procure the destruction of them both by their sinnes This is it which Salomon teacheth in the Prouerbes r Prou. 28 2. For the transgression of the Land there are many Princes thereof but by a man of vnderstanding and knowledge a Realme likewise endureth long Thus
wearie and toyle our selues neuer so much but wee must do it diligently and chearfully as seruing Christ the Shepheard of the sheepe If the chiefe end that we respect be to maintaine our selues to liue easily and to increase in riches we haue our reward Or if we preach vnto them because the law doth enforce vs and enioyne vs vnto it and because otherwise the people would cry shame vpon vs if reaping their Temporall things wee do not giue them Spirituall b 2 Tim. 2 4. or if wee so intangle our selues in the affaires of this life that we cannot intend the duties of our calling we cannot possibly please him that hath chosen vs to be as Souldiers to fight his battels and hath appointed vs to be as Shepheards to watch his flocke It standeth vs vpon to be so touched with a care of our duties as that if there were no Lawe to compell vs and vrge vs to be painfull therein yet the zeale of Gods glory and loue of his people should constraine vs. Hence it is that the Apostle Paule speaking of his owne practise saith c 1 Cor. 9 16 17. Though I preach the Gospell I haue nothing to reioyce of for a necessity is layde vpon me and wo is vnto me if I preach not the Gospell for if I do it willingly I haue a reward but if I doe it against my will notwithstanding the dispensation is committed vnto mee Whereby we see he sheweth that such a necessity of the diuine calling did presse sore vppon him that he must preach or perish For if he held his peace and did not do his duty the curse of God would lye hard and heauy vpon his shoulders and bring such intollerable torments vpon him as should make him cry out wo woe alas alas what a wretch am I yet notwithstanding this necessitie hee must haue a willing minde and do his duty gladly A good work done willingly is made much better by the willing doing Againe there is nothing so easie d Terent. Adelph act 4. scen 6. but it becommeth difficult and vnpleasant hard and tedious which a man doth by compulsion No man therefore hath done his duty or discharged his calling that worketh against his wil. Ionah the Prophet went to Niniuie against his will e Ion. 1 3 and 4 2 and 2 1. he could haue wished that his preaching had taken no effect so that he was chastned of God When Moses was called to go to Pharaoh to charge him to let the people goe that they might serue the Lord in the wildernesse f Exod. 4 1 10 13 14. hee prouoked God to anger because he delayed the matter and excused himself framed obiections and shewed himself backward to enter on the work Hence it is that Peter speaketh to al the Ministers of the gospel g 1 Pet 5 2 4 Feed the flock of God that dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind c. that when the chief shepherd shal appear ye may receiue an incorruptible crown of glory That which is not done willingly is not performed conscionably and where there is not found readinesse of mind there cannot be looked for any recompence The Prophets of God being inwardly touched with a feeling of Gods effectual calling haue obeyed imediatly and ran whether he sent them to preach The Prophet Esay speaking of himself saith h Esay 6 8. I heard the voice of the Lord saying whom shall I send Or who shall go for vs Then I sayde Heere am I send me When Christ Iesus called Simon and Andrew his brother and said vnto them i Marke 1 18. Follow me and I will make you Fishers of men they forsooke their Nettes straight way and followed him The like we see in Paul when he was conuerted and called by a voyce from heauen k Acts 26 19. Gal 1 15 16. hee was not disobedient to the heauenly voice and vision he communicated not with flesh and blood but prepared himselfe to the worke whereunto he was separated from his mothers wombe This practise ought to be in all of vs that are entred into this calling we must labour chearefully willingly and gladly that the worke may prosper and go forward vnder our hands The end of our labour should bee the saluation of mens soules the drift of our sowing to see a plentifull haruest and the purpose of our preaching to make ready a people prepared for the Lorde Secondly such as are hearers l The people are to do their duties willingly among the people are from hence also to learne their duty to do those thinges that are required of them not daily but dilligently not heauily but heartily as to the Lord. Many seem desirous to haue the Gospell but they would haue it of free cost and therefore repine at the costs and charges it bringeth with it If we giue maintenance to the Ministery not for conscience but of necessity not for loue to the Gospel but by compulsion of Law not as a free-will offering to God for the recompence of his kingdome among vs but as a taxation which we cannot resist to retain with vs or detaine from them accounting the Gospell not a benefit wherein we delight but a burthen which we should shake and shift off if wee might it is our sinne and eo acceptable seruice vnto God For God in this respect loueth a chearfull giuer These men are wholly carnall and regard not the saluation of their soules If they haue an Horse-keeper that dresseth their horses or a Shepheard that watcheth their Sheep or an Heardman that looketh to their Swine or a Cobler that mendeth their shooes they are more willing to consider him for his paines and to recompence his labors then to minister to the necessities of the Minister They thinke that well gotten that is gotten from him and that ill spent imployed that is bestowed vpon him Again as we are to giue them a liberall maintenance chearfully so when wee come to the exercises of our religion wee must come vnto them willingly not vnwillingly ioyfully not tediously For as he is accursed m Ier. 48 10. that doth the worke of the Lord negligently so is hee also accursed that commeth into the house of the lord grudgingly and grieuously not as one delighting in the work but as one discoraged with the wearinesse whether it be of the way or of the word He is an euil seruant that doth his maisters busines committed vnto him vnpleasantly vntowardly he is an vnfaithful subiect that obeyeth the lawes of his Prince by compulsion he is a disobedient child that performeth his Fathers wil against his wil honoreth him without his hart So he is an euill and vnfaithful hearer that treadeth in the Lords courts vnwillingly reioyseth not when the time commeth to perform his duty vnto him It is noted of the people of God that they
of the Apostle k 2 Tim. 2 15 Study to shew thy selfe approoued vnto God a Workeman that needeth not to bee ashamed diuiding the word of truth aright All men are not to be handled after one maner but one after one manner and another after another He were a badde and mad Physitian that would vse all his patients to one receit Some haue grosse humors in them and stand in need to be purged some more strongly others more gently according to their condition and Constitution Others haue more need to haue nature restored then purged such must haue Cordials and Restoratiues ministred vnto them So is it with such as neede Physicke for the soule The Minister must not be dumb and silent among his people but speake vnto them and instruct them as a good Father doeth his Childe one after one manner another after another manner and euerie one by some meanes or other This the Apostle setteth downe as a duty by his owne practise l 1 Thes 2 7 8 Phillip 2 17. Acts 20 24. Wee were gentle amongest you euen as a Nursse cherrisheth her Children Thus beeing affectioned towardes you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deare vnto vs. Where the Apostle testifieth his great loue and liberality toward them that he accounted not his owne life precious deare vnto himselfe but was content to offer it vp vppon the Sacrifice and seruice of their faith that he might reioyce in the day of Christ So then it belongeth to vs the Ministers of the word to preach the Gospell with all patience diligence and long-suffering Let vs be instant in season and out of season Let vs be gentle i 2 Tim. 2 24. toward all men apt to teach suffering the euill and instructing them that are contrary minded Paul writing to the Romaines and declaring vnto them that he oftentimes purposed to come vnto them that hee might haue some fruit also among them yeeldeth this as the reason k Ro. 1 14 15 I am Debter both to the Grecians and to the Barbarians both to the Wisemen and vnto the vnwise therefore so much as in me is I am readie to preach the Gospell to you also that are at Rome So in another place he testifieth that Albeit he was free l 1 Cor. 9 19. yet he had made himselfe a seruant vnto all men that he might win the moe To the Iewes he became as a Iew that hee might win the Iewes to them that are vnder the Law as though he were vnder the Law that he might winne them that are vnder the Law to the weake hee became as weake that hee might win the weake he was made all things to all men that he might by all meanes saue some Thus we see how the Ministers ought to apply and to imploy themselues in labouring in the Lords haruest to gaine a people vnto him and to bring them into the sheepfold of Christ For how or which way should the people be indebted vnto vs if we neuer commit the Gospell vnto them A Debter and a Creditor are Relatiues and haue reference one to another If we do not seeke to make our hearers pertakers of the treasures of the Gospell nor labour to inrich them with the sauing knowledge of the Doctrine of saluation we cannot be deare vnto them they cannot bee indebted vnto vs. If we reape and receiue their temporall things and eate and drinke feede and cloath our selues by their labor without labour in our places we run continually into their debt and they owe vs nothing but shame and contempt to be powred vpon vs according to our deserts It is a great comfort to the people that make much of them that haue the ouersight ouer them submitting thēselues to them that must giue an account for their souls considering that thereby they may gather confidence and get assurance to themselues that they are true beleeuers and haue embraced the Gospell in sincerity So on the other side it is a singuler point of sound comfort to all the Ministers of the word that haue bin painful in the work of the Lord they may claime as their owne right and proper possession of their people to bee maintained and honoured with double honor of them and nothing indeed can be sufficient or answerable in proportion to their paines But what reason can be alledged that the people should be burthened not instructed Charged with Tiths and not helped with teaching Pay their duties and receiue no Doctrine Hence it is that the Apostle saith m 1 Cor. 4 1 2 Let a man so think of vs as of the Ministers of Christ and disposers of the secrets of God and as for the rest it is required of the disposers that euery man bee found faithfull Whereby wee see the good account and estimation that the Minister receiueth of his people ought to mooue him to faithfulnesse and painefulnesse in his Office so that we must conclude that such as will be reputed for the Ministers of Christ should shew themselues to be so indeede by their care of the flock committed vnto them 20 Yea Brother let mee obtaine this pleasure of thee in the Lorde comfort my bowels in the Lord. 21 Trusting in thine obedience I wrote vnto thee knowing that thou wilt do euen more then I say The order of the words Hitherto we haue seene the Reasons that Paule hath propounded to vrge Philemon to receiue and entertaine his seruant In these words wee see the matter concluded and repeated againe howbeit not ydely or vnprofitably but with gaine and an holy aduantage for in the closing vp of the whole he reasoneth farther inferreth a new argument to perswade Philemon drawn from the benefit and comfort hee should receiue by it This reason is taken from the effects and may be thus concluded If heereby I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bowels in the Lord Then thou shouldest receiue him to thee againe But I shall heereby obtaine fruite and haue my bowels refreshed Therefore receiue him to thee againe Or we may frame the Reason on this manner That which may greatly reioyce me and both please and pleasure mee I am assured thou wilt willingly do But the forgiuing of Onesimus will do so Therefore I am assured thou wilt willingly do it This is contained in the 20. verse In the next verse we haue the preuenting of another Obiection which might be made not against some part but against the whole Epistle and the Apostles manner of handling thereof The Obiection is wanting but may easily be gathered and may be thus supplied out of the Answere which is expressed Why are you so earnest and vehement in this matter Haue you so great distrust and so little confidence in me that you vse so many words and deale so earnestly with me Do you think I haue
Surely mine Enemy did not defame mee for I could haue borne it neyther did mine Aduersary exalt himselfe against me for I would haue hid mee from him but it was thou ô Man euen my Companion my Guide and my Familiar which delighted in consulting together and went into the house of God as Companions This falsehood haue the faithfull felt in all Ages This had Christ himselfe experience of being betrayed of one of his owne Disciples and Houshold So haue his members continually prooued the same beeing exercised by the deceipt of false Bretheren This was the sinne of Caine n Gen. 4 8. Who spake friendly to his Brother but when he had him alone in the Fielde he rose vp against him and slew him This was the sinne of Ioab o 2 Sam. 20 9. his false and fraudulent dealing with Abner and Amasa he spake peaceably but meant treacherously Art thou in health my Brother And so smote them with the sword that they dyed This was the sinne of Iudas p Mat. 26 48. who had Haile Maister in his mouth and couered the hollownesse and Hypocrisie of his heart with the kindnesse of a Kisse but this was a token of his Treason and the signe that he had giuen to apprehend him It was not a Kisse of loue but a Testimony of his villany and therefore Christ saide vnto him Betrayest thou the Son of Man with a Kisse Hence it is that the Apostle Iohn exhorteth 1. Iohn 3. q 1 Iohn 3 18 19. My little Children let vs not loue in word neither in tongue onely but in deede and in truth for thereby we know that we are of the truth and shall before him assure our hearts This is the true loue which standeth not in word but in deede which lyeth not in the tongue but in the heart which consisteth not in an outward shew but in the inward truth Such was the loue of the godly gathered together after the ascention of Christ they loued together in truth and had all thinges common in the vse For r Acts 2 44 4 32 34 35. all that beleeued were in one place and had all thinges common they were of one heart and of one Soule neyther any of them faide that any thing of that which he possessed was his owne neyther was there any among them that lacked Where the Euangelist declareth that their harts and affections were so ioyned in God that being all members of one body they could not suffer their fellow-members to bee destitute accounting the defeating and defrauding of them as it were a spoyling and robbing of themselues Wee must not deny our helpe to them that are in Christ but shewe our selues ready to cloath him to feede him and to visite him in all his members as wee shewed before otherwise wee are no true members but dead members And to our deare Sister Apphia c. Hitherto we haue spoken of the first and cheefe person to whom the Epistle is directed Now let vs come to such as are lesse principall being ioyned with him which are these first Apphia Secondly Archippus Thirdlie the Familie of Philemon to whom this Epistle was to bee read The first that commeth to bee considered is Apphia whom he calleth a beloued Sister This Woman seemeth to be the Wife of Philemon my reason is because she is placed immediatly after Philemon and before the Minister and Pastor of the Church For no cause can be assigned why she should follow Philemon and goe before Archippus but that she was the Wife of Philemon and therefore the Apostle ioyneth her next vnto him in place as she was ioyned to him by the ordinance of God And this Å¿ Chrysost hom 1. in Phil. Theophyl in Epist Phil. is the iudgement of many Now as Paule before did ioyne with himselfe Timothy so in this place he ioyneth Apphia as a Companion with Philemon that thereby he might make the way more open to obâ—…ine his purpose Good Women ought to doe much with their Husbandes and the Apostle prouoketh her by naming and saluting her to be a moouer and perswader of her Husband to this charitable and Christian duty Doct. 6. Christian women should be helpers of their husbands We learne from hence that it is required of all Christian Women to be helpers and furtherers of good things in their Husbands It is the dutie of Wiues to stirre vp and spurre vp their Husbands to all Christian duties and holie fruites of Religion The ende of her Creation was that she should bee an Helper vnto Man especiallie in the best thinges for the Woman was made for Man and not Man for the Woman and therefore GOD saide from the beginning t Gen. 2 18. It is not good for Man to bee alone let vs make him an Helper meete for him Salomon describing in the Booke of Prouerbes a vertuous Woman whose price is farre aboue u Prou. 31 10 11 26 27. the Pearles he saith The heart of her Husband trusteth in her and hee shall haue no neede of spoile Shee will doe him good and not euill all the daies of her life c. She openeth her Mouth in Wisedome and the Lawe of Grace is in her tongue shee ouer-seeth the waies of her Household and eateth not the Bread of idlenesse An example of this dutie wee haue in the Wife of Manoah the Mother x Iudg. 13 22 23. of Sampson when her Husband was greatly affrighted and astonied at the sight of the glorious departure of the Angell of God who ascended vp in the flame of the Altar and cryed out in the perplexitie of his Spirit and terrour of his heart We shall surely dye because we haue seene the Lord She encouraged him and comforted him being greatly cast downe If the Lord would kill vs he would not haue receiued a burnt offering and a meate offering at our handes neither would hee haue shewed vs all these thinges nor would now haue told vs any such Another example we haue in the Shunamite a Woman of great estimation when she perceiued the Prophet Elisha to come often that way y 2 King 4 9. she saide vnto her Husband Behold I know now that this is an holy Man of God that passeth by vs continuallie let vs make him a little Chamber I pray thee with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. Where we see she stirreth vp her Husband to doe good to the Prophet and to prepare him a study by himselfe fit for his Meditations And the Apostles doe often vrge this duty and teach that all Women should bee helpess not hinderers furtherers not discouragers stirrers forward not houlders backeward from good things Reason 1. The Reasons are plaine For first they may by the gracious goodnesse of GOD be blessed Instruments to winne their Husbands to the Faith by beating
we iustifie them both these belong vnto God and therefore are not to be vsurped by any man We must iudge the best of them according to the rule of Charity l 1 Cor. 13 7. Which hopeth all thinges and beleeueth all thinges We know God reserued to himselfe m 1 King 19 18. 7000. in Israell in the daies of Ahab that neuer bowed the knee to Baall and he hath a few n Reuel 3 4. names yet in Sardis which haue not defiled their garments which shall walke with him in white for they are worthy We may say with the Apostle of them o Acts 17 30. The time of this ignorance God regardeth not but now he admonisheth all men euery where to repent We are not therefore to looke what they haue done but consider what by the word they should haue done and what by the same wee ought to doe And touching the thriuing and prospering of them that neglect this duty this is an Obiection fitter for Atheists then Christians to vse Christ hath taught vs that this is no rule to measure good or euill he sheweth p Math. 5 45. That the Father maketh his Sunne to shine and his raine to fall vpon the iust and vniust vpon the godly and the vngodly The Wiseman hath taught that by outward thinges we cannot q Eccle. 9 1 2 vnderstand whether we be loued or hated of God We see the wicked for the most part prosper more in the World in worldly things then the godly as we read Psal 73. 3 4 5. and Iob 21. 8. 9. Obiect 7. Lastly it is obiected that some which haue beene diligently and duely taught doe yet liue as leudly and prophanely as they that neuer knew any thing of God I answere it may be this is thy wrong and rash iudgement The world speaketh euill of those that will not follow them into all excesse of ryot But let vs grant it to be so yet heerein they play the wrangling Sophisters and Cauillers alleadging a false cause for a true For I am sure this course of learning is not the cause of the loosenesse of their liuing If grace had beene in their hearts it would bee a meanes to make them beleeue and liue better He that knoweth his Maisters will is more likely to performe it then he that knoweth it not nor careth for the knowing of it He that hath his eye-sight is more likely to walke without stumbling and falling then he that is blinde so he that is instructed in the waies of godlinesse hath better meanes to walke in the feare of God then hee that is ignorant and knoweth nothing True it is some that know their Maisters will doe it not some that haue their eyes open fall downe now and then yet none can be so voide of reason to conclude from hence that it is not necessary to know his will or to open our eyes Thus much for the remouing of the obiections and the scattering of those Mists and Clouds that stood before vs. Vse 1. Now let vs come to the Vses of this Doctrine First seeing it belongeth to the Maisters and Gouernours of Families to instruct them in godlinesse we gather that it is not enough for them to prouide for the bodies of such as are vnder them and belong vnto them in this life but they must care most especially for their soules and bodies in the life to come They then are greatly deceiued who when they haue giuen them meate and Money thinke themselues sufficiently discharged If we onely feede them and fill them to the full what doe we more to them then to our brute Beasts If we onely cloath them and pay them their wages r Math. 5 20. what doe wee more to them then the Turkes and Infidels that feare not God that know not God doe performe to their Children and Seruants If we thinke our selues discharged by prouiding for them and leauing vnto them a temporall patrimony and possession and neuer regard to make them heires and Inheritors of the Kingdome of Heauen what do we more then the Iewes or Gentiles that are ignorant of Christ and his Gospell What should it auaile vs or them to leaue them rich in the World and poore in God To lay vp for them treasures on earth and to neglect the treasures of Heauen which are the true and enduring substance True it is Fathers and Mothers are bound concerning this bodily life to make honest prouision for the sustenance of their Children and therefore all vnthrifty Dicers and Drunkards which wast and wash away their goods whose Children may well bee accounted fatherlesse and their Wiues as Widdowes haue no Å¿ 1 Tim. 5 8. spark or portion of naturall Fathers in them neuerthelesse they are charged not onelie to bring them vp in the World but to prepare them for the World to come It is a vaine and foolish imagination to dreame that wee haue done our part or discharged a Fathers and a Mothers duty when we haue nourished appartelled and brought vp our Children whereas wee haue a farre greater account to make before God for their soules They are also greatly deceiued who if they send them to the Church on the Sabbaoth day and bring them to the place of Gods worship they thinke they haue answered the charge required of them These men post ouer all their dutie to the Minister and lay the burthen to ease themselues vpon his shoulders They care not they spare not to lay load vpon anothers backe that they may not beare it or touch it with their little finger But God cannot thus be mocked or deluded or defrauded who commaunded that themselues should rehearse his Lawes and Commaundements to their Children and Housholds Indeed it is a commendable duty to see that they serue God and to accompany them vnto the house of God but this is onelie halfe if halfe our dutie or rather to do our dutie to halues we must both prouide that they may bee taught and also teach them our selues when the Minister hath planted wee must water when he hath preached wee must see how they profit and by all meanes assist him in the worke of the Lord. They are also greatly deceiued who take themselues to be discharged of their duty when they haue taught them to say the ten Commaundements the Lords Prayer and the Creede or the Articles of Faith because they say they haue done what they can and are able to performe no more If they can doe no more it is a shame for them that they will be Fathers before they can doe that which is the duty of fathers It is one thing to teach them to say them another to vnderstand them It is not enough for vs to helpe them to speake the wordes vnlesse wee labour to make them conceiue the meaning of the wordes The Commaundements of the Law and the petitions of the Lords Prayer stand not in the bare wordes but in the true meaning
Let them know therefore that they must render a greater account then of teaching them to vtter and pronounce the wordes they must cause them to vnderstand them they must sow the Seedes of Christian Religion in their hearts they must instruct them with all diligence they must exhort them with all earnestnesse they must charge them to feare God and to walk in his waies that so their children may be made Gods Children and so giue them to him againe of whom and by whose blessing at the first they receiued them Vse 2. Secondly seeing all Housholders must teach their families it is their duty first of all to reforme themselues that so their people may be reformed They that are the chiefe in the Family must looke vnto themselues and goe in and out before them by good example that so they may the better looke vnto those that are vnder them It is a Testimony of our great loue toward them and an earnest desire to win them to the truth and to embrace true godlinesse when we seek to saue their soules He that loueth the soule t Plutar. in Alcibia loueth truely for the foule is the principall part of man They therefore that are carelesse in training vp their children in religion cannot assure themselues that they bear any true loue vnto them Let them shew neuer so much comfort compassion to their bodies yet all their mercies are cruell so long as they neglect the chiefest care that ought to be in them toward their soules We may iudge thē to be more inhumaine and vnnaturall euen more then sauage beasts who not onely by neglect of teaching their Children the feare of the Lord but by corrupt example of liuing do lead them into euill and so murther their soules For how many children in stead of good education and godly instruction do heare their Fathers delight in swearing doe see them deale deceitfully and vniustly and walke in euerie euill way If wee should beholde a man killing his owne children and laying violent hands vpon his owne flesh if wee should see him destroy his posterity and shed the innocent blood of those that came out of his owne loines who would not accuse and condemne him of vnnatural murther and barbarous cruelty But there are many many thousand Fathers in the world that are the Murtherers and Butchers yea the death and destruction of their owne Issue They gaue them life but they are the causes of their death They gaue them a temporall being but they bring them to eternall condemnation They should direct them in the right way to Heauen but they leade them into the pathes of sinne and so thrust them downe to Hell with their owne handes For so long as we teach them not to honour God but to dishonour him and regard not whether they know Christ Iesus or not but are patternes and presidents vnto them of all prophanenesse wee are guilty of their blood and are worse then those that take away their naturall life and shall one day holde vp our hand at the barre of Gods Iudgement to bee arraigned for it For they onelie kill the bodie and when they haue done can do no more but we cast away and spill the Soules of our Children which is the greatest rigour the vilest murther and the extreamest crueltie in the world If therefore we would be cleere and pure from the bloud of our children let vs traine them vp in godlinesse and take heed to our selues reforming our owne waies and endeuouring to bee examples vnto them in all holinesse and true righteousnesse This is it which Ioshua u Iosh 24 15. professeth in his exhortation that he maketh to the people that they would with full purpose of heart cleaue vnto the Lord. Ioshua 24. 15. If it seeme euill vnto you to serue the Lorde chuse you this day whom you will serue whether the Gods which your Fathers serued beyond the floud or the Gods of the Amorites in whose Land ye dwell but I and my house will serue the Lord. The like we see in the aunswere of Queene Ester to Mordecai when shee had exhorted to gather the Church together to Fasting and Prayer that God might be intreated to open a way for their deliuerance x Ester 4 16. she addeth I and my Maids will doe likewise A like practise we find in Dauid Psal 101. as he declareth that his eyes should bee vpon the faithfull of the Land that they may dwell with him and that such as are vpright should serue him so he professeth y Psa 101 2 3 He would walke in the vprightnesse of his heart in the middest of his house hee would set no wicked thing before his eies but hate the workes of them that fall away For well did Dauid know that if the Maister of the house were euill the Family ordinarily could not bee good and that the example of the highest it alleadged as a warrant to the lowest to follow It is great pitty that a Child should heare an euill word or see an euill deed they are so ready to imitate that which they heare and see Let vs therefore looke diligently to our selues what examples we lay before them Vse 3. Thirdly this doctrine directeth vs to haue in our priuate Familes the priuate exercises of Religion It is no small praise of the house of Philemon that he had so taught and instructed his Family that hee had the liuely Image and true representation of a Church in it discharging after a sort the duty of a Pastor within his owne walles So the Apostle Paule saluteth Aquila and Priscilla z Rom. 16 3 5 and 1 Cor. 16 19. and the Church that is in their house Euery Gouernour of an house and Maister of a Family must endeuour that his house-hold may deserue the Name of a Church He should be the speaker they the hearers he the Pastour they the flocke he the Minister they the people hee ready to instruct they ready to be instructed A priuate Family should be as a priuate schoole the Gouernour is the Maister of the Schoole euery one within his gouernment is a Scholler to learne of him This shall bee a singuler commendation vnto vs if we so order our seuerall charges and places of gouernment as that they may bee called rather Churches then priuate Families rather Schooles then Houses rather Temples of GOD then dwellings of men rather Tabernacles set vp to serue the Lord then buildings erected to serue our selues Now wee shall attaine to this praise and estimation among the faithfull if our houses doe resemble Churches by the practise of such exercises as are performed in it For the Maister is both a King and a Pastor within his owne house a King to rule and correct a Pastor to instruct and reprooue yea to remooue such as are obstinate and obdurate Let vs therefore all of vs set vp little Churches in our houses let vs vse in them prayer to God
their negligence as Eli did of the offences of his Children Hence it is that in the fourth Commaundement prescribing the time of Gods publike worship g Exod. 20 10 the Housholder is charged to haue care of his Son of his Daughter of his Seruant of his Stranger Iacob called for his people and assembled them together h Gene. 35 2. when he went to Bethell Dauid went with a great traine and company into the house as those that goe to a Feast when he saith i Psal 42 4. When I remembred these thinges I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a Feast Behold heere the godly deuotion of a religious heart as the Hart brayeth for the Riuers of Waters so his soule panted after God and his publike worship neither could he content himselfe to goe alone but it was his comfort and delight to leade others as it were by the hand with him that they might finde that sweetenesse in the word that hee found and be partakers of the benefit that hee reaped thereby Vse 5. Lastly seeing it is so necessary a duty to teach our Housholds we must acknowledge that it is as necessary for Children and Seruants to bee taught and instructed It should be therefore our care and desire to dwell and inhabite in such places and houses as that we may be trained vp in godlinesse and learn our duties to God and man It should bee our care and desire to place and bestow our Children with such persons as that they may be brought vp in the feare of God There is not one of those in our Families euen the lowest and meanest but of meate drinke cloathing or wages bee at any times denyed or detained from them they will thinke themselues wronged and misused and are ready to complaine of the iniury How much more if there were in them any care of their Soules or loue of the life to come would they mourn and lament when they are debarred and defrauded of this most necessary portion the knowledge of true Religion appointed by the Lord to be bestowed vpon them If a man be to take any Farme he will not doe it hand ouer head but he will know what Acres hee shall haue what arable ground what Meddow and what meanes of his maintenance but how many are there that seek to others for their seruice who neuer consider what instruction they shal haue or whether they be likely euer to hear of the Name of God There is no Man so simple in wit but if he put his Sonne to bee an Apprentize and his Maister within his yeares doe not teach him his occupation hee will and may iustlie thinke his Childe much misvsed what a wonderfull blindnesse and blockishnesse then doth it argue in them that care not where they put and with whom they place their Children so they learne their occupation they regard not whether they learne any Religion and neuer enquire whether their Maisters take any pains or not to teach them the precepts and instructions that belong to a Christian which of all callings vnder heauens is both the most honourable and in the end shall be acknowledged to bee most profitable Let vs therefore put out our Children to bee the Seruants of those that may learne them to be the Seruants of God Let vs so binde them to their Trade that we may be sure they may learne the Trade of Trades the Art of Arts the Mysterie of Mysteries that is Religion and Godlinesse If wee haue little to leaue our Children and small wealth to bequeath vnto them yet if we bring them vp to this Trade and binde them fast vnto it we shall leaue them a worthy and wealthy portion for all men must bee of this Trade We see how costly other Trades are and what a round summe must be giuen with our children to serue for them but we may k Esay 55 1 2. without cost and without Mony make our Children of this Trade which is the best and most gainefull of all others l 1 Tim. 6 6. For godlinesse saith the Apostle is not onely gaine but great gaine if a man bee contented with that he hath If thou haue not learned this gainefull and profitable Trade thou wilt be neuer but a Begger and a Bankerout for being destitute of this thou art without Grace without God without Heauen Thus much of this doctrine 3 Grace be with you and peace from God our Father and from the Lord Iesus Christ The order of the words and the interpretation of the same Hitherto wee haue spoken of the first part of the Praeface of this Epistle touching the persons writing and written vnto Now we come to the second part to wit the prayers which he maketh which are of two sortes a salutation and a thanksgiuing the salutation is a greeting which the Apostle wisheth to all the persons before named wherein we are to consider two pointes first what blessings the Apostle desireth to be giuen vnto them Secondlie from whom he craueth them The blessings which he prayeth for are two namely Grace and Peace By Grace we must vnderstand the free fauour meer mercy and good will of God towards vs whereby he hath eternally vndeseruedly loued vs in Christ who are a people by nature not beloued but deseruing to be disgraced by him and hated of him The second blessing that he beggeth for them is peace whereby is meant all kind of benefits spirituall and temporall which flow vnto vs from this Fountaine and grow out of the root of grace and therefore ordinarily in other Epistles it is annexed vnto it Grace heere mnntioned is not any gift in vs but it is Gods and in God it is his gratious fauour free loue and good will whereby he is well pleased with his elect in and for Christ Peace is not any guift in God but in vs and is that holy vnity and blessed concord which is in the Kingdome of God among Gods Children this concord and agreement of Gods Children is a fruit and effect of grace Paraphr So then the meaning of the words is this We wish vnto you all the fauour of God in Christ and that concord which is propper to Gods Church and Children hauing peace with God with his holy Angels with his Church with your owne hearts with your enemies and with al his Creatures Secondly in this verse is set downe the cause the worker and author from whom these blessings come to wit the Father and Iesus Christ God the Father the Fountaine of them and Christ our Lord as the Cunduit pipe by whom they are carried and conueied vnto vs. Obiect But it may be obiected why is the holy Ghost left out why is not he named do not these guifts come from him as well as from the Father and the Son
These men through their benumming and back-sliding cause the name of God to be euill spoken of raise a scandall vpon their profession bring an euil name vpon the word and open the mouths of wretched men to speak against true Religion and all those that do embrace it True Religion is a woorthy worke and a great building it requireth harde labour great patience much striuing and long continuance whereof our Sauiour Christ putteth vs in mind when he saith b Luke 14 28. 29. Which of you minding to builde a Tower sitteth not down before and counteth the cost whether he haue sufficient to performe it least that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke nim saying This man began to build was not able to make an end Wherefore it standeth all Pastors people vpon to remember from whence they are falne and to do their first workes lest God come against them in his anger and vex them in his fore displeasure The calling of the Ministery is an high calling it is one of the highest callings but if wee make it a calling of ease and ydlenesse feeding our selues and not teaching the people we disgrace our office and make it most vile with God and men This is it which our Sauiour expresseth vnder the comparison of Salt when hee saith c Luke 14 35. Salt is good but if Salt haue lost his sauour wherwith shall it be salted It is neither meet for the Land not yet for the Dunghill but men cast it out All other things though corrupted and spoyled yet retaine some other vse as we see in Wine when it is sower in a Tree when it is dead and withered and in straw when it is rotten they are turned into other vses but if d Berent in Luke 14. the Salt be vnsauoury it is good for nothing it is hurtfull for the Land it is vnprofitable for the Dunghil no reckoning or account is to be made of it e Socrat. lib. 3. cap. 13. but to be troden vnder foot as vnsauoury So then such as are made Ouer-seers of others to teach the Church and watch ouer the people of God are reproued being idle slothfull and such as will take no paines in instructing those that are committed vnto them Let Ministets be diligent and watchfull to doe the duties of their calling let them preach the worde in season and out of season let them beware of sluggishnesse and slothfulnesse Al such as are idle and negligent are not worthy to be maintained they vsurpe that hire which they receiue they haue no right or interrest to liue of the Gospell that doe not preach the Gospell they haue no iust title to eate the milke of the flocke that do not feede the Sheepe albeit they may claim their wages by the Lawes of men yet they are no better in the account of the high God then Theeues and robbers that liue by ruine and spoyle of the people f Gal. 6. 6. who are partakers of all their goods and yet like wrongfull vsurpers they wil not teach them in the word yea the good ordinances of men require that such as receiue wages should doo the worke and such as take the hire should take the paines If any man haue an house to build if he see the Carpenter and Mason idle and do nothing so that the frame to bee set vp is in no greater forwardnesse in the end of the yeare then it was in the beginning will hee pay them their wages Or if we haue any businesse to do will we pay the workemen before the worke be finished or if they let it alone and leaue it vndone And shall it go worse with the people of God then all other that hire labourers to labor for them Or shall they alone be constrained to maintaine and sustaine ydle Lubbers and loyterers that can do nothing or will do nothing more then a Child of seauen yeares old may do as well as themselues We are the Lordes Builders and spirituall Masons to build his Church we are his husbandmen to Till his ground we are Shepheards to feede his flocke It is out dutie to frame his building and euery day to adde somewhat to the building It is our duty to Plough vp the fallow ground and sow the precious seed of the word among them that they may grow thereby It is our dutie to feed his Sheepe with wholesome food and to lead them into greene pastures If we bee not carefull to do our worke there is no reason we should receiue his wages and if we care not to discharge the duty we cannot with a good Conscience take a penny if we will be at no paines what warrant haue we to make any gaines by our ydlenesse God hath prouided for vs a liberall allowance hee requireth of the people a cheereful performance thereof and he chargeth the ministers to haue a carefull remembrance to labour in the Lordes haruest that so they may eate their owne bread and not liue by the sweate of other mens browes It is a generall rule deliuered by the Apostle binding all persons and degrees of men g 2 Thes 3 10 11. Euen when we were with you this we warned you of that if there were any which would not worke that he should not eate for wee heare that there are some which walke among you inordinately and worke not at all c. Let all such therefore as are negligent in the work of the Lord and stand ydle without employment consider that as God hath giuen no guifts to be ydle but to be vsed so he would haue no ydle persons to bee maintained he doth grudge them their meate he dooth not allow them a Morsell of bread he regardeth not though they starue that will not set their handes to labour For he inhibiteth and forbiddeth his Church and people to bestowe any thing vppon sluggards or to giue them any succour to the end that the forcible weapon of necessity may constraine them to set their hand to worke and also to busie themselues in the Calling which they professe And this standeth with exceeding great equitie and good reason For what is meate but the rewarde of Labour And what is the Wages which they haue but the recompence of the Worke Or what is hyre but onely the reward of paines-taking Now he that doth no good but is vnprofitable to mankind and is not dilligent in his businesse what right or reason is it that he should be rewarded as a Labourer The second reproofe Moreouer they are heere reprooued that vse their guiftes â—o the hurt and hinderance of others For if such be iustly blamed and condemned as hide their guifts to their hinderance and vse them not to the benefit of others they are much worse that abuse them vnto euill that vse their wit to vndermine the ignorant their wisedom to beguile the simple their learning to
to the rule and line of the word If a man giue but a looke toward the Gospell and do not professe himselfe an open enemy vnto it if he shew the least entertainment to the truth and do not set himselfe against the professors of it though he be a common Gamester a rioteous liuer an vsurer an incrocher and oppressor he hath the name and title of a good Christian he hath the praise and commendation of a good professor What ioy therefore can the Children of God haue in such workes of darknesse and in such workers of iniquity We may wish with the Prophet b Ier 9 1. that our head were full of water and our eyes a Fountaine of teares to weepe day and night for the desolation and destruction that hangeth ouer their heads The Husbandman taketh no pleasure to see Tares and Darnel grow in his field in stead of good Corne. The Gardiner cannot without greefe behold weedes spring vp in his Garden in stead of wholesome Hearbes So when we see the Church of God to bring forth Chaffe instead of Wheat Beanes instead of Fruit vice in stead of vertue and sinne in stead of righteousnesse what greater greefe can arise in our heartes or what greater sorrow can be wrought in vs If we greeue through the wickednesse of our waies and prophanenesse of our liues the Children of God we likewise greeue the spirit of God and quench such good motions as are inspired into vs. Vse 3. Lastly it is our duty to seeke the good and prosperity of the Church by all good meanes and to draw them and moue them to embrace the waies of saluation This duty hath many branches growing from it For seeing Gods graces bestowed giue occasion of great ioy it ought to teach vs to exhort one an other to comfort them that are comfortlesse to reproue them that goe astray to pray for our bretheren to seeke to gaine and winne them to the faith and when they are gained and wonne to reioyce vnfainedly at their conuersion and if we see any hope of their repentance and turning to God to conuerse with them and not to be ashamed of their company Certainly he is not truely conuerted himselfe that doth not reioyce at the conuersion of others He neuer knew what true repentance meaneth that conceiueth no ioy at the repentance of others He is ignorant of the way of saluation that is not greatly delighted and comforted when others begin to be saued that we say of them as Christ doth of Zaccheus c Luk 19 9. This day is saluation come to this house forasmuch as he is also become the sonne of Abraham This doth directly reproue foure sortes of men The first reproofe First such as reioyce in those that will sinne with them and runne into all excesse of riot with them Great is the delight that sinners take in the society and company one of another They ioyne hand in hand together it is their solace and pastime to agree together as bretheren in euill it is as meat and drinke vnto them to follow after vngodlinesse Christ teacheth that the Angels in Heauen reioyce for one sinner that repenteth Our ioy ariseth vpon their repentance Their turning to God worketh our reioysing So long as men flatter themselues in their sinnes and proceed in their euill doing no matter of ioy is offered vnto vs. The second reproofe Secondly such as seeke to draw them to euill to vanity and to all vngodlinesse a common sicknesse that raigneth in our daies when men entise one another to euil These men beare the Image of the Deuil and are transformed into his likenesse For how can they gaine their bretheren to Godlinesse that are meanes to seduce them and so to bring them to all vngodlinesse Hence it is that Salomon councelleth vs d Prou 1 10. when sinners entise vs not to consent vnto them It is a greeuous sinne to be an entiser but it shall not excuse him that is entised Let vs therefore know that we must exhort one an other to piety not to impiety and further one another to saluation not to condemnation bring one another to heauen not to hell The thirde reproofe Thirdly it teprooueth those that enuy and murmure at the calling of our Brethren to Repentaunce and at their bringing into the Kingdome of Christ This corrupt affection was in Ioshua e Num. 11 29. who repined that the Elders had the guift of prophesie bestowed vpon them as well as Moses This was in f Ionas 4 1 2. Ionah when he had preached to the Niniuites and saw the great mercy of God in sparing of them and not destroying them according to hls preaching and their deseruinges was angry and it displeased him exceedingly He regarded his owne credit and estimation among men more then their conuersion and preseruation This was in the elder Brother of the riotous and prodigall Sonne g Luke 15 31 when he saw the ioy of his Father at the receiuing of his Childe and his readinesse to forgiue he was angry and would not go in But his Father perswadeth him that there is no cause why he should be grieued inasmuch as he is not himselfe hindered or indamaged by this receyuing of his Brother into fauour and reproueth him in that hauing no regard of his brother he is sorry for the common ioy conceiued of his returne That ioy did offend him whereof he should haue bin a Companion These two Reasons are to be noted and obserued to root vp all enuy and malice out of our hearts considering that we loose nothing whensoeuer God doth graciously receiue into fauour those which through sinne were falne from him that it is haughtinesse without godlinesse greefe without mercy and cruelty without compassion not to reioyce and be glad when we see any of our fellow seruants restored from death to life raised from sinne to righteousnesse and found who before were lost He then is vnrighteous and vngodly who enuyeth his brother receiued into fauour and he doth peruersely and maliciously which doth murmure at the mercy of God vpon our brethren The fourth reproofe Fourthly it condemneth such as faile in the former duty that neuer exhort their brethren to godlinesse neuer disswade them from sinne neuer comfort those that are in misery neuer praying for them that are in distresse neuer desire God to be good vnto them neuer reioyce with them when God hath shewed mercie We liue in these times when the hand of God is stretched out against many of our brethren they are restrained and shut vp by the contagion of plague pestilence This their woful condition doth cal vpon vs and crie vnto vs to be mindfull of them and to pray to God our common Father to haue pittie vpon them to call in his arrowes that he hath shot against them to remember his olde mercies that he was wont to shew to his inheritance The Prophet exhorteth and
stirreth vp the people h Psal 122 6. and 51 9. to pray for the peace of Ierusalem and that dutie which he requireth of others he daily practiseth himself praying vnto GOD to bee fauourable to Syon and to builde the Walles of Ierusalem according to his good pleasure Let vs examine our selues whether this affection bee found in vs and learne to testifie our Loue towards them by procuring their good and safetie When wee are in miserie our desire is to taste of the kindnesse and compassion of our Brethren Let vs bee as carefull to promote their happinesse God is readie to heare vs his eares are open vnto our Prayers so that wee plainely bewray that wee shall remaine without feeling and sence of their miserie vnlesse wee pray vnto him for them who is the God of all Mercie and the Father of all Consolation Because by thee Brother the Bowelles of the Saints are refreshed These Wordes are a reason rendered of the words going before declaring wherefore he had great ioy and consolation in his loue because the needie Members of Christ were succoured by him This tendeth to the praise of Philemon who by his Charitie and mercifull dealing toward the poore Saints did continually refresh and comfort the bowelles of them that wanted Doctrine 5. The workes of mercy are to be shewed toward the poore Saintes Wee learne from hence that the workes of mercy and compassion are to be shewed toward the poore Saintes It is our duty to be bountifull and liberall to those that are in necessity This Doctrine is proued and confirmed vnto vs by sundry commandements and examples in the word of God Heereunto commeth the charge giuen by Moses a Deut 15 7. If one of thy bretheren with thee be poore within any of thy Gates in thy Land which the Lord thy God giueth thee thou shalt not harden thy heart nor shut thine hand from thy poore brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his neede which he hath Likewise Salomon saith b Eccle 11 1 2. Cast thy bread vpon the waters for after many daies thou shalt find it giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth Also the Apostle speaketh to the same purpose c Heb 13 16. To do good and to distribute forget not for with such sacrifices God is pleased The examples of the Children of God that haue gone before vs in the perfourmance of this duty are many both in the old and new Testament It is recorded to the perpetuall praise and commendation d 1 King 18 13. of Obadiah that he hid the Prophets of God in a Caue from the cruelty of Iesabell and sustained them with food and ministred all thinges necessary vnto them The like we see in Iob e Iob 31 16. who restrained not the poore of their desire nor caused the eyes of the Widdow to faile he saw not any perish for want of clothing nor any poore without couering his loynes blessed him because he was warmed with the fleece of his sheepe The widdow of f 1 King 17 10. Zarephath releeued Eliah in the Famine The Apostle commendeth Onesiphorus g 2 Tim 1 16. because he oft refreshed him and was not ashamed of his Chaine but when he was at Rome he sought him out very diligently and found him The Euangelist Luke in the Actes of the Apostles declareth that Tabitha h Act 9 36. 39 and 10 2. was full of good workes and almes which she did for she made many Coates and Garments to couer the Saintes Cornelius is reported to be a deuout man and one that feared God with al his houshold which gaue much almes to the people and praysed God continually All these Testimonies of holy Scripture teach vs that to do good to yeeld releefe and to minister comfort vnto men especially to the Saintes of God is a necessary duty belonging to all the seruants of God Reason 1. Now as we haue heard sundry commandements and examples to moue vs heereunto so diuerse reasons may be produced to confirme the same vnto vs. The wise man in the booke of Ecclesiastes is plentifull in this argument First he presseth vpon vs this duty in respect of the rich reward that shall be rendred to those that are mercifull to the poore For exhorting all men to i Eccl 11 1. cast their bread vpon the Waters that is euen where it seemeth to be lost where no hope of recompence remaineth he giueth this reason for after many daies thou shalt finde it And in the booke of the Prouerbes he saith k Prou 19 17. Mat 10 42. He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen When one lendeth to an honest man he feareth no losse but hopeth to receiue againe much more may we be assured that God himselfe will restore and repay who is not as the sonnes of men that he should delude or deceiue vs. Reason 2. Secondly he moueth vs to the fruites of Charity and compassion from the consideration of the vncertainty and vanity of all things insomuch as albeit we know what is present we are ignorant of that which is to come All things in this life are mutable and vncertain 1 The life of man is vncertaine we know not how short a time we haue to liue and to exercise our liberallity Wee know not what one l Prou 27 1. day may bring forth and that one minute and moment may cut off all opportunity to shew mercy 2 It is vncertaine whether the riches which now we haue in plenty and abundance shall continue and abide with vs. The Apostle calleth Riches by this title m 1 Tim 6 17 vncertaine riches and Salomon saith n Prou 23 5. Wilt thou cast thine eyes vpon them which are nothing For Riches taketh her to her Winges as an Eagle and flyeth into the heauen Who was to be compared with Iob among all the men of the East yet suddainly he was stripped of them and made one of the poorest It is vncertaine what our estate and condition may be and to what necessity our selues may come wee may be brought to that extremity that we may stand in need of the help of others and be constrained to aske almes and begge our releefe of them when as we by the righteous iudgement of God shal find rich men so affected toward vs as others haue found vs when we had the goods of this world Lastly it is vncertaine what thy sonne and heire will prooue thou knowest not whether he will riotously wast and prodigally consume all that thou hast left which thou hast gotten with care and trauell or whether a stranger shall enter vpon thy labours and vsurpe that which is not his owne This is that reason which Salomon setteth downe in his
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first
He had compassion vpon them and shewed great loue toward them We see how Christ applyeth this to the Conscience of Peter e Iohn 21 15 16. willeth him to try his loue toward him by feeding his Sheepe and Lambes thereby assuring him that if he perswaded himselfe to loue Christ Iesus and yet was not carefull to teach his people he deceiued himselfe and lyed to the Holy-Ghost who would finde him out in his sinne This serueth to reproue sundry corruptions and to meete with many abuses in the Ministers that make them vnworthy of the name of Fathers and testifie that their hearts are empty of this vnfaigned loue that ought to bee in them towards Gods people whom they should affect as deare Children First f What Non-residency is it condemneth the wilfull and ordinary absence of the Pastor from his flocke that is committed to his care and charge whereby the duties of teaching and example of life in his owne person are neglected True it is there may iust and lawfull causes of the Pastors absence sometimes fall out so that the Church be not endamaged but as farre as is possible be sufficiently prouided for as sickenesse g Concil Mogunt Can. 25. August epist 138. Tripart hist lib 6. cap. 22. of body whereby he is restrained Church affayres whereby hee is hindered Persecution whereby he is enforced to flye Priuate affaires whereby he is necessarily constrained for a time to be absent but a wilfull long and continued Non-residency from that particular Congregation enioyned him to feed is euidently conuinced by many Reasons grounded vpon the word of God and the practise of the Church of Christ The Scriptures of the olde and new Testament do directly forbid it The Lord saith by his Prophet Esay h Esay 61 6. Ezek. 44 8. Zac. 11 16 17 I haue set Watchmen vpon the walles O Ierusalem which all the day and all the night continually shall not cease ye that are mindfull of the Lord keepe not silence and giue him no rest till he repaire and till he set vp Ierusalem the praise of the world The Prophet Ezekiell is plentifull in this argument who speaking of vnfaithfull Leuites saith Ye haue not kept the ordinances of mine holy things but you your selues haue set others to take the charge of my Sanctuary So the Prophet Zachary setteth downe this as a great iudgement of the Lord I will raise vp a Shepheard in the Land which shall not looke for the thnig that is lost nor seeke the tender Lambes nor heale that which is hurt nor feede that which standeth vppe but hee shall eate the flesh of the fat and teare their Clawes in peeces It is noted of Salomon i 1 Kings 6 10 1 Chro. 28 11 12 13 19. when hee builded the Temple to bee the place of preaching and Prayer which he did according to the word of God he also builded Houses and Chambers round about the Temple ioyned vnto it to teach the Priestes and Leuites that they should bee neere vnto their charges For this cause also it is expressed k 1 Sa. 1 9 12 That Eli the Priest of God sate at the doore of the Tabernacle to espy the manners and to aunswere the doubts of those that came and resorted vnto him And the Apostle Paul expressing the Priests function saith l 1 Cor. 9 13. They did minister about the holy things and did wait at the altar He m Prosedreuontes vseth a word of great force and strength that bindeth them to a continuall residency and sitting at their charge If wee come to the New Testament we shall see sundry directions importing and implying the Pastours presence with his people The Apostle speaking to the Elders of Ephesus n Act. 20. 28 29. saith Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feede the Church of God which he hath purchased with his owne bloud for I know this that after my departing shall grieuous Wolues enter in among you not sparing the Flocke The Apostle Peter likewise exhorteth the Elders o 1 Pet 5 2 3 Feede the Flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind The Apostle to the Hebrewes warneth the Church p Heb. 1 3 17. To obey them that haue the ouer-sight of them and submit themselues for they watch for their Soules as they that must giue accounts It is a great wonder that negligent Pastors reading these places and considering these charges laid vpon their shoulders can so easily shake them off or so slightly passe them ouer or so soone forget them They may seeme more then sufficient to conuince them of want of loue of abundance of couetousnesse of excesse of idlenesse of hardnesse of heart of contempt of the word which they should teach to others A great and heauy iudgement of God is vpon them that can passe ouer this duty without feare and trembling that can see neyther the daunger of their owne soules nor the danger of the peoples Soules through want of instruction Againe the Titles giuen to the Ministers vnder the Gospell as also to the Prophets and Priestes vnder the Law doe vrge diligence faithfulnesse and carefull attendance and consequently the personall presence of the Pastor They are called q Ephe. 4 11. Shepheards r Ezek. 33. Watch-men Å¿ Luke 12 42. Stewards t Heb. 13 17. Captains u 1 Cor. 3 9. Builders x 2 Cor. 5 12. Embassadours and such like so that though they teach oftentimes by themselues and continually and constantly by others they are not excused The office of the Minister is set forth in the Picture of a Shepheard who by reason of the multitude of rauenous Wolus other hurtfull Beasts keepeth watch day and night ouer his flocke He is a Watch-man set in his Watch-Tower to discry the enemy and to giue warning of the danger He is a Steward to prouide for the Family and to giue them their portion of meat in due season He is a Captaine of the Lords Hoast to lead them into the obedience of godlinesse and to goe before them in example of life He is a Builder to frame them and fit them to be stones in the Lordes building He is an Ambassadour to deliuer the will of him that sent him and to speak being called as the words of God These comparisons as they serue to teach diligence and continuance in preaching so they are forcible to presse him to attend vpon his charge that attendeth vpon him Thirdly the Apostle speaking of the office of the Minister saith y 2 Cor. 2 16. Who is sufficient for these thinges When he hath done all he can and imployed himselfe to the vtmost of his power yet he shall come farre short of his duty how much more when hee is ordinarily absent from his charge
from whence he came Doctrine 5. The Gospel doth not abolish or diminish ciuil ordinances and distinct degrees among men Heereby we learne that the Gospell of Christ doth not dissolue or abolish but confirme establish ciuill ordinances distinct degrees and politick constitutions among men as between Princes and Subiects Parents and Children Husband and Wife Maister and Seruants Superiors and Inferiors This appeareth in many places of the worde where the seuerall and distinct duties of n Rom. 13 1. seuerall and distinct callings are mentioned and required by the Apostle Heereunto commeth that which he setteth downe Rom. 13. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Likewise o Ephes 5 22 25. 6 1 2 5 9. Col. 3 18 19 20 21 22. writing to the Ephesians he chargeth Wiues to submit themselues vnto their husbands as vnto the Lorde he willeth Husbands to loue their wiues euen as Christ loued the Church and gaue himselfe for it he requireth of Children to obey their Parents in the Lorde for this is right he commaundeth Fathers not to prouoke their Children to vvrath least they be discouraged but to bring them vppe in instruction and information of the Lord he prescribeth vnto Seruants to be obedient vnto them that are their Maisters according to the flesh with feare and trembling in singlenesse of their hearts as vnto Christ and he setteth downe the duties of Maisters that they should deale iustly with their seruants putting away threatning knowing that euen their Maister also is in Heauen with whom there is no respect of persons In like manner when he writeth to Timothy he saith p 1 Tim. 6 1. Titus 2 9 10 and 3 1. Let as many Seruantes as are vnder the yoake count their Maisters worthy of all honour that the name of God and his Doctrine be not euill spoken of And Titus 2. Let Seruants bee subiest to their Maisters and please them in all things not answearing againe neither pickers but that they shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things for that grace of God that bringeth saluation vnto all men hath appeared The like exhortations and establishing of ciuill ordinances we see in Peter q 1 Pet 2 13 14 and 3 1 2 7 Submit your selues vnto all manner ordinance of man for the Lordes sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that do well So likewise hee chargeth the Wiues to bee Subiect to their Husbands that euen they which obey not the word may without the word hee won by the conuersation of the wiues while they beholde their pure conuersation which is with feare And the Husbands he teacheth That they should dwell with them as men of knowledge giuing honour vnto the woman as vnto the weaker vessell euen as they which are heyres together of the grace of life that their prayers be not interrupted Christ our Sauiour willeth vs to r Math. 22 21. Giue vnto Caesar the things that are Caesars and vnto God the thinges that are Gods The Apostle hath heaped together manie such precepts vnto the same Å¿ 1 Cor. 7 3 5 10 11 12 13 20 21 22. purpose 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence and likewise the wife vnto the Husband defraude not one another except it bee with consent for a time vnto the married I commaund not I but the Lorde let not the wife depart from her Husband and let not the Husbande put away his wife If any Brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her and the woman that hath an Husbande which beleeueth not if hee bee content to dwell with her let her not forsake him Let euerie man abide in the same Vocation vvherein hee was called Bretheren let euerie man wherein hee was called therein abide with GOD. All these rules and commaundements serue to teach vs this truth that howsoeuer the gospel doth make vs al as brethren and ioyne vs together in one body yet it doth not abrogat and abolish the difference betweene man and man and bring in an Anarchy and confusion but setleth a distinction betweene Prince and subiect betweene Maister and seruant betweene high and low Reason 1. This Doctrine of the gospel will better appeare if we marke the reasons For first God is not the author of confusion and disorder but of peace and order Look vpon al the creatures of God in heauen earth on high and beneath and we shal be constrained to cry out with the prophet t Psal 104 24 O Lord how manifold are thy works In wisedom hast thou made them al the earth is full of thy riches Al tumult and sedition al disorder and insurrection commeth from the deuill he is the author thereof For he first brought in sin and sin brought in disorder Hence it is that the apostle saith u 1 Cor. 14 33 40. Colos 2 5 God is not the author of confusion but of peace as we see in al the churches of the Saints He commandeth that al things be done honestly and in order he commendeth the goodly order that is obserued among the faithfull and therefore he teacheth not any disorders nor alloweth them where they are Reason 2. Secondly Christ came not into the world to abolish the Lawe but to establish it x Mat. 5 17 18 as he testifieth Mat. 5. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truely I say vnto you till heauen and earth perish one iot or one title of the Law shal not escape till all things be fulfilled Now we know that the moral Law commandeth the honor of Father and Mother that is of all superiors who beare a part of his image If then the end of his comming were to ratifie the Law then it followeth that the Law making a difference betweene superiors and inferiors remaineth and shall remaine in his full strength power and vertue Reason 3. Thirdly the Gospell commaundeth hearty obedience as vnto God and therefore doth not dissolue or disanull true obedience nay it is a praise and ornament to the Gospel when all sortes walke in the duties of their seuerall Callings and specially such as are the obedience of others Seruants are the lowest condition in the Church and yet the Apostle teacheth that by vprighnesse of their life and obedience to their Maister for Conscience sake y Titus 3 10. 1 Tim. 6 1. they may adorne the Doctrine of God our Sauiour in all things and on the other side by the euil life stubbornesse and disobedience of seruants that professe
the knowledge of the Gospell the name of God and his Doctrine is blasphemed and euill spoken of Likewise speaking of beleeuing Wiues that haue vnbeleeuing Husbands he putteth them in minde of subiection to the end that by their holy conuersion they may winne their husbandes to embrace true Religion To this purpose the Apostle Paul teacheth seruants to be obedient to them that are their Maisters according to the flesh and chargeth them z Col. 3 22 23 that whatsoeuer they do they do it heartily as to the Lord and not to men Seeing therefore that God is the authour of order not of confusion seeing Christ came not to abolish but to establish the Lawe and lastly seeing the Gospell teacheth subiection and doth not release or acquite any of their duty it followeth that the gospel doth not bring in parity and equality among al the Mother of al mischiefe but discerneth and distinguisheth of the Callings of men it doth not giue liberty to peruert all order it maketh not Seruants to be Maisters and Maisters to be seruants but directeth euery one to keepe his place and to abide in his vocation Vse 1. Seeing this is the honor commendation of the gospel let vs see what Vses arise from the knoledge of this point First of al we conclude from hence necessarily that it hath alwaies bin a lying deuise and diuellish slander to Christian religion to be the author and fauorer of carnal liberty and to Christian professors to be enemies to states and commonwealths to magistrats lawes ciuil ordinances This hath alwaies bin the accusation of slāderous tongs to brand the Gospell as the breeder and bringer in of all vprores and conspiracies yet there is no Doctrine vnder the Heauen that lesse deserueth to bee defamed For the Gospell was a friend to Princes when Princes were enemies to the Gospell it teacheth to be subiect vnto them to pray to God for them to obey all their godly constitutions and therefore it is the Father of lies and enemy of al truth that hath sought to disgrace discredit the holy truth of God and such as in truth do embrace it Hee seeth and perceiueth that if the Gospel stand his kingdome must fal if the Gospel florish his kingdome must decay Hence it is that the church people of God haue in al ages and times of the world bin accused of rebellions treasons seditions insurrections many other greeuous impieties Heerof the scripture experience affoord plentiful examples In the book of Ezra the enemies accuse the guiltles Iewes z Ezra 4 15. 1 King 18 17. Ester 3 6. to be a rebellious people that they haue of old bin alwaies giuen to sedition Ahab burdeneth Elias that it was he his fathers house that trobled Israel Haman suggesteth vnto the king against the Iewes that their lawes were diuers from al people that they did not obserue the kings lawes and therfore it was not for the kings profit to suffer them The Apostles are accused to be authors of sedition troublers of cities raisers of tumults causers of rebellion breakers of lawes and teachers of ordinances not lawful to receiue they said of them b Acts 16 19 20. and 24 5. These men that are Iewes trouble our City they preach ordinances which are not lawful for vs to receiue neither to obserue seeing we are Romans Where we see they couer their couetousnesse with a shadowe pretence of standing against innouation but they discouer the hollownesse hypocrisie of their harts when they ioyn trobling of the state and preaching of the gospell together Whereby it appeareth that their troubling of the city was nothing els but because they preached the word which the deuill his instruments could not beare and abide Paule is accused by Tertullus to be a pestilent fellow and a moouer of sedition among all the Iewes thoroughout the world and that he taught al men euery where against the law of Moses And no maruel for thus they dealt with the son of God when he taught the truth without mixture of error and without respect of person he was accounted accused not onely to be a Sorcerer a Samaritan a Drunkard a glutton a deceiuer a deuil c Luke 23 2. but an enemy to Caesar and a troubler of the publick peace Now al these things being considered let vs remember what the Lord Iesus sayth to vs d Iohn 15 20. The seruant is not greater then his maister if they haue persecuted me they will also persecute you The heathē after Christs time cried out against the christians that they were the authors and causes of al publick plagues calamities that fel vpon kingdoms countries If Nilus flowed not ouer the fields if the heauen stayed if the earth quaked if famine encreased if the pestilence continued by and by the poor Christians as the sheep of Christ were cast vnto the lyons They charged them to make priuy conspiracies e Euseb lib. 5. cap. 11. Tertulli in Apologel Cyprian contra Demetrian to deuise secret counsels against the commonwealth to murther children to feed themselues with mans flesh and to practise all Iniquity they were so blinded that they could not perceiue that their Idolatries brought Gods iudgments Thus we see how the church hath lien open to all false surmises and suggestions of sedition But what can be immagined more vniust or vetrue If there be any peace in this world in any lande it is for the Gospels sake and it commeth through the bountifulnesse of God for his peoples sake that call vppon him Neuerthelesse as the Gentiles dealt with the Iewes and Christians from time to time so doe the wicked in these dayes with the godly they lay to their charge that they keep no lawes that they disobey Princes that they are seditious and tumultuous and enemies to the State If we see or heare the Saints of God thus handled and euilly intreated we must know that this is an olde deuise of the deuill practised against the Prophets against Christ against the Apostles and against all true Christians euen from the beginning And let this serue to comfort vs when wee finde such slaunderous imputations and accusations layde to our charge considering that thus they haue reuiled and railed vppon the Seruants of GOD that haue beene before vs in all times and that wee haue Christ Iesus the witnesse of our innocency who if not in this life yet in the life to come will reueale the thinges that are hidden in darknesse and bring to light the things that are couered In the mean season we must remember f Math. 5 11. that they are pronounced blessed that are reuiled and persecuted for righteousnesse sake and wee must labour to conuince them not so much by words as by deeds g Demosth de corona answearing the falshood of their slanders by the vprightnesse of our liues which shal be able to speak
earth and licke vp the dust of thy feet That is they shall reuerence and serue Christ and his Church and they shall account it no dishonour vnto them to do any good to the Saints All these Testimonies serue as so many proofes to witnesse this truth that wee must account this our condition that we are all as Seruants to doe seruice to our Brethren and to imploy our selues and best endeuours to do them good according to their wants Reason 1. The reasons follow which will cause this Doctrine to sinke deeper into vs and make the truth appeare without all gaine-saying First whatsoeuer gifts are bestowed vppon vs to this end they are bestowed to profit with all to helpe one another and to edifie that body whereof we are members We are all Fellow-members of one body and therefore are bound to releeue and refresh our Brethren Euery member serueth one another are for the whole Nature it selfe in other things teacheth vs this duty The Sunne as the eye of the World shineth not for it selfe it yeildeth not heat for it selfe but for others The clouds which are as the bottels of heauen do not drop down raine for themselues but for others The earth which is as the Mother of these inferiour things bringeth forth Hearbs and Grasse and Fruit and Corne for the vse of man and not for it owne benefit This comparison drawne from the members of the body seruing one another and euery one caring for the whole is often vrged by the Apostle He teacheth that p Rom. 12 4 5. and 1 Cor. 12 20 25 26. As wee haue many Members in one Bodie and all Members haue not one office so we beeing many are one Bodie in Christ and euerie one one anothers Members And in another place There are many Members yet but one Bodie the Members should haue a care one of another least there should be any diuision in the Bodie Therefore if one Member suffer all suffer with it if one Member be had in honour all the Members reioyce with it If then one of the Members of our naturall body be ready to doe seruice to the other to the whole it should be our care to do the like that are of the Mysticall body of Christ Iesus from whom as from the head we receiue all influence of spirituall grace necessary to saluation Reason 2. Secondly it is our duty to follow the example of our Lord and Maister Christ Iesus he came to serue not to be serued to Minister not to be ministred vnto to redeeme not to rule This our Sauiour preached to his Disciples when they began to thinke of Lordship and to disdaine one another q Mar. 10 43 44. Whosoeuer will be great among you shall be your Seruant and whosoeuer will bee cheefe of you shall be the Seruant of all for euen the Son of man came not to bee serued but to serue and to giue his life for the ransome of many Where hee sheweth that the way to true honour is to serue so that the greater seruice we doe to the Brethren the greater honour we shall receiue at the handes of God The greater our seruice is the greater shall be our reward when euery one shall receiue according vnto his work This we see farther strengthned vnto vs in the example of Christ who humbled himselfe to wash his disciples feete and to wipe them with a Towell being washed and saide vnto them r Iohn 13 4 12 13 14 15. Know ye what I haue done vnto you Ye call me Maister and Lord and ye say well for so am I if I then your Lord and Maister haue washed your feet ye ought also to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you the Seruant is not greater then his Maister nor the Ambassadour greater then he that sent him We are taught to set Christ the most absolute example before our eyes to learne humblenesse of minde and the duty of seruice one to another we must consider him in his glory and in his humilitie First in his glory as our King as our head as our Lord and as our Maister then in his humility as abased and humbled in our Flesh vnto death euen to the death of the Crosse When we haue done this then we are thus to reason with our selues hath Christ in his great glory cast downe himselfe for my sake and ought not I if I were the highest vpon earth stoope downe to my equals Ought not I that am his Subiect his body his Disciple his Seruant to serue the necessities of my Fellow-seruants Thus the Apostle commending Loue to the Saints and meeknes of minde leadeth vs to Christ Å¿ Phil. 2 4 5 6 Looke not euery man on his owne thinges but euery Man also on the thinges of other Men let the same minde be in you that was euen in Christ Iesus who being in the forme of GOD thought it no robberie to be equall with GOD he made himselfe of no reputation he tooke on him the forme of a Seruant hee humbled himselfe and became obedient vnto the death If then we looke vnto Christ Iesus the Authour and Finisher of our Saluation we haue him as a perfect example without blemish and as a pure Glasse without staine to looke vpon who in the greatest glorie hath shewed the greatest abasement in the greatest honor he hath set before vs the greatest humility Reason 3. Thirdly true Religion consisteth in ministring to the Saints in helping and succouring of the poore in imploying himselfe to the good of others as a Candle that spendeth wasteth it selfe to giue light to them that are in the house It consisteth not in bare knowledge but in practise not in an idle Faith but in the fruits of loue This the Prophet Esay sheweth and sets down t Esay 58 10. If thou poure out thy Soule to the hungry and refresh the troubled soule then shal thy light spring out in the darkenesse and thy darkenesse shall be as the noone day And the Lord shall guide thee continually he shall satisfie thy Soule in drought he shall make fat thy bones so that thou shalt be like a watered Garden and like a Spring of Water whose Waters faile not Meaning that they which releeue the poore and comfort such as are comfortlesse their light shall neuer bee put out but shine for euer God will be their comfort in the day of trouble and he will recompence aboundently their good workes Seeing then the giufts u 1 Cor. 12 7. that we haue are giuen to euery man to profit his Fellow-members withall seeing we are to tread in the steps of our blessed Sauiour Iesus Christ and seeing the truth of Religion standeth in the fruits of loue we may conclude necessarily the former Doctrine that we ought to account it no disgrace vnto vs to abase our selues to do seruice and to Minister
from them God hath giuen them breath and life to doe good to his Church and hee hath lifted vp their heads aboue others in wealth and authority to serue him but they are going out of the World before they know wherefore they came into the World And when they must leaue the World and depart out of it wherein they haue beene but Tennants at will they remember with anguish and terrour of conscience that they haue done nothing lesse then that for which they were sent into it but haue imployed their goods their strength their wit their wisedome their life their dignity and all to oppresse and vex the Church yea to root it if it were possible out of the earth It were good they could in time remember their fore-Fathers Pharaoh Senacharib Ahab Iezabell Iudas Herod and such like Persecutours and Enemies that breathed out threatnings against the Church and as they resemble them in their life let them take heede they follow them not in their death and after their death But let vs that practise better things know that God doubtlesse will remember them in kindnesse that remember the afflicted Saints and cast such off with shame and dishonour that doe despise and despight them We haue a worthy example heereof in Ebed-melech recorded by the Prophet Ieremy i Ier. 38 8 9. 39 16 17 18. who because he intreated for the Prophet and suffered him not to lie in the Dungeon and to dye for hunger through the false suggestions of his malicious enemies God shewed mercy vnto him and deliuered him from the plague that fell vpon the Citty This serueth as an k How the mister is to comfort himselfe in seruing the Church instruction both to the Minister and people If the Minister haue laboured in the duties of his calling and in the seruice of the Church and in the execution of his Ministry and in the feeding of the flock committed vnto him he hath wherein to comfort himselfe he may be assured of his loue vnto Christ and consequently of Christes loue toward him Wee must remember what Christ saide to Peter Louest l Iohn 21 16 17. thou me Feed my Sheepe feed my Lambs So the Apostle mentioning his great paines and troubles and daungers to preach the Gospell that hee seemed as a man eyther distract of his wits or puffed vp with ambition and vaine-glory he assigneth this as the true cause m 2 Cor. 5 13 14. The loue of Christ constraineth vs. If then we consider what loue the Lord hath shewed toward vs or behold how deare his Church is vnto him and with how great a price hee hath redeemed it wee cannot but in the Meditation thereof be thrust forward if we loue him or regard him to performe the duties of our Ministration although they be mightie painefull in seeding in weeding in plauting in strengthning and in comforting according as daily occasion shall be offered vnto vs. But if wee be entred into this calling and do nothing therein but please men and serue our selues and our owne lusts being entred what comfort can wee finde or what reward do we looke for at his hands that hath chosen vs to bee Shepheards and Watchmen Wee must not be like vnto the Prophets mentioned in the Prophet Micah n Mich. 3 11. The Priests of Sion teach for hire the prophets thereof prophesie for Money If then wee haue greater respect to the fleece then to the Sheepe or to the wages then to the worke we serue our selues and not the Lord Christ and he will accept no such seruice at our hands For wee serue our owne bellies but not the Church we fil our purses wee feede not the people Woe o Ezek. 34 1. be vnto such Shepheards should not the Shepheard feede the flocke What will our gaine and glory profite vs at the last day when they must leaue vs and we must leaue them We shall receiue more sound comfort and peace when we shal depart this world and remember what account we are to giue of our paines taken in our calling in our labours vndertaken in the Ministery then in the heaping vp of many liuinges and the getting of much riches If we haue gained but one soule to God he shall stand vp for vs when all the mucke of this earth shall fall downe He shall be our ioy and our crowne when all other delights shall giue vs the farewell Neyther doth this Doctrine and duty serue onely for the comfort of the Minister p How the people are to comfort them selus in seruing the Church but for the comfort of the people that haue endeuoured in their callings to serue the Church and laboured vnfaignedly to seeke the wel-fare thereof They that haue had a sweete feeling of the loue of God are carefull to loue him againe and they that loue him in singlenesse of heart will be enforced and constrained to loue his children and to doe all the seruice they can vnto them They will thinke no dutie too much they will thinke all they haue done all they can do to the Church to bee too little Hence it is that Christ Iesus commending the Church of Tyatira for such good works as were found therein q Reuel 2 19 beginneth with Loue and Seruice First he mentioneth their Loue then he addeth their Seruice to shew that as our Loue must appeare by our fruits of Seruice so all our Seruice must proceede from Loue to those whome wee serue If a man imploy himselfe neuer so dilligently and take neuer so great paines and trauaile with all his power for the peace and good of the church yet if it proceed not from a sincere loue toward them but either from a loue of gaine or a desire of glory or a fame of praise he shall receiue no rewarde at the hands of God This seruice as at all times we must bee ready to make it appeare so especially wee must shewe it in the necessities of the Church When it lyeth vnder the heat of persecution or feeleth the Arrow of famine or beareth the affliction of pouerty and groaneth vnder the waight of these burdens we must remember that we owe our seruice to them as a dutie and that we are the seruants of the Church This shall bee our crowne and comfort in the last day Vse 3. Thirdly seeing God requireth of all true Christians of what condition soeuer they be according to the meanes affoorded vnto them to vse their guifts their power their possessions and whatsoeuer benefits they haue receiued to vse them I say to the comfort and seruice of Gods Saintes it kindleth the affections of Gods people to blesse and praise God for them to speake well of them to pray vnto God for them and to obtain greater blessings for them then they haue bestowed Thus they that doo good to the Church do good to themselues they that giue much vnto them do receiue more and such as haue beene
faces from the faithfull as the Priest and Leuite did in the Gospell but be ready to helpe as God giueth ability and offereth opportunity Nay it is not enough for vs to succor such religious Saints as we see want succour but we must learne and labour to know the state of the Church and aske of others howe it fareth with the godly poore among vs. The children of God haue gone before vs in the doing of this dutie It is noted of Abraham the Father of the faithfull that he waited not till the strangers craued entertainment at his hands but he ran to meete them from the Tent doore and prayed them to take some refreshing at his hands z Ge. 18 19 Heb. 13 2. whereby he receiued Angels into his house at vnawares If we beleeue him to be the Father of the faithfull as the Scripture calleth him that we would be accounted as his children wee must be carefull to doo the workes of Abraham They are not children that tread not in his steps and follow not his example The like we might say of Lot who sat at the gate of Sodom and rose vp to meete the men and prayed them to turne into their seruants house and to lodge with him all night The holy man Iob iustifieth his innocency cleareth himselfe from Hypocrisie a Iob. 31 32 That he suffered not the stranger to lodge in the street but opened his doores vnto him that went by the way Nehemiah was carefull to know the state of the Church b Nehem. 1 2. and asked his brethren that came from Ierusalem concerning the Iewes that were deliuered which were of the residue of the captiuity by whom he heard that they liued in great affliction in reproach that the Citty was broken downe and the gates thereof burnt with fire So the Shunamite hauing prepared a Chamber for Elisha to lodge him and set therein a bed and a Table a Stoole and a Candlesticke constrained him to come into her house to eate bread We see how Lazarus and his two Sisters Martha and Mary receiued the Lord Iesus to house c Luke 10 38. Iohn 11 3. ministred vnto him They fed him and hee fed them they gaue him the meate that perisheth but he gaue them the bread of life and the meate that endureth for euer Likewise the Euangelist Luke noteth in the Acts of the Apostles that when the heart of Lydia was opened to attend to the thinges that Paule deliuered she besought them saying d Acts 16 15. If ye iudged me to be faithfull to the Lord come into my house and abide there and she constrained them These are worthy examples of faithfull men and women that teach vs by their owne practise what maner of seruice is due to the Saints not onely to helpe those whose miserie we know but to enquire of them whose state we do not know This indeed is pure and perfect loue when we do to our brethren as we desire they shold deale toward vs. The Wise-man would haue euery one e Prou. 27 23 to bee diligent to know the state of his flocke much more it is required of vs to enquire the state of Gods flocke which is his Church that hee hath redeemed with his precious blood It is not therefore enough for vs to say wee knew not their wants seeing all those are wilfully ignoraunt that haue the meanes to come knowledge and yet will not vse the meanes We may oftentimes know the necessities of the Saints but we will not enquire of them because we wil not know them This shal not excuse vs in the sight of God but accuse the more because our ignorance is affected ignorance inasmuch as we might knowe and yet we do not desire to know Verse 14. But without thy minde would I do nothing that thy benefit should not be as it were of necessitie but willingly We haue seene already the reason why Paul was desirous to haue retained Onesimus with him to wit that hee might haue ministred vnto him and serued him in his afflictions that did befall him for the Gospels sake Now he declareth the reason why without the knowledge and consent of Philemon he would not detaine him to the end that the dutie or good turne which he might that way receiue at his handes might be done freely willingly and chearefully not by constraint and compulsion Doctrine 2. All Christian duties done to God or man must be done willingly and cheerefully Heereby we learne that all Christian duties doone to God or man must be done with a free willing chearefull and hearty affection This is it which the Lord requireth Deut. 6. Heare ô Israell the Lord our God is Lorde onely And thou shalt loue the Lord thy God f Deut. 6 5. Math. 22 37. with all thine hart and with all thy soule and with all thy might So the Prophet Dauid g Psa 119 108 prayeth O Lord I beseech thee accept the free offerings of my mouth and teach me thy iudgments No other Sacrifices please God but such as are free and voluntary all things must bee done in loue with a ready minde The Apostle teacheth that h Rom. 12 8. Hee that distributeth must do it with simplicity he that ruleth with diligence he that sheweth mercie with chearefulnesse This also was figured out vnto vs in the shadowes and Ceremonies of the Law when the people were commaunded to offer a male without blemish presenting him i Leuitic 1 3. of his owne voluntarily vvill at the doore of the Tabernacle of the congregation before the Lorde declaring thereby that our seruing of him must not be grudgingly but wee must performe it frankly and freely and with a willing minde The Apostle moouing the Corinthians to bountifulnesse toward the poor Saints at Ierusalem teacheth them that they must offer a free will offring k 2 Cor 8 19 I sent the brother whose praise is in the Gospell which seemeth to bee l Acts 13 2. Barnabas who is also chosen of the Churches to be a fellow in our iourney concerning this grace which is ministred by vs vnto the glory of the same Lord and declaration of your prompt minde All these vvords of Scripture are vvitnesses of this trueth beyond all exception that God neuer liketh of constrained seruice but will haue men to doo their duties to him voluntarily as is fit to be performed of the creature toward his Creator and of the Childe tovvard his Father Reason 1. Let vs see hovv the reasons vvil make this better to appeare vnto vs that vve may haue strong proofe to put the matter out of all doubt First God loueth a cheerefull giuer a cheerefull seruant a cheerfull seruice It is the hart and the invvard affections that he accepteth regardeth vvhich is the principall part of a man and the fountaine from whence al outward actions proceed He will haue the heart or else he will
serueth greatly to comfort vs both in prosperity and aduersitie and that for the time to come wee should repose our whole hope in God For seeing all thinges come to passe by the prouidence of God so that not so much as sinne it selfe is committed without his will it is a great comfort many waies to Gods Church and chosen Children Wee know that hee can moderate and will moderate the rage of the Deuill and the mallice of wicked men that they shall not hurt or hinder their Saluation For the Deuill is the Lordes Seruant or slaue to worke his will albeit he do it vnwillingly and by compulsion The Prophet Dauid saith c Psal 16 8. The Lorde is at my right hand therefore I shall not slide And when his Souldiers were purposed to stone him to death he was in great sorrow and heauinesse d 1 Sam. 30 6 But he comforted himselfe in the Lord his GOD. If then we cast vp our eyes and behold the prouidence of God euermore watching ouer vs wee shall not doubt of the loue and goodnesse of God nor of deliuerance to come from his hand albeit we see no ordinary meanes but all thinges goe a contrarie way This made the holie Man Iob say e Iob 13 15. Though the Lorde would kill mee yet will I trust in him And the Prophet f Psal 23. Though thou cast me into the place of Dragons and into the shaddow of death yet will I feare none euill The church being in great perplexity and danger in the daies of Mordecay he was not without comfort he liued not without hope hee ceased not to vse lawfull meanes for the deliuerie of it he was not at his wits end nor dispaired of an happy issue because his heart was grounded and established in the Doctrine of Gods prouidence as appeareth by his wordes to Ester g Est 4 13 14 Thinke not with thy selfe that thou shalt escape in the Kinges House more then all the Iewes for if thou holdst thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers House shall perrish and who knoweth whether thou art come to the Kingdome for such a time Againe this prouidence of God in euery thing teacheth contentation of minde in euery estate yea in aduersity when we lie vnder the Crosse so that all thinges goe against vs forasmuch as Gods prouidence hath appointed vs our lot and portion When we liue in peace and haue abundance of outward meanes to maintaine vs as plenty riches health pleasure friends libertie and such like we must remember from whom they come and so be put in mind to be thankfull for them because they come not to vs by chance but by Gods prouidence so that we must not barely looke vpon them nor wholely rest vpon them but behold his goodnesse and blessing in them For if wee consider that all prosperitie commeth from him as Meate Drinke ease peace and all plenty who is not pricked forward and stirred vp vnto Thankesgiuing towards so louing and bountifull a Father Hence it is that the Apostle saith h 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus The Prophet Esay complayneth of the vnthankefulnesse of the Iewes towards GOD i Esa 1 4 5 6 7 I haue nourished and brought vp Children but they haue rebelled against mee the Oxe knoweth his Owner and the Asse his Maisters Cribbe but Israell hath not knowne mee my people hath not obeyed mee The Prophet Dauid dealt otherwise and behaued himselfe with greater dutie teaching vs all what to doe when hee saith k Psal 116 12 What shall I render vnto the Lord for all his benefits toward me I will take vp the cup of saluation and prayse the name of the Lord. But when these outward things whereby life is maintained do faile vs we must not faile to remember whence famine warre pestilence sicknesse trouble and affliction come that there is no euill in the City which the Lord hath not done Moreouer let vs depend vpon him for the time to come assuring our selues that he will not leaue vs nor forsake vs. He giueth vs euery day experience of his mercies so that by remembrance of benefits receiued from him wee cannot doubt of his fauour toward vs. Lastly this should bee a very strong reason vnto vs not to be vnmeasurably dismayed nor excessiuely offended when offences and great euils breake out among vs as oftentimes it falleth out whereby many are ready to shrinke backe and others are much disquieted to see the Church of God so troubled We are not to thinke it strange or to forsake the faith through these scandals for God would not suffer any euill to come to passe vnlesse out of that euill hee were able to bring good and out of that sinne to bring forth righteousnesse to the glory of his great name and for the saluation of his deere Church Hee would neuer haue left Adam vnto himselfe if he had not determined out of his fal to gaine praise to himselfe and to prouide better for his people It is necessary that offences come but woe to that man by whome they come Let vs not therefore fret our selues because of the wicked men neyther be enuious for the euill doers for they shall soone be cut downe like grasse and shall wither as the greene hearbe And we must rest and be resolued assuredly that God dooth not allow or fauour their sinne nor purposeth to free them from the guilt and punnishment of sin howsoeuer he turneth their wicked purpose to a good end For sinne l 1 Iohn 3 4 Iohn 8 44. is the transgression of his Law But God neuer swarueth nor stayeth from the strait rule of his owne will neither putteth wickednes into man but as the earth affoording sap and moysture as well to the euill trees as the good cannot be reproued because the cause why the euill trees bring forth euil fruit is of themselues and their owne nature or as the Sunne that rayseth euill smels and noysome fauors from vnsauoury puddles cannot iustly bee found fault withall because the reason thereof is not in the Sun beames but in those corrupt places euen so when God disposeth to good endes the sins of men that proceed from the instigation of the Deuill and abide in the vngodly themselues he cannot be called the cause or author of sinne although by his prouidence he moueth all thinges yea euen the vngodly that are not able to moue or remoue themselues Vse 3 Lastly seeing Gods prouidence extendeth to euery thing that is and disposeth it according to his owne pleasure it directeth vs in our obedience putteth vs in mind of a Christian duty namely to be patient in al aduersity If we consider that nothing can befal vs but that which is sent by the fatherly wil and counsell of God who hath alwaies iust
in his Incest he chargeth them to cast him out from among them but when he heard of his sorrow for sin and of his repentance from dead works c 2 Cor. 2 8. he exhorteth them to confirme their loue toward him more and more We see this offered vnto vs in the example of God and his elect Angelles When we haue sinned against the Lord and fallen into horrible offences whereby he is dishonoured and our Consciences wounded hee sendeth meanes to turne vs from our sinnes and is ready to forgiue vs when we repent he neuer vpbraideth vs with our iniquities that wee haue forsaken but accepteth of vs as wee stand in the state of regeneration This serueth to reproue two sortes of men First such as are so vncharitable and malicious that they neuer forget the falles of their Bretheren but euer remember them and reproach them for them If any of the faithfull haue sodainely falne into any sinne it shall alwayes bee laide to their charge and hit in their teeth and spread abroad from one to another and bee made farre greater then it is Wherein see the peeuishnesse and partialitie of wicked men who loue their owne and beare with a boulster vp one another in wickednesse If the vngodlie that make a continuall practise of sinne and haue their whole delight therein doe runne out of one euill into another without touch of conscience without shame of men without feare of God without turning of the heart by repentaunce they shall finde those that will defend them iustifie them speake well of them as if they had committed no sinne But if any that are true Beleeuers haue beene ouer-taken by the suggestion of the Deuill and the corruption of the flesh one fall of theirs shall neuer be forgotten it shall alwaies be kept on foote it shall runne in the mindes and mouths of prophane men as if it had not beene forgiuen them whereas a thousand enormities of lewd and vngodly men are passed ouer and neuer spoken off The World loueth her owne and speaketh well of her owne euen of such as God abhorreth As for the Godly that desire to please God it cannot abide them all their actions are narrowly pryed and searched into and neuer were they so much hated as in these our daies Seeing then we haue to doe with such sharp sighted Eagels that behold all and more then all that we doe who like deceitfull Worke-men are ready to stretch them vpon the tender-hookes and like slubbering Surgions spare not to make the wound wider then it is whereas they ought to seeke to cure and heale it let vs looke more earnestly into our owne waies and know that we haue a thousand eyes fixed vpon vs and a thousand mouths that will be opened against vs and ten thousand eares that are prepared to listen to any slanders and surmises that shall be reported of vs. Thus shall we take profit and reape a benefit euen by our enemies Thus we see how they are reprooued that vpbraide men with their sinnes which they haue repented off and doe not acknowledge the change that is wrought in them not by Men but by God He that is truely conuerted is made a new man and hath a new work begun in him so that his olde workes are renounced and no man abhorreth them more then himselfe no man is greeued for them so much as himselfe If then we truely loue our Bretheren especiallie whom we see to be sorry for their sinnes past we will thinke of them with all Charitie we will speake to them with all gentlenesse we will haue no euill suspicion of them wee will not hinder their good Name so that when they are euill spoken off by others we will endeuour to excuse them to burie their faultes and to saue their credit True it is wee must not allow of wickednesse d Esay 5 20. nor call euill good but such as haue offended vs we must beare with them and deale with them by admonitions exhortations reproofes threatnings labouring thereby to heale them to giue a remedy vnto them Now if such be worthy reproofe and reprehension that remember the offences of their Neighbours which before they haue practised and now haue renounced how much more are they to be condemned that mocke and deride such as haue vnblameable infirmities and are blinde or deafe or lame or any way blemished in their bodies The Wise-man teacheth in the Booke of the Prouerbs e Prou. 17 5. That he which mocketh the poore reproacheth him that made him So it may be truely saide that whosoeuer reproacheth his Brother for his blindenesse or lamenesse or deafenesse or deformitie reproacheth God that hath made him so And who knoweth what hangeth ouer his owne head Or what iudgement may fall vpon himselfe or his The little Children that came out of Beth-ell mocked the Prophet and said vnto him f 2 King 2 23 24. Come vp thou Bald-head come vp thou Bald-head Where we see they scoffed at him for his infirmitie but what followed He turned about and looked on them and curssed them in the name of the Lord and two Beares came out of the Forrest and tare in peeces two and fortie Children of them A greeuous iudgment fell vpon them notwithstanding the tendernesse of their age and they are made an example vnto vs to teach vs to beware that we make not a mocke at the miseries of others It is our dutie rather to pittie them and shew compassion toward them to defend them not to offend them to comfort them in their affliction not to lay an heauier burthen vpon them This is a notable comfort vnto all Parents when they haue Children borne vnto them any way blemished and deformed that they doe not therefore cease to loue them that they ought not to be ashamed of them that they should not neglect the education of them but rather be the more carefull to traine them vp in the feare of God which shall more beautifie them then their blindenesse or lamenesse shall bee able to blemish them For it may be that God will giue vnto vs more comfort by them then by all the rest that haue the ornaments of Nature And if we thinke them to bee greater sinners then other men because they suffer such things and haue those infirmities we are deceiued When the Disciples asked Christ concerning the blinde man g Iohn 9 2 3. Who did sinne this Man or his Parents that he was borne blinde Iesus answered Neither hath this man sinned nor his Parents but that the workes of God should be shewed on him So then these wants that appeare in many as the blindnesse of the eies the lamenesse of the foot the deafenesse of the eare the baldnesse of the head the maymednesse of the hand the stuttering of the tongue the crookednesse of the body the deformitie of the face or other defects of nature are not in themselues sins but infirmities without blame or blot
they be Seruants Children Neighbours Pastors People Wife Kinsfolke or Acquaintance In whomsoeuer the greatest store of heauenly things is to be found such as most of all to be loued and regarded tendered and respected The Prophet Dauid teacheth when the Lord who had annointed him to bee King ouer his people should bring him vnto the Kingdome and make him Ruler and Gouernour ouer a great and mightie People what they were that he would most of all regard and vpon whom he would cast his eyes k Psa 101 6 7 Mine eyes shall be vpon the faithfull of the Land that they may dwell with me hee that walketh in a perfect way he shall serue me c. Salomon hath many heauenlie sentences and Diuine Prouerbs l Prou. 14 35. 17 2. 16 13. to this purpose as Chap. 14. 35. The pleasure of a King is in a wise seruant but his wrath shall be toward him that is lewd So in the 16. Chapt. The righteous lippes are the delight of Kings and the King loueth him that speaketh right thinges Likewise in the Chapter following A discreete Seruant shall haue rule ouer a lewd Sonne and he shall deuide the heritage among the Brethren The practise of this dutie we see in Abraham he had a faithfull Seruant whom he made the Steward and Gouernour of his house and made more reckoning of him then he did of Ismaell his Sonne or of the rest that did attend about him m Gen. 15 2. and 24 2. and therefore purposed to haue made him his heire When he purposed to prouide a Wife for his Son Isaac he called him and imployed him to goe to his Country and to his Kindred to bring a wife for him The like we see in Iacob n Gen. 37 2 4. Who loued Ioseph aboue al his Bretheren because he saw most grace in him This was in Elkanah toward his wife Hannah o 1 Sam. 1 8. he comforted her in her affliction and said Why weepest thou And why eatest thou not And why is thy heart troubled Am not I better to thee then ten Sonnes This appeareth in Ionathan toward Dauid p 1 Sam. 20 17 and 18 1 2. He loued him as his owne soule and made a couenant of peace and a league of friendshippe with him not in any worldly respect not for any earthly commodity not to enioy any temporall benefit for he seemed thereby to loose a Kingdome but because he saw the Lord to be with him So the Apostle writing to the elect Lady and her Children testifierh That he loued them in the truth and reioyced greatly that he found them walking in the truth Heereby we see laying all these testimonies together the truth of this doctrine that it is our duty to regard them most that haue greatest grace shining in them Reason 1. The reasons hereof are plaine to informe vs. For first where Grace is it bringeth blessednesse to that society kingdome congregation family and person as appeareth by the confession of Iosephs Maister Gen. 39. 2. 3. whom he serued Now who are more to be regarded or better to bee thought off then such as are blessed and cause blessednesse to others The wicked man is accurssed of God q Iosh 7 1 2. and draweth the cursse of God vpon the places where he dwelleth and vpon the persons with whom he dwelleth But such as haue found grace with God and haue grace laid vp as a precious Treasure in their hearts doe bring the blessings of God to others and serue to conuay them to them as we see by infinite examples in the Scripture Reason 2. Secondly we see that God is most gratious to such as haue most Grace in their harts he tendreth them as the apple of his eye and loueth them as own Sons Indeed he loueth all the works of his handes as they are his Creatures he maketh his Sunne to shine his raine to fall his fruitfull seasons to refresh them he hath not left himselfe without witnesse among the Infidels that he might make them without excuse Hee giueth to r Psal 144 13 and 147 19. 76 1. Beastes and to beastlie men their foode their Corners and Garners are full and abounding with diuers sortes and their Sheepe bring forth thousandes and ten thousands in their Streetes but GOD is speciallie knowne in Iudah his Name is great in Israell he sheweth his Word and his Statutes among them hee hath not dealt so with euerie Nation neyther haue they knowne his iudgements As this is the dealing of God toward those that are his whom he maketh partakers of the secrets of his Kingdome so it is our duty to follow his example and to shew our selues like vnto him in our brotherly kindnesse toward his chosen Children and our beloued Brethren Reason 3. Thirdly the more grace appeareth in any the neerer he doth resemble God the more euidently doth the Image of God shew it selfe in him The Image of God standeth and consisteth Å¿ Ephe. 4 24. especially in holinesse and true righteousnesse The vngodly are stamped and marked with prophanesse and wickednesse t Iohn 8 44. 1 Iohn 3 8. which is the Deuils badge and impression The more they grow in euill and bring forth the fruites of impietie and vnrighteousnesse the neerer they come to Satan and are like vnto him On the other side such as bear the Image of their heauenly father must be exceedingly respected and regarded as the Apostle teacheth u 1. Iohn 5 1. Euery one that loueth him which begate loueth him also which is begotten of him He that loueth the Father will for the Fathers sake loue the Child And he that loueth God will for his sake loue the Child of God Seeing therefore it is blessednesse to euery society and Congregation to haue men therein endued with grace seeing God delighteth to rest among them that seeke after grace and lastly the more grace is found in any the neerer he draweth to God in all these respects we conclude this as a certaine truth that it is our duty to respect them aboue all others that haue the greatest measure of grace abiding in them Vse 1 Let vs gather the vses that arise from this Doctrine First of all this ought to stirre vs all vp to labour to grow in grace and in the gifts of the Spirit that therby we may procure deserue the loue of men They that grow in grace are truly to be reputed and accounted gracious It is noted in Christ x Luke 2 52. That he encreased in wisedome and stature and in fauour with God and men When a man groweth in strength of body it is a signe his meate nourisheth him and doth him good So when we profit in knowledge and vnderstanding in holinesse and sanctification of life it sheweth that we are good hearers of the word Salomon saith in the Prouerbs y Prou. 1 5. A wise man shall heare and
that such as contemne their Parents and refuse to helpe and succour those that GOD hath made nearest vnto them and so bound them in a greater band doe commit the greater sinne and plainely declare that their hearts are voyd of naturall affection The third reproofe Thirdly this Doctrine reprooueth those that where most causes and reasons concurre and meete together to vrge them to their dutie do not make vse of them nor bind themselues more closely and straightly with them nor shew more kindnesse being moued by them so that the greater and moe the meanes are to tie them in affection one to another the lesse many times their loue is This may be made plainely to appeare vnto vs if we consider the particular practise of the people toward their Minister and the generall behauiour of one of the faithfull toward another God hath bound the people to their owne Pastor by a straighter and neerer coniunction then to the Shepheards of other Foldes because they haue a greater charge of their Soules and must giue an account for them to the cheefe Shepheard of the Sheep and yet we see they are most bitter and violent against them because they reprooue their sinnes and discouer their corruptions that they themselues may see them and forsake them and God may forgiue them Shall the sicke person hate the Phisition because hee sheweth him his disease and offereth his help best endeuour to cure it In like manner shall we be spightfully intreated and cruellie handled and mortally maligned that wish them the greatest good shew our selues their best friends deale faithfull with their Soules and labour to bring them to eternall happinesse This is it which the Apostle speaketh to the Galathians e Gal. 4 16. Am I therefore become your Enemy because I tellyou the truth Thus also the Prophet Ieremy complaineth f Ier. 18 20. Shall euill be recompensed for good For they haue digged a pit for my Soule remember that I stood before thee to speake good for them and to turne away thy wrath from them We pray for them we stand in the gap wee exhort and admonish them we desire to cure them of those sinnes that fight against their Soules to destroy them Secondly we are to draw from hence a generall consideration that as God hath called vs with an holy calling into the bosome of the Church so he hath linked the faithfull in loue one to another and yoaked them together with the sweet yoake of his Gospell and yet how many are there that professe the name of Christ and will needes be accounted true Christians that cannot abide the Children of God but hate them with an vnfained hatred and account them as their Mortall enemies If we should see a man rage against the members of his owne bodie g Marke 5 5. and strike himselfe with stones to the wounding of the flesh like the man possessed would we not seek to binde him with Chaines and say he were mad and out of his wits So likewise if we be in Christ we haue him as our head and are members one of another and therefore such as nourish the passions of hatred as Coales of fire kindled in their breastes are out of their right minde as men distracted and beside themselues No man euer yet hated his owne flesh but nourisheth h Ephe. 5 29. and cherisheth it euen as the Lord doth the Church We haue many effectuall meanes and strong reasons to ioyne our affections one to another i Ephe. 4 4 5. There is one Body and one Spirit there is one hope and one inheritance there is one Faith and one Baptisme there is one God and Father of all which is aboue all and thorough all and in vs all These are so many bands to hold vs together if wee plucke these Chaines asunder and breake the Fetters in peeces that no man can tame vs nor binde vs we are not liuing but dead members and offer violence to our owne flesh The single knot of nature ought to be sufficient to knit vs one to another and the least thred of naturall coniunction of our humane Nature ought to sew vs together as a Garment fitted for our bodie how much more when many occasions meet together which should establish brotherly loue to continue among vs Vse 3 Thirdly seeing coupling of many reasons together and the meeting of many good respects in one giueth the more cause of ioy and gladnesse of louing and caring one for another it giueth a profitable instruction to all Children and Seruants and other inferiors to performe the duties of honor and reuerence to their Fathers and Maisters If there were no other means this were a sufficient meanes to make them tractable and attentiue to the wordes and directions of their Fathers and Maisters euen because they are their Fathers and Maisters For this includeth many reasons and ioyneth them in neerer bandes then they were tyed together before and detecteth them of a greater sin and maketh them guilty of a greater iudgement When it pleased God to open the mouth of Baalams i Num. 22 28. Asse to reprooue the foolishnesse and wickednesse of that false Prophet it was his fault not to hearken nor giue heede to that which is spoken vnto him When God instructeth vs by the Creatures which are the common Maisters of all mankind we must learne the inuisible thinges of God by them When the Wise-man passed by the fielde of the slothfull k Prou. 24 30 31 32. and by the Vine-yard of the Man destitute of vnderstanding which was growne all ouer with Thornes and Nettles he behelde and considered it well he looked vpon it and receiued instruction But when the Lord chuseth one to speake vnto vs and to informe vs in his waies which hath beene the Instrument of our life and being of our peace and welfare of our good and saluation we ought to haue more respect to his person and to his perswasion as he is a more honorable Messenger and as his words do proceede from greater loue and kindnesse toward vs. This serueth greatlie to reprooue all rebellious Children and contemptuous Seruants which dislike and distast the holie instructions and informations of their Fathers and Maisters If they receiue any temporall commoditie from them this doth rellish well in their mouthes but they regard not their counsels they will none of their instructions These are wicked Children these are vngodlie Seruants An euill Child is but halfe a Child an euill Wife is but halfe a Wife an euill Seruant is but halfe a Seruant an euill Subiect is but halfe a Subiect The godly and gratious Child is a Childe indeede a godly and gratious Wife is a true Wife indeede a godly and gratious Seruant is a right Seruant indeede a godly and gratious Subiect is to be accounted and acknowledged a true Subiect indeede For as there are degrees of coniunction of mankinde one to another which are
our mouths to instruct them we shall haue deafe Children and deafe Seruants that will stoppe their eares against all good admonition that is offered vnto them If we be bound in a double Band common and speciall and doe performe a single dutie vnto them it will follow that as they owe vnto vs a two-folde dutie generall and particular the generall of all mankinde the particular of Seruants they will performâ— a single and maimed and vnperfect seruice Thus much shall suffice for this Doctrine and diuision 17 If therefore thou account our things common Receiue him as my selfe The order of the words HItherto we haue spoken of the former reason drawne from the Apostles action of sending him backe to his Maister together with the conuincing and confuting of the two obiections that might be made against the receiuing of him one touching the retaining of him with himselfe the other touching the Seruants departure from his Maister Now followeth the second reason of the second sort taken from the person of Paule and it is of his communion with Philemon and the participation of the same heauenlie guifts and graces with him This reason is first handled and then another Obiection is preuented The reason is in this 17. Verse the preuention is the two next following to wit the 18. and 19. Verses This reason heere vsed is breefely propounded and yet nothing is omitted which may carrie any force of Argument to perswade and asswage Philemon For he inferreth out of the former wordes wherein he hath commended Onesimus not so much to be accounted as a Seruant as to be receiued as a Brother that hee is worthy to be forgiuen and withall he insinnuateth and signifieth that hee was necessarilie ioyned with him in these bandes of mutuall loue that hee could not be separated and deuided from him whereby it must come to passe that one of these will followe eyther thou must loue vs both or else for euer refuse vs both If thou hate him thou canst not loue me or if thou loue me thou must not hate hate him This reason is thus framed If we haue fellowship together in all common blessings then receiue him But we haue fellowship together in all common blessings Therefore receiue him The first proposition of this reason is in the beginning of this verse If therefore thou account our things common receiue him The conclusion is amplified and made manifest by a comparison of the like Receiue him as my selfe The meaning of the words Thus much of the Method now let vs see somewhat concerning the meaning of the words which are few and not hard When the Apostle saith If thou account our things common the words in the originall are If thou haue mee a Fellow or partaker that is One in common with thee whereby he expresseth his singular affection to this poore fugitiue Seruant and maketh his cause and this request all one so that to reiect him was as much as if he reiected Paule and on the other side to embrace and receiue him is accounted by him as done to himselfe Againe when he craueth to haue him receiued by receiuing we must vnderstand not onely the entertaining of him into his seruice and the taking of him home into his house but therein also he requesteth of him to forgiue him his offences committed against him and to think well of him as of a Brother in Christ Lastly when he addeth As my selfe he meaneth louingly friendly hartily as thou wouldst doe me if I came vnto thee As if he should haue said seeing no man denieth to his companion and familiar friend any thing that is honest and iust it cannot stand with that loue and familiarity that hath euer beene betweene thee and me to deny me this reasonable request but we haue beene and are most deare and inward friends communicating one with another all good things so that I haue accounted thee another my selfe and thou hast accounted me another thy self and therefore I doe not doubt but thou wilt receiue him againe into thy fauour as if he were another Paule or as a member of his body Sundry obseruations arising out of this Verse This is to be marked and considered concerning the meaning The words in this verse are not many but the obseruations are not few that might be concluded and collected out of the same First of all many may maruaile that the Apostle is so earnest vehement and importunate for a Seruant and especially for such a Seruant Surely feare of hard and seuere dealing might haue moued Onesimus to distrust and despaire and therefore he vseth all meanes to hold him vp to cherrish his faith and to further the good work begun in him being as yet a young plant a new conuert as a ioynt newly restored and hauing yet a tender conscience whereby he prouoketh vs and all others to seek tenderly the vpholding maintaining confirming and comforting such as haue giuen witnesse of their true repentance not to quench the smoaking Flaxe nor to breake the bruised Reed For seeing we are with all mildnesse to receiue vnto vs such as are weake in the faith woe vnto them that stay them that are comming forward and lay stumbling blockes in their way to bring them backe and to cause them to returne to their vomit with the Dog and to the wallowing in the mire like the Sow that was washed And seeing the sinner is thus to be helped which hath approued his conuersion vnto vs that we are to make intercession vnto others to obtaine pardon for the penitent we are admonished that they are much more fauourably handled and carefully to be receiued and gently to be remitted by our selues Secondly we see that to the old request he addeth a new reason for we shal neuer finde in this Epistle his petition barely and nakedly propounded He hath vsed diuers Arguments before to perswade Philemon yet heere we haue another annexed to moue him to grant it without denyall or resistance This giueth instruction to the Ministers of the Gospell to teach the truth soundly and substantially as that the consciences of the people may be wel grounded and throughly setled therein When matters of weight and importance are in question they must not deale rawly they must not vse weake proofes and vnsufficient reasons whereby men may be rather hardned in their errors then helped out of their errors Thirdly the Apostle doth not simply say If our things be common as hee might haue done but if thou account them common and vs to haue a communion betweene our selues declaring thereby that it is not enough to know a truth vnlesse we also yeeld vnto it as vnto a truth It is one thing to know what is good and another thing to embrace it in our practises It is one thing to know what is euil and another to refuse it in our actions We must labor not onely to haue our minds cleered our vnderstandings and our iudgments rectified to see
are the members one of another This is it which our Sauiour teacherh in the Gospell y Iohn 10 16. There shall be one sheep-fold and one Shepheard There cannot bee a neerer coniunction communion then the members of the same body haue one with another euery one seeketh the good of another and all labour after the benefit and preseruation of the whole This comparison is fitly alledged by the Apostle z 1 Cor. 12 12 As the body is one and hath many Members and all the members of the body which is one though they be many yet are but one body euen so is Christ So then seeing God is the common Creator of vs all and seeing we are made the members one of another through our coniunction and vnion with Christ we gather from both these considerations that our fellowship and communion one with another must cause and compell vs to doe all good one to another and to haue a speciall care one of another Vse 1 Let vs breefely see what profitable Vses may be concluded from hence And first if the communion that we haue one with another and the entercourse of friendship ought to moue vs to Christian duties then it followeth much more that the communion that we haue with Christ and the honour which God vouchsafeth vnto vs to account vs his Friendes should be auaileable to ioyne vs to him to teach vs to obey him to honor him to serue him to worship him and to walke in the practise of his Commandements Hence it is that Abraham performing the condicions of the Couenant that God hath required of him when he promised to be his God and the God of his Seede a 2 Chro. 20 7 Esay 41 8. Iames 2 23. is oftentimes renouned with this honourable Title to bee tearmed The Friend of God This Christ our Sauiour teacheth b Iohn 15. 14 15. and 14 15. Ye are my Friendes if ye do whatsoeuer I commaund you henceforth call I you not Seruants for the seruant knoweth not what the Maister doth but I haue called you Friendes for all thinges that I heard of my Father haue I made knowne to you No friendship is more glorious and gainefull then the frendship of God none is more constant or continuall seeing whom he loueth he loueth to the end Hereby we haue accesse vnto God as to our Friend then which what can be a greater Dignitie Now the honor is great so we must know wherein it consisteth for friendship is not an idle name without the truth of the thing The loue of God to vs is seene in his fauour toward vs in blessing of vs in taking the care of vs in pardoning our sins in adopting of vs to be his Sons and in giuing of vs eternall life Our loue toward God is to be measured by keeping his Commaundements in depending vpon him in beleeuing in him and in looking for all good things from him But if we rebell against him and forsake his lawes we cannot make any account of Gods friendship nor make our reckoning to haue him to be our friend For sin is a Make-bate Commonly we hate and detest those as the worst sort of men that raise contention among Friends But such is the nature of sinne it causest the greatest enmity where there should be the greatest amity The Prophet Esay teacheth this very euidently c Esa 59 1 2 3 The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betweene you and your God and your sins haue hid his face from you that he will not heare for your hands are defiled with blood and your Fingers with iniquities your lips haue spoken lies and your tongue hath murmured iniquitie They wanted many good blessings but they considered not the cause that their sinnes had made God their Enemie and caused him to depart from them If then we desire the friendship of God we must haue a desire to walke in his waies So then they are in a miserable case that haue no care to please him for they haue not God to be their friend but their aduersary We say commonly a friend in the court is as good as a penny in the pursse but to haue a friend in the highest Court of heauen and the friendship of the most high who is the â—ing of Kings is more worth and better to be esteemed then all the World beside From this ground our Sauior teacheth vs to regard his friendship aboue all to feare his wrath which if it be kindled rageth as the fire and not to stand in feare of the displeasure of men thereby to be hindred in our obedience d Luke 12 4 5 I say vnto you my friends be not afraid of them that kill the body and after that are not able to do any more but I will forewarne you whom ye shall feare feare him which after he hath killed hath power to cast into hell yea I say vnto you him feare Thus it behooueth vs from the consideration of our communion one with another to ascend and rise vp to the contemplation of our fellowship with God and from the meditation of our duties to be performed to men to proceede to the practise of our duties to God Vse 2. Secondly seeing our communion is accompanied with duties of godlinesse we must be carefull to associate our selues with godlie men to whom we are most bound and from whom we may receiue the greatest benefit For seeing our fellowship one with another teacheth vs to loue and make much one of another we must delight in the company of the faithfull that so wee may heare counsell comfort regard and exhort one another All mankind are combined together in one societie but if we be brought by Gods ordinance into one Family we haue another and a neerer band to couple vs in the same yoake We must beware least we giue roome and entertainment to those that are vngodlie whereby the rest of the House may bee insected Thus the Apostle Peter exhorteth the beleeuing Iewes e Acts 20 40. Saue your selues from this froward Generation It is certaine that such as are good by vsing euill company are made euill and such as are euill are made worse Such as make no conscience of their company will make no conscience in time of any iniquitie Vse 3. Thirdly we must learne by this communion to shew the duties of compassion one to another to helpe and releeue them that want and euerie way to sustaine and succour such as are in necessitie When Iob considered that we haue one Creator and sprung all out of the Earth which as a common Mother bare vs in her Womb f Iob 31 19 20. He could not see any perish for want of clothing or any poore without couering And in another place he complaineth of them that offered great kindnesse vnto him in his prosperitie when he had no
distaste and dislike al the rest of Gods mercies o Gen. 41 4 7 Euen as the euill-fauoured and leane-fleshed Kine did eate vp the well-fauoured and fat Kine or as the thin and blasted eares of Corne deuoured the rancke and full eares in the dreames of Pharaoh Let vs not therefore burne with a desire of an higher estate but labour to finde our hearts and mindes throughly setled in that large and liberall portion which we haue in present possession by the good hand of God toward vs. Fourthly that the Lord doth not alwayes actually bestow vpon his Children the riches and wealth of this World but nurtereth them vp to depend whollie vpon his faithfull promise who hath giuen them his word that hee will not leaue them nor forsake them And in the meane season he worketh in their hearts a patient bearing of the wants and necessities of this life but in the end he will bestow vpon them eternall blessings that neuer shall haue end and heauenly graces that neuer shall decay Fiftly that one drop of Gods fauour toward vs is better worth and more of value then this whole World that is but vaine and transitory If wee cannot rest in this fauour of God in the want of outward thinges it is most certaine we haue not yet learned truely to prize and rightlie esteeme the fauour of God Such as cannot bee content to forgoe and forsake earthlie things neuer truelie felt the forgiuenesse of sinnes Let vs learne to rest in the least tast and touch of the grace and fauour of God whatsoeuer it bringeth with it whether wealth or want whether plenty or pouerty whether prosperity or aduersity Lastly we must remember that Nature is content with a little so that if we haue food and raiment we ought to be content as we noted before This was the vow of Iacob when he went from his Fathers house while he was in the way to Haran p Gen. 28 20 21. If GOD will be with me and will keepe me in this iourney which I goe and will giue me Bread to eate and Cloathes to put on so that I come againe vnto my Fathers house in safetie then shall the Lord be my GOD. There are two pointes of mans life his entring into the World and his going out of the world the space comming between both these receiueth many changes and alterations many differences and diuersities Some are poore and some are rich some noble some vn-noble some high and some low The beginning of all is equall the end of all also is equall touching this life for as we brought nothing into this world so we can carry nothing away with vs We came q Iob 1 21. naked out of our mothers womb and naked we shall return thither The time betweene our rising and falling our birth and death is of short continuance and therefore we ought not to be carefull to heape vp Riches r Psal 49 17. For as much as we shall take nothing away when we dye neyther shall our pompe descend after vs. If a Man haue neede of one onely Pot or Pitcher of Water it is small wisedome and great vanity to try to draw vp a whole streame If a little prouision will serue for the iourney and voyage that we vndertake it is a needelesse and bootlesse thing to hoard and heap vp great store of furniture for a small occasion Let vs therefore take heede of all excesse and content our selues with the moderate vse of outward blessinges enioying such thinges as we haue with cheerefulnesse and thankfulnesse bearing the want of such thinges as we haue not with patience and meekenesse depending vpon GOD for his blessing in all thinges that any way concerne and belong vnto vs. To loue Riches is a token of a base and abiect minde to couet and desire them when we want them is a signe of a wretched and miserable minde to vse them well to our priuate commoditie and the publike vtilitie when we haue them is a Testimonie of a commendable and contented mind Vse 3 Lastly we learne from this Doctrine to take good heede that we do not abuse our propertie and dominion of those guiftes that God hath giuen vs bestowing them onely to our priuate vse and with-holding the comfort of them from others to whom they ought of right to be imparted and imploied For albeit the possession of them bee ours yet there is an vse of them belonging to the Saints the property of goods and the communion of Saints standing together Whensoeuer we haue these outward thinges we must not with-hold them when they may profit the Church and refresh the Saints We must not be couetously and corruptly minded like Naball who when Dauid and his Men were in necessitie in the Wildernesse saide Å¿ 1 Sam. 25 11 Shall I take my Bread and my Water and my Flesh that I haue killed for my Shearers and giue it vnto Men that I know not whence they are Hee challengeth all as proper to himselfe his Bread is his his Water is his his Flesh is his all is his he hath nothing for Dauid nothing for his Seruants nothing for others This we see in the dealing of Laban toward Iacob he saith vnto him These Daughters are my Daughters these Sons are my Sonnes these Sheepe are my Sheepe and all that thou hast is mine He challengeth all to himselfe he leaueth nothing to Iacob Gene. 31. 43. The Apostle Iames teaching vs to prooue our Faith by our workes saith t Iam. 2 15 16 If a Brother or a Sister be naked and destitute of daily foode and one of you say vnto them Depart in peace warme your selues and fill your Bellies notwithstanding ye giue them not those thinges that are needfull what helpeth it Whereby we see that mercifulnesse to our poore and needy Brethren is commaunded so that as we beleeue a communion to be among all true professors so we are charged to be as the Cloudes that drop downe the sweete shewers vpon the Hearbes as liuely Fountaines of Water that flow out plentifully to the vse of others as fruitfull Trees bringing forth store to feed others We must consider that we are but Stewards of our goods that are lent vs for a time for which wee are to giue an account and of which wee are to giue a yearely rent to the cheefe Lord which his poore Children are appointed to receiue at our owne handes whom we are bound to releeue with our goods He hath saide u Math. 26 11. The poor ye shall alwaies haue with you but me ye shall not alwaies haue This duty is oftentimes required and beaten vpon in the word of God This appeareth in the practise of Iob who being accused falsely of his three friends to be an Hypocrite is compelled to boast after a sort of his workes as the fruits of his Faith and the assured Seales of his vnfained profession x Iob 29 12 13. I
to his fauour and power h 2 Chron. 20 26 27. For they assembled themselues in the Valley of Berachah and there they blessed the Lord then euery Man of Iudah and Hierusalem returned with Iehoshaphat their head to go againe to Ierusalem with ioy for the Lord had made them to reioyce ouer their Enemies The like we might say of Hezekiah The example of the Prophet Dauid is plentifull in this Argument he oftentimes prayseth the Lord because hee had heard the voyce of his petition as Psal 65. O God i Psal 65 1 2. and 98. 1. and 115 1. praise waiteth for thee in Sion and vnto thee shall the vow be performed because thou hearest the Prayer vnto thee shall all flesh come And Psal 98. Sing vnto the Lord a new song for he hath done maruellous thinges his right hand and his holy arme hath gotten him the victory And Psal 115. Not vs ô Lord not vnto vs but vnto thy Name giue the glory for thy louing mercy and for thy truths sake And heereby we may discouer a deepe deuise a dangerous plot and a deceitfull pollicy of the Deuill He laboureth by all meanes to keepe vs from Prayer he cannot abide that we should call vpon the name of our God He will tell vs of k How Sathan worketh to hinder vs from praying the fearefull Maiesty of God to dismay vs hee will suggest our owne basenesse and vnworthinesse to discourage vs he will obiect that others pray not at all yet do well enough that they liue in all abundance and want nothing yet are not so deuout he will tell vs to make vs secure that God knoweth whereof we haue neede before we aske that he needeth not to be put in minde of his mercy and that he cannot forget the couenant that hee hath made with vs. These are subtile baites to intrap vs and mighty stumbling blockes to trip vs and strong tentations to slay vs and by these he oftentimes preuaileth in the Children of disobedience If he cannot obtaine his purpose of vs at the first yet he will not giue ouer but follow vs hard at the heeles till hee hath subdued vs and marke our foote-steppes till he hath ensnared vs. He will say vnto thee when thou preparest thy selfe to pray what needest thou pray at this time Thou art now vnfit thou art without feeling thou hast other businesse to goe about another time will serue as well or better then this when thou mayest be better fitted to this worke For if thou pray without feeling and zeale thou sinnest and thy prayer is abhominable wherefore take heed thou pray not least thou sinne against God Thus he preuailed with Saule when the Priest brought the Arke of God to aske counsell of him what he should doe l 1 Sam. 14 19 Saule said vnto him Withdraw thine hand as if he should say Let vs pursue our enemies I haue no leysure to stand asking counsell of God If he preuaile with vs to neglect this duty at one time he will take aduantage of it so that if he see vs ready to pray afterward he will alledge what needest thou pray yet Thou omittedst it at such and such a time and thou speddest well enough thou hadst no euill or hurt by it why then wilt thou now beginne It will but trouble thy Conscience to be alwaies praying it will hinder thy businesse and cause thee to neglect thy calling yea when thou hast done all thou canst thou shalt get nothing by it but shalt make thy selfe a laughing-stocke and a gazing-stocke to the whole World wherefore it were much better for thee to doe as many other of thy good and honest Neighbours that are not so curious and precise in these matters who are beloued in the World and looke to come to heauen as well as thy selfe Moreouer he will not forget to tell thee that if thou betake thy selfe to this strict course of life it will bring thee into many melancholy dumps and so cast thee downe that thou shalt neuer be merry at the heart This is the Deuils Logicke and Language or rather his sophistry and subtilty and thus he doth discourse and dispute with vs to draw vs away from this duty For well doth he know that prayer is a principall part of our spirituall Armour whereby we are safe garded from him and all other enemies and the most effectuall meanes to kindle in vs the sauing and sanctified Graces of Gods Spirit and therefore when wee cease praying God will stay his hand from blessing vs he will with-holde his graces from vs he will giue vs ouer into the power of our spirituall enemies and renounce vs from being in the number of his Children How Sathan poysoneth our prayers to make them voyde But if he cannot thus farre preuaile with vs but that the conscience of Gods commaundement and our owne dutie will stirre vs vp to this practise then he worketh in vs another way and creepeth vpon vs after another manner Hee will after a sort close with vs and ioyne in the acknowledgment of the necessity of daily exercising our selues in making Prayer vnto God but withall he will foyst in a false finger and tell vs that by deuout Prayer we shall merit saluation and that the moe our Prayers are the greater shall be our merits Thus he mingleth and tempereth rancke Poyson with Prayer so that albeit we vse it we doe abuse it so that it is all one as if we vsed it not Thus he sheweth himselfe to be ready at our Elbow to puffe vs vp with pride and to tell vs that we pray oftner then others better then others with greater feeling then others with greater faith then others with greater zeale and assurance then others Thus he preuailed with the Pharise mentioned in the Gospell n Luke 18 11 12. he stood and prayed thus with himselfe O God I thanke thee that I am not as other men Extortioners vniust Adulterers or euen as this Publican I fast twice in the weeke I giue Tithe of all that euer I possesse o Math. 6 5. I loue to pray in the Synagogues and in the Corners of the streetes p Math. 23 14 but vnder a colour of long Praiers they sought the praise of men and the enriching of themselues and therefore were to receiue the greater damnation And as in the former times of the Church when he could not keepe them any longer in Fornication and vncleannesse as if it were a thing indifferent he taught chastity thereby to destroy chastity and vnder a false praise of single life brought in the detestation of marriage and the practise of incontinency so doth hee perswade Prayer thereby to ouerthrow Prayer For to mooue to pray thereby to merrit and deserue is to corrupt Prayer and to make it of none effect It is the duty of the Minister of God to preach the word it hath the promise of blessing and of great reward but