Two Treatises, Commentary on verse · Verse 2

Two Treatises · Commentary on verse · Verse 2

p. 24VERS. 2. And to our beloued APPHIA, &c.

HEre firſt obſerue, that the wife is the Doct. 1 husbands companion in the gouernement The wife is the husbands companion in the gouernment of the Family.of the Family, and for the ordering of domeſticall affaires.

Therefore PAVL writes not only to PHILEMON, but alſo to APPHIA, iudging her conſent neceſſary for the entertainment of ONESIMVS into the Family.

PAVL did not thinke it fit for the husband to take a ſeruant into the family, againſt his wiues conſent. And this is the reaſon why APPHIA, though a woman, is ſet before ARCHIPPVS, not onelyonly a man, but a Miniſter, becauſe ſhee had more to doe in this matter, being a Miſtris in the family, then he, who, (as it may not vnprobably bee coniectured) boorded only with them. Whereas if he had only put in her name for remembrance ſake, or for ſalutation, then doubtleſſe, he would hauehave ſet ARCHIPPVS before her.

Howſoeuer then, the husband hath the higheſt p. 25place of authoritie in the houſe, yet hee muſt acknowledge his wife giuen him of God an aſſiſtant and fellow-helper in gouernement, and therefore not denie her that priuiledge and right, which God hath giuen her. See Prouerbs 31. verſ. 27. 1. Tim. 5. 14.

PAVL calling APPHIA beloued, as well as PHILEMON, 2ſheweth vsus thereby that they were a holy and religious couple, both of them fearing God. A great bleſſing of God to his children, when they ſhall be thus equally yoked, ſo that the Church ſhall hauehave cauſe to acknowledge them both and to louelove them both. This bleſſing of God as it is great, ſo rare, and ſeldome ſeene: many DAVIDS are vnequally yoked with mocking MICHALS; and many ABIGALS with naughtie and niggardly NABALS. This, no doubt, made BATHSHEBA, ſeeing daily experience hereof in her owne time, to crie out, Who ſhall find a vertuous woman? If then PHILEMON and APPHIA meete together, let them both bleſſe God each for other.

Laſtly, let vsus learne by PAVLS example to louelove 3the graces of God in whomſoeuer, as well in women as in men. Hee cals not onelyonly PHILEMON beloued, but APPHIA alſo. Yea, by how much the infirmitie of that ſexe is naturally greater then in the other, by ſo much ſhould Gods grace be more tenderly, and louingly reſpected.

Thus much of thoſe parties, to whom principally PAVL writes.

Thoſe whom theſe his Letters leſſe reſpect, follow:

p. 26Firſt, ARCHIPPVS, of whom mention is made, Col. 4. He was one of the Miniſters of that Church, and as it ſeemeth, dwelt with PHILEMON. Therefore PAVL writes alſo vntounto him concerning this priuate buſineſſe, as being next to the Gouernours of the Houſe; a principall member therein, in regard of his calling. He therefore, by that credit and authoritie which he had with PHILEMON and APPHIA, might much further this cauſe.

This ARCHIPPVS is ſet forth by the title of PAVLS Fellow-ſouldier, that is, by a Metaphor, a fellow-Miniſter.

Here then wee ſee, that Miniſters are compared Doct. to Souldiers. Let vsus ſee then wherein this reſemblance Miniſters are Souldiers.ſtands.

A Miniſter therefore is a Souldier, 1. in the Field, 1. in the Field.2. in the Garriſon; firſt, in the Field, two wayes, 1. in Conflict, 2. in Victorie.

Firſt, in Warring and Conflicting, and that ſpecially 1. in Conflict. with 3. enemies. 1. Satans temptations.with three enemies: firſt, with Sathans Temptations, Matth. 4. 1. As ſoone as euer Chriſt was inſtalled into the Office of his Doctorſhip, he was led by the Spirit into the Wilderneſſe, to encounter hand to hand with this enemie: For how ſhall he be able to relieue the tempted, who himſelfe is wholly vnexperienced in temptations? It is therefore worthily ſaid, That Prayer, Reading, Meditation, and Temptations, make a Diuine. Therefore PAVL, 2. Cor. 12. 7. was buffeted by this enemie.

Secondly, With Perſecutions, 2. TIM. 2. 3. Suffer 2. Perſecutions.Affliction, as a good Souldier of Ieſus Christ. The Miniſters p. 27being principall Souldiers, euen the Standerd-bearers in this Spirituall Armie, Sathan will moſt fiercely rage againſt them, not onelyonly in his owne perſon, but in his wicked Imps, enraging their malicious affections and ſetting them on fire with the fire of Hell. As then the good Captaine muſt not flye when the enemie comes, but ſtand to it, and fight it out, otherwiſe he betrayes the Army; ſo muſt the faithfull Shepheard keepe his ground, and not ſtirre anynch, for feare of this enemie. O, ſay ſome Miniſters, if wee doe ſo, wee ſhall receiue dangerous wounds, our mouthes ſhall be ſtopped, wee ſhall be impriſoned, &c. What of all this? know they not, that they are Souldiers, and therefore, that it is a part of their Office to ſuffer Affliction, as well as to preach the Goſpell, though in truth their very ſuffering is a reall preaching to all that heare of it? Therefore S. PAVL ſaith of himſelfe, Eph. 6 20. That he was the Embaſſador of Christ, euen in his bonds. Hence it is, that LVKE calleth his Hiſtorie the Acts of the Apoſtles, though it be ſpecially of their ſufferings, becauſe euen their paſſions were actions, they enlarged the Kingdome of Chriſt by their ſufferings.

Thirdly, with the peruerſe vnderſtanding, will and 3. The corrupt nature of Man.affections of ſinfull man: of this Conflict, the Apoſtle ſpeaketh, 2. Cor. 10. 4. Our wills being ſo contrarie to the will of God, will not ſo eaſily yeeld, but will hold out as long as they can, kicking and ſpurning againſt the Miniſters. But the Miniſter like a good Souldier muſt plant the great Ordnance of legall p. 28menaces againſt theſe high walls, and though it be long ere he ouercome, yet, which is a propertie of a good Souldier, & ſo of this Spirituall Souldier too, 2. Tim. 2. 24, 25. hee muſt patiently hold out his ſiege, and not breake vp, if they yeeld not at the firſt.

This is the Conflict of this Spirituall Souldier. Now his Victorie; which is excellently deſcribed, 2. Cor. 10. 4, 5, 6. conſiſting of two parts.

Firſt, the Victorie ouer the Elect, who are taken 2. in Victorie, and that 1. ouer the Elect.captiue, and made willingly to ſubiect themſelues to Ieſus Chriſt, againſt whom formerly they fought vnderunder Sathans banner. Wee cast downe (ſayth the Apoſtle, 2. Cor. 10.) Holds and eueryevery high thing that is exalted againſt the knowledge of God, and bring into captiuitie eueryevery thought to the obedience of Christ. O, this is a noble Victorie, and theſe are noble Warriors indeed, who can ſubdue the rebellious wills of men, and tame their affections. Other Warriors may ſubdue the outward man, but they cannot ouercome the ſtout heart, that will rebell ſtill inwardly, euen then when the outward man perforce is conſtrained to obedience. Now if he be a valiant Souldier that can get victorie ouer his owne affections, yea, farre more valiant then he that winneth a Citie, as SALOMON witneſſes, Prouerb. 16. 32. How valiant a Souldier is he then, who can obtaine this victorie ouer other mens affections? CAESARS and ALEXANDERS victories are nothing comparable to this glorious conqueſt, which the Miniſters get in the hearts of men, when they conuert them.

p. 29Secondly, part of the Victorie is ouer the reprobate, 2. Ouer the Reprobate.who are quite killed with the ſpirituall Sword, and becauſe they wil not bend, are broken to pieces. Of this the Apoſtle ſpeaketh in the ſame place, Hauing vengeance readie againſt all diſobedience. Thus doth the Miniſter play the Souldier in the Field.

Hee reſembleth alſo the Garriſon Souldier: For 2. In the Garriſon.after that he is returned home victorious from the Field with his Captiues, now become ſworne Souldiers of Ieſus Chriſt, the Deuill and the World not enduring the leaſt feather to be pluckt from off their wing, will be ſure to make aſſaults vponupon them, for the regaining and recouering out of his hands thoſe men which he hath taken Captiues. As therefore before, he was armed with offenſiue Weapons in the Field, wherewith hee oppugned Sathan and his Armie; ſo now, though returned home glorious in victorie, yet muſt not ſit downe and reſt him, as though all were now diſpatched, but on with his defenſiue Weapons, that he may be able to maintaine and hold his owne. Hence it is, that the Miniſter is compared to a Watchman ſtanding on the top of a Tower, to ſee if he can deſcrie any enemies comming againſt the Citie, Hab. 2.

And herein firſt of all conſiſteth the ſecond part of the Miniſters Souldierſhip at home, namely, in hauing a wakefull eye, to diſcerne euen the clouds of danger euen ariſing a far off; & thereupon to giuegive warning. Secondly, hauing ſo done, which is the halfe-arming of his people, according to the Prouerbe (fore-warned, fore-armed) hee muſt fortifie p. 30and make them ſtrong againſt the power of the Aduerſaries: firſt, by inſtructing them how to carrie themſelues, how both to weare and how to vſe that complete Harneſſe of the Chriſtian Souldier. Thus like a good Captaine doth he traine his Souldiers, teaching their hands to fight, and fitting their fingers for the Battell. Secondly, by praying for them; wherein hee playeth the valiant Souldier indeede, combating and conflicting with the Lord God himſelfe. This is called ſtanding in the Gappe, and making vp of the Hedge, Ezech. 22. 30. Looke as the wiſe and prouident Martialliſt will ſee where the Citie is weakeſt, when the Walls are any thing decayed, and will bend his Forces moſt of all to fortifie that place, knowing the Enemie will be ſure to take the aduantage of that place, for his more eaſie entring vponupon them: ſo likewiſe doth the faithfull Miniſter conſider with himſelfe, where the ſinnes of the people hauehave moſt weakened them, and made any breaches in their Walls, any gappes in their Fence, for Gods iudgements to run in vponupon them, and there doth hee make vp the Breach, and ſtand vp in the Gappe; as the Magiſtrate by executing Iuſtice and Iudgement, in the example of PHINEES, Pſal. 106. 30. ſo hee, by earneſt praying, and calling vponupon the Name of the Lord, in the example of AARON, Numb. 16. 47.

And thus we ſee wherein the Souldierſhip of the Miniſter conſiſteth. Let vsus now ſee the vſe of this Doctrine. The vſes are two; firſt, to the Miniſter; ſecondly, to the People.

p. 31The vſes, reſpecting the Miniſters, are firſt generall, ſecondly, ſpeciall. Generall are theſe.

The firſt vſe is that, which PAVL maketh to TIMOTHY, Vſe 1 2. Tim. 2. 4. who hauing compared the Miniſterie to a Warfare in the third Verſe, inferreth in the fourth, No man that warreth, intangleth himſelfe with the things of this life, that he may pleaſe him who hath choſen him to be a Souldier. A man that is preſſed out for a Souldier, muſt take his leaue of all other his affaires and buſineſſes, and giuegive his attendance vponupon his Generall. Then is it no time for him to goe make Bargaines, to exerciſe Trade and Traffique. So muſt it be with the Miniſters; They muſt attend vponupon this Spirituall Warfare wholly; this will altogether take them vp: They cannot be troubling and buſying their hands with Ciuill Affaires, and fighting the Battailes of the Lord, at once. The Souldier being preſſed out, accounts himſelfe as it were no man of this World, he will make his Will, ſet his Houſe in order, and takes his farewell of Friends, Wife, and Children, and all, as not knowing whether euer he ſhall ſee them againe, or no: So ſhould the mindes of all Chriſtians, but ſpecially of Miniſters, bee abſtracted from the World, and wholly deuoted to heauenly Meditations.

Secondly, Since eueryevery Miniſter is a Spirituall 2Souldier in the Armie, yea, one of ſpeciall place, that hath many other inferiour Souldiers vnderunder his charge; all then that enter into this Calling, muſt ſee, that they enter furniſhed with thoſe Spirituall p. 32Weapons which PAVL ſpeakes of, able to caſt downe mightie Holds, and that they be able skilfully to handle thoſe Weapons, both for offence and defence. This giueth a ſhrewd checke to many in the Miniſterie, whoſe hands the Lord neuer taught to fight his Battailes. Are not theſe men guiltie of the bloud of the Lords people, who take vponupon them to be their Captaines and Conductors, and yet hauehave no skill at all in managing of Martiall affaires?

Againe, other there be, who come not naked and wholly vnarmed into the Battaile; nay, they come clad with very glorious and glittering Harneſſe to the outward eye, but in truth they were as good almoſt, if not altogether, be wholly vnharneſſed: Thoſe I meane, who come to this Spirituall Warfare with carnall Weapons; who come to encounter with GOLIAH with SAVLS Harneſſe, and not with DAVIDS Sling; with the blunt Sword of meere humane eloquence of the words of men, Philoſophers, and Fathers onelyonly, and not with the ſharpe two-edged Sword of the Word of GOD. Well, our Weapons muſt be proportioned to our Warfare; our Warfare is Spirituall, our Weapons therefore muſt be Spirituall.

Thirdly, Since the life of a Miniſter is the life of 3a Souldier, Miniſters muſt learne to make account before-hand of a toyleſome and troubleſome life. What paines doth the Souldier vndergoe? how hardly liueth hee? lodging on the bare ground, expoſed to all the iniuries of Wind and Weather; p. 33withall, hee carrieth his Soule continually in his hand. Many thinke, the liues of Miniſters are faire and eaſie; they get their liuing with ſpeaking a few words. So true is the Prouerbe, Warre is ſweet to the vnexperienced. But, if being in the roome of ſome faithfull Miniſter, they had felt but the halfe of their burden, they would ſing another ſong. Let none therefore dreame of an eaſie and pleaſant life in this Vocation, ſo be it hee meane to be conſcionable in diſcharge of his dutie: no; let him before-hand caſt the worſe, and examine himſelfe, whether he be able to goe thorow the brunts and agonies of this Spirituall Warfare; let him ſay to himſelfe as Chriſt ſaid to the ſonnes of ZEBEDEVS, Am I able to be baptized with that Baptiſme a Miniſter muſt be baptized with; to drinke of that Cup hee muſt drinke of? Aſſure thy ſelfe, that it is farre harder with the Miniſters, the chiefe Souldier, then with common Chriſtians, the inferiour: Though in our Warres, the common Souldier commonly goes by the worſe; but the caſe is otherwiſe here. The Miniſters ſtanding in the fore-front of the Battaile are in great danger; withall, Satan bends his force moſt againſt them, thorow their ſides ſtriking indeed at the whole Church; for when once the Shepheards ſhall be ſmitten, the Sheepe eaſily will be ſcattered. Therefore Satan ſaith to all of his hoaſt, as once the King of Aram to his men; Fight (ſaith he) neyther againſt great nor ſmall, but only againſt the King of Iſrael. So Sathan; Regard not ſo much common Chriſtians, fight ſpecially againſt their Guides and Captaines.

p. 34Theſe be the generall Vſes. Now alſo from this Doctrine, That the Calling of a Miniſter is a Spirituall Warfare, ariſe many ſpeciall Vſes, reſpecting the Miniſters. Wee ſaw the ſpecialls wherein the Miniſters are to ſhew themſelues Souldiers; thence then Miniſters muſt take notice of ſundrie ſpeciall Duties.

Firſt then, ſince they are Souldiers, they muſt not thinke it ſtrange, or take any diſcouragement, if ſometimes Satan be let looſe vponupon them, to beat them blacke and blue with his temptations; if the World alſo rayſe vp perſecution againſt them: for they are Souldiers, and therefore they muſt looke to hauehave enemies to fight withall. If then we be diſgraced and irreſpectiuely vſed at the worlds hands, let vsus not like cowardly Souldiers leaue our ſtation, and yeeld to theſe enemies. Nay, wee muſt know, it is a part of our Calling, as well to wreſtle with Perſecutions, in ſuffering, as with the wills and affections of men, in Preaching. And when we ſhall be hindered from diſcharge of the latter, by being called to doe the former, wee muſt know for our comforts, we are in a moſt proper worke of our Calling, which is, to be Spirituall Martialliſts.

2. One ſpeciall part of our Warre being with the ſtubborne and ſtiffe-necked wills and affections of ſinners, if ſo be, that after long warring with them, ſtill they remaine iarring and ſnarling at the Word preached, ſo that with the Prophet wee may ſay, All the day long hauehave I ſtretched forth my hands to a rebellious and gainſaying people; let vsus not faint p. 35in our ſpirits, and deſpaire wholly of victorie; for why? wee are Souldiers. And will an Armie of Souldiers leaue a beſieged Citie, if they conquer it not preſently? No; but they will ſtay a long time, enduring much hardneſſe, as ſome hauehave done tenne yeeres together, and will not giuegive ouer their Siege, till they hauehave ſubdued it. Wee the Spirituall Souldiers in like manner laying ſiege to the blind vnderſtanding, the way ward will, and crooked affections of ſinfull men, though at the firſt they hold out, making their parts good againſt vsus, yet muſt wee not hereupon breake vp our Siege; but ſince the iſſue of the Battaile is in the Lords hands, wee muſt therefore, as PAVL willeth, patiently expect, if the Lord will at any time giuegive them repentance, and cauſe them to yeeld themſelues as Captiues to vsus his men of Warre. Euen as the Fiſher-man, to whom alſo wee are reſembled, though he hath caught no fiſhes all this day, will yet for all that come againe to morrow, and ſee if he can hauehave better ſucceſſe.

3. The end of all the Souldiers Warring, being Victorie ouer his enemies, the Miniſter of the Word muſt here take notice of the time and right end which they muſt propound to themſelues in their Miniſterie, namely, Victorie. But what Victorie? Not thine owne; that thou mighteſt winne the Garland, and carrie away the prayſe of a fine Preacher. If wee propound this end to our ſelues, wee are not faithful Souldiers to our Generall and grand Captaine, CHRIST IESVS. As thoſe Souldiers who ſeeke the enrichment of themſelues with p. 36ſpoyle, and not the common good of the Countrey, are vnfaithfull to their Countrey. As hee then is a good Souldier, who ſeekes the victorie of his King, to bring thoſe againſt whom he fights, to ſubiection vntounto his owne King▪ and ſo to make them fellow-ſubiects as himſelfe: So likewiſe here that Miniſter is a good Souldier of IESVS CHRIST, who aymes onelyonly at this, that CHRIST IESVS may get the victory, and reigne in the hearts and conſciences of his enemies. His victorie, and not our owne, muſt be the end of our Miniſterie, euen if it may be, that quiet and peaceable victorie, which is obtained without bloud-ſhed, the enemies ſubmitting and reſigning themſelues into the hands of the Conqueror: for the end of other Warre, ſpecially this Spirituall Warre, is Peace, euen the peaceable and flouriſhing Kingdome of CHRIST, eſtabliſhed in the Conſcience. But if this peaceable Victorie cannot be obtained, then the bloudie Victorie muſt be the end of our Warre: According to that, LVKE 19. Thoſe mine enemies which would not hauehave me reigne ouer them, bring them and ſlay them before me.

Miniſters therefore muſt not be afraid to execute the Vengeance PAVL ſpeakes of, vponupon the obſtinate, and to ſtab them at the very heart with the threatnings of the Law; knowing, that the end of their Miniſterie is as well this violent Victorie ouer the Reprobate, in cruſhing them to pieces as a Potters Veſſell, as the peaceable Victorie ouer the Elect, in captiuating them vntounto CHRIST.

p. 37In both theſe victories doth the Lord equally account them his faithfull Souldiers; vntounto him they are alwayes a ſweet ſauour, as well when they are a ſauour of death vntounto death vntounto the wicked, as when they are a ſauour of life vntounto life vntounto the godly, 2. Cor. 2. 15.

4. The part of a good Souldier, being as well to defend and keepe that which they hauehave won from their enemies, as to win it, the Miniſters muſt here take notice of another dutie, carefully to fence and fortifie thoſe Holds and Caſtles, which they hauehave won from Satan, for though he be diſpoſſeſſed, yet, as it is in the Goſpell, hee will labour to reenter. And oftentimes it falls out, by the negligence of many Miniſters, that they quickly loſe that which they were long in getting. HaueHave we then gayned any vntounto the Lord? O how carefull an eye ſhould we hauehave ouer ſuch, that Satan ſteale them not from vsus? how wee ſhould ply them with continuall inſtructions and exhortations? As the Apoſtles did, writing to thoſe Churches, that they had planted. How earneſtly ſhould they ſtriue in their prayers for them, that ſo they may be able to ſay the words of our Sauiour? Iohn 17. Father, I hauehave kept thoſe that thou haſt giuen me, not one of them is lost. Thus much for the Miniſters. The vſe of this Doctrine to the people is:

Firſt, to let them ſee what eſtate they are in naturally, 1namely, in a moſt miſerable and wretched condition, profeſſing open enmity to Ieſus Chriſt, and fighting vnderunder Satans banner againſt him. So p. 38farre are they from hauing any diſpoſition of themſelues, to come and ſubiect themſelues to Chriſt, that they reſiſt and rebell againſt him and his Miniſters. Therefore are the Miniſters called Souldiers, becauſe they wage warre with vsus, labouring to ſubdue vsus to Chriſt: of thy ſelfe therefore thou commeſt not to Chriſt, but the Father, by the hands of his Miniſters his Souldiers, as it were by force of armes, muſt draw thee. This ſtriuing and ſtruggling of the Miniſters with vsus, muſt cauſe vsus to ſee and lament our owne naturall oppoſition againſt God. If we were willing of our ſelues, what needed they ſo Souldierlike to fight with vsus?

Secondly, ſince the Miniſters are Gods Souldiers, 2that doe beſiege the Caſtle of our hearts, wee muſt all learne, not to ſtand out againſt them, but to yeeld our ſelues willingly into their hands; for being Gods Souldiers, they hauehave his power aſſiſting them in fighting this battaile; and if we yeeld not in time, but like thoſe ſtiffe-necked and vncircumciſed Iewes, Acts 7. continue reſiſting the holy Ghoſt, we ſhall find that the Spirit of the Lord will not alwayes ſtriue with vsus, but in the furie of his anger will euen grinde vsus to powder. If we will not ſuffer them to obtayne a peaceable victorie, they will get a bloudie victorie: for theſe Souldiers alwayes returne with the victorie, if▪ not peaceable, then bloudie; if not in conuerting, in confounding vsus; if not taking vsus aliue, and making vsus the ſubiects of Chriſt, in ſlaying vsus, and making vsus the foot-ſtoole of Chriſt. If the ſword of the Spirit p. 39pricke not thy heart, as thoſe men, Acts 2. and cauſe thee in compunction to come and fall downe at the feete of theſe ſpirituall Souldiers; it ſhall bee ſheathed in thy bowels, and made drunken with the bloud of thy ſoule, and the venemous darts of the Almightie ſhall ſticke in thy ribs for euer. This is the ſecond death, this is the vengeance which Gods Miniſters hauehave ready againſt diſobedience.

If thou be wiſe, therefore hold out no longer, open the doore of thy heart, beſieged by theſe ſpirituall Souldiers, and entertayne into the ſame the King of glorie, for hee is mighty in battaile; and if thou yeeld not willingly, while peace is offered, and his Embaſſadours beſeech thee to bee reconciled, hee will hew and hacke thee in pieces, and make thee fuell fit to feed the flames of that eternall fire: He will quaſh thee with his yron rod, as it is in the ſecond Pſalme. And therefore as it is in the words following: Be wiſe now, O yee Kings, &c. Kiſſe the Sonne, ſubiect your ſelues to him, leſt he teare you in pieces. If Ieruſalem will not be gathered vnderunder Chriſts wing, her habitation ſhall be left deſolate. O thou graceleſſe man, who haſt held out in oppoſition againſt the Miniſterie, beſieging the Caſtle of thy heart a long time, and haſt not yet reſigned and giuen it vp, behold thy fearefull danger, heare the Lord, ſaying, as once in the old world, Geneſ. 6. My ſpirit ſhall not alwayes ſtriue with this Rebell. Yea ſee him proportioning his wedge to the timber, and becauſe thou wilt not yeeld, ready prepared to blow thee vp with the Gun-powder of his fearefull indignation.

p. 40Thirdly, ſee how much wee are bound and beholding 3to the Miniſters, who are content to depriue themſelues of many comforts, and commodities of this life, to attend this laborious warfare, and all for our ſakes: ſhall this ſeeme a ſmall thing in our eyes? no, if there be any goodneſſe, it will cauſe vsus with al reuerence and reſpect to acknowledge them that be ouer vsus in the Lord, for this their workes ſake; withall it will cauſe vsus earneſtly to deſire at the Lords hands the continuance of them, knowing that the want of them is a farre more grieuous iudgement, then the want of other Warriors, which yet is threatned as a grieuous iudgement, Eſa. 3. If they goe, farewell all. Who then ſhall fight the battailes of the Lord? who then ſhall goe in and out before the Lords people? who ſhall ſtand vp in the gap in the euil day? Then may we crie after them, as once ELISHA after ELIAS, Our Fathers, Our Fathers, the Chariots and Horſemen of Iſrael. Thus much of the firſt perſon, whom this Epiſtle leſſe concernes, viz. ARCHIPPVS. The ſecond followes in theſe words.

And the Church that is in thy houſe.

HEre ſome vnderſtand that Company of the Chriſtians, that vponupon the Sabbath met together, for diuine ſeruice, in PHILEMONS houſe; for in thoſe times they had not the libertie of publike meetings: but, I like their interpretation better, who thinke that in theſe words, PAVL more ſpecially p. 41meant PHILEMONS owne Family.

But why ſhould PAVL write to them? what had Obiect. they to doe with this matter? Cannot a Maſter take a ſeruant into the Family, but hee muſt call his ſeruants to counſell? this were to make them quartermaſters with himſelfe.

Firſt, PAVL knew well enough, that whatſoeuer Anſw. he wrote, being penned by the inſtinct of the Spirit, was for the profit and benefit of the whole Church, and eueryevery member thereof, though written by him to ſome one particular man, or Church. Therefore he might well inſcribe theſe his Letters, euen to the ſeruants of PHILEMON, that they alſo together with their Maſter, might reape ſome good by the reading of them. Hence PAVL willeth the Coloſsians, that that Epiſtle which hee wrote to them, ſhould be read in the Church of the Laodiceans. And PETER telleth the Iewes, 2. Pet. 3. that that which PAVL had written to the Romanes, Rom. 2. concerning the long ſuffering of God, hee wrote to them, As our beloued brother PAVL wrote to you.

Secondly, another cauſe may bee this. PAVL knew that it was a matter of no ſmall moment, for fellow-ſeruants to be well affected each to other. If therefore that former euill opinion, which they had iuſtly conceiued of ONESIMVS, did ſtill continue in their minds, this Epiſtle read of them, would make them to be of another mind. Otherwiſe, the other ſeruants ſeeing ONESIMVS, a thiefe and fugitiue, in fauour with their Maſter, as well, if not more then themſelues, might take it indignely, as p. 42the prodigals elder brother did the intertaynment, which his father gaue him, Luk. 16. What ſaith he? Thou neuer didſt halfe ſo much for me that hauehave liued honeſtly with thee at home, as thou haſt done now for this riotous Spend-thrift, that hath conſumed thy goods vponupon whores So. in like manner might the mouthes of PHILEMONS other ſeruants be opened againſt him: Wee hauehave beene faithfull ſeruants vntounto thee thus long, and neuer broke out into any miſdemeanour, and yet, loe, thou preferreſt before vsus this pilfering Purloyner, that hath ſtolne thy goods, and runne away from thee. But this Letter of PAVL would not onelyonly ſtop their mouthes, thus opening themſelues againſt PHILEMON, but alſo open both their hearts and mouthes to entertayne and embrace ONESIMVS, with all courteſie and kindnes, and to performe mutuall duties towards him, as to their fellow-ſeruant: hereby it may appeare how carefull PAVL was, that the peace ſhould not be broken in one Family. How much more ſtudious ought we to be of the publike peace of the whole Church, euen purſuing after it, in caſe it flie from vsus!

But here chiefly we are to obſerue, that PHILEMONS▪ Family hath this honorable name of the Church giuen vntounto it. Which argueth as the commendable care of PHILEMON, in the gouernment of his Family, ſo likewiſe the Religion and godlineſſe of the whole Family.

Hence then wee learne what kind of Families Doct. Chriſtians ſhould hauehave, namely, ſuch as might be p. 43little kind of Churches, in the which there ſhould Christians Families ſhould be little Churches.be that ſweet order and comelineſſe, that in them we may ſee a liuely image and repreſentation of the Church.

How may a Family come to deſerue this title? Queſt.

For this purpoſe many things are required, Anſw. whereof ſome are common to all in the Family, others, proper to ſome.

Common to all, are theſe two points. Firſt, if we 1. A platforme of houſhold gouernment.would hauehave our Families Churches, then we that are members in Families, muſt labour to become true members of the Church: for a company of profane men is not the houſe of God, but a Den and Dungeon of Theeues, Adulterers, Atheiſts, conſpiring together againſt God. The which yet is not ſo to be vnderſtood, as if the name of a Church could not be attributed to a Family, in which there are ſome not members of the Church, for euen in the Church it ſelfe there are ſome in it that are not of it. ADAMS houſe, Geneſ. 4. is called the face of God, in which CAIN, a caſtaway, was borne and brought vp: for eueryevery denomination is from the worthier part. We call the commixtion of Water and Wine, by the name of Wine, though haply there be more Water. Wherefore, if there ſhall be but two righteous perſons found in a Family, we will afford it the honor of this name. But how much more then may that Family challenge the name of a Church, in the which there ſhall not be ſo much as one Canaanite, and vncircumciſed perſon? In which all the members of the Family ſhine moſt brightly, as Gemmes p. 44and Diamonds, to the great grace of the whole Family. Let therefore eueryevery one of a Family be deſirous, the houſe he dwels in, ſhould be Bethel, Gods houſe, bring one ſtone to the making of this ſpirituall houſe, that ſo hee may bee able to ſay, This houſe is a holy edifice, and I am one of the liuing ſtones that helpe to the making of it ſo.

This is that which DAVID prayeth for, in the behalfe of the poſteritie of the Iſraelites, that they might be Corner-ſtones, poliſhed and grauen to make a Princely Palace: for howſoeuer that houſes may be Gods Temple, in which there are many vnpoliſhed ſtones, vnfit for the making of GODS Temple, yet they, as much as in them is, depraue it of this honorable ſtile. Neither doth any part of this holy praiſe of the Church of God, in a Family, belong to thee, who being in the Family, art a member of the Church malignant. A ſpot thou art, and blot in the Family, and being an vngrauen and vncarued ſtone, marreſt the grace of the whole building: for the grace of a building is a ſweet vniformitie and agreeableneſſe of one part with another. But this vniformitie is quite ſpoiled by this deformitie; who being no other kind of ſtone then thou waſt in the quarry, canſt not ſort, nor ſute with thoſe ſtones, which the art and skilfull finger of the holy Ghoſt hath formed and faſhioned aright, hath fined and fitted to be liuing ſtones to make a ſpirituall Temple. It is a goodly ſight to ſee a long traine of men, all in one liuery; but one among them of another liuery, daſhes all the ſightlineſſe. So the goodly p. 45ſight that otherwiſe would be in this building, is exceedingly diſgraced, when theſe mis-ſhapen and vnfaſhioned ſtones, are ioyned with the moſt artificiall ſtones, whereon God himſelfe hath beſtowed his moſt exquiſite workmanſhip. If then eueryevery ſoule in the Family will be one of theſe ſtones, the Family will not only be a Temple, but a moſt glorious and beautifull Temple. Now though this dutie be common to all, yet in more ſpeciall ſort it belongeth to the Heads of the Family, who are, as it were, the corner ſtone of this little Temple, in their owne Family.

Secondly, that a Family may obtayne the commendation of being a Church, this is another thing that we require generally of al in the Family namely, that looke what kind of men they are, or at leaſt would ſeeme to be in the Church, and publike Congregation, the ſame they would ſhew themſelues to be in the Family, and priuate conuerſement one with another. Now all make ſhew of Religion in the Church: therefore if that the markes and footſteps thereof ſhall be ſeene alſo, as well within the priuate walls of the Family, then ſhall thoſe walls be the walls alſo of Gods Temple. If our Families ſhould be ſtraightly examined by this rule, in many of them, yea, moſt of them, ſooner ſhould we find Satans Court, then Gods Houſe. For hee that ere-while in the Temple ſounded forth with a lowd voice, the praiſes of God, in the Church, is ſcarſe at the Church doore, but hee belcheth forth moſt beaſtly and bloudie blaſphemies. O how much p. 46changed from that man, which euen now he was in the Church! Thus, out of the ſame Fountayne, commeth both ſowre and ſweet; ſweet in the Church, ſowre in the houſe; bleſſing in the Church, curſing and curſed ſwearing in the Family. In the Church alſo, what ſhew of humilitie make wee, caſting downe our ſelues at Gods foot-ſtoole, and confeſſing our owne vileneſſe? In the Family, as though wee had left all matter of humiliation behind vsus in the Church, how proudly, and inſolently, how ſcornefully and diſdaynfully carry wee our ſelues one to another? In the Church alſo, what ſemblance make wee of brotherly louelove, friendly comming together into one place, and with one conſent ioyning together as one body in Gods ſeruice? But in the Family by daily contentions and brawlings, how doe wee rend and teare our ſelues one from another. In the Church, by our very comming thither, wee make faire pretence of performing obedience to all the Doctrines ſhall be deliuered, but in our priuate life wee euen tread and trample them vnderunder our feet. Thus are they Deuils incarnate in their owne houſes, which will needs ſeeme Saints, yea, petty gods in Gods houſe. When then there is ſuch a diſcord and jarring betwixt our Church-life and Family-life, how can we looke our Families ſhould be called or counted Churches?

Theſe be things common to all: now follow 2thoſe peculiar to ſome: firſt, to the chiefe: ſecondly, the inferiour. Thoſe things which reſpect the chiefe, are ſpecially theſe: firſt, As much as in them p. 47lyes, let them entertayne none into their Family, whom God hath not firſt entertayned into his. Let them take none into their houſe, which is not of the houſhold of Faith; herein ſhall our Families notably reſemble the Church. The Church doth not indifferently receiue all, and admit into her ſocietie by the Sacrament of Baptiſme, the children of Turks and Canibals, ſtrangers from the Couenant, but onelyonly ſuch ordinarily as are of a holy Seede, the offſpring of religious Parents. So likewiſe muſt our Families, if we would hauehave them like Churches, be ſomething daintie whō they receiue. They muſt not be common receptacles for eueryevery one that wil offer themſelues: for we ſhewed before, that if we would hauehave our Families enioy this name and praiſe of a Church fully and without ſpot, that all the members thereof, for ought we know, be true members of the Church. Therefore Maſters of Families muſt prouide them of ſeruants, not onelyonly ſuch as may be ſeruiceable vntounto them, and fit for their domeſticall employments, which is that, which moſt doe only regard, but eſpecially ſuch as doe truely feare God. Otherwiſe thy houſe is a cage of vncleane birds, yea, a Stye and Stable of Swine, rather then Gods Temple, wherein an Altar is erected to him. Therefore DAVIDS example is to be imitated, Pſal. 101. whoſe eyes were vntounto the faithfull of the Land, that he might picke euen the choiſeſt of them for his ſeruice, and that ſo much the rather, becauſe farre more eaſily may wee keepe out, then caſt ſuch gheſts out of our houſes.

p. 48Secondly, The chiefe in the Family muſt reſemble the chiefe in the Church, namely, the Paſtors, &c. thereof; and that not onelyonly in thoſe things which concerne Gods Seruice, but outward Diſcipline alſo.

For the firſt. There are two ſpeciall Duties of the Paſtor, reſpecting Gods Seruice, Preaching and 1Praying. In both theſe, in ſome meaſure, ſhould the Gouernours of the Family be like to the Paſtors of the Church.

Firſt therefore, they muſt inſtruct the whole Family in that Doctrine which is according to Godlineſſe.

This they muſt doe, firſt, in Words; which PAVL commandeth, Epheſ. 6. and which God himſelfe commendeth in ABRAHAM, Gen. 18. And leſt any ſhould ſay, ABRAHAM was a Prophet, and that his Practice may not be exemplarie to priuate men, Deut. 6. 6. all Maſters of Families are charged with the ſame dutie. Where alſo, leſt they ſhould pretend for excuſe, the dulneſſe of their children and ſeruants, to conceiue the inſtructions; they are commanded to ſet an edge vponupon them, and to deliuer them piercingly. Married wiues alſo are bound to the ſame dutie, in the example of BATHSHEBA, Prou 31. nurturing yong SALOMON; and EVNICE training vp TIMOTHY from a child in the Scriptures. For in that excellent character and deſcription of the good Huſwife, Prou. 31. this is one thing, That ſhee openeth her mouth wiſely, and the Law of Grace is vnderunder her lippes.

p. 49Here then is cenſured that gouernment of the Family, which is onelyonly Ciuill, not Religious. When Maſters giuegive charges to their ſeruants for their houſe-hold buſineſſes, they can ſet edges vponupon them, by often repetitions, and threatnings: with their children alſo they can ſport and play; but not one word of Gods Word. They referre them wholly for that to the Miniſterie; the which profiteth little, vnleſſe this preparation of priuate inſtruction goe before. So wee read, that IAAKOB ſanctified his Family, before they went to Bethel, Gen. 32. and IOB his ſonnes, before the Sacrifices. Therefore PAVL ſendeth Women to their Husbands at home, to learne, whom haply their careleſſe Husbands had referred ouer to the Miniſter. Aſſuredly, if the Word of God ſound not in thy houſe, as in the Church, it is vnworthie the name of a Church?

Secondly, they muſt teach likewiſe by example: With DAVID, walking in the vprightneſſe of their hearts in the middeſt of their houſe: for the eye of the whole Family is vponupon the Gouernours thereof, as is the eye of the Church vponupon their Paſtors.

Secondly, As in Preaching, ſo likewiſe in Praying, 2muſt they imitate the Paſtors; for the Houſe of God is called the Houſe of Prayer. If therefore this principall part of Gods ſeruice be wanting in any houſe, how can it be called Gods Houſe? Theſe things are not yet ſo tyed to the Heads of the Family, but in greater Families, the multitude of buſineſſes, concurring with the multitude of perſons p. 50therein, they may, as ABRAHAM, Gen. 24. hauehave their Deputies.

Thus muſt they be like the Paſtors in things concerning Gods ſeruice.

Secondly, they muſt reſemble them in their Diſcipline, cauſing their houſehold Diſcipline to be anſwerable to the Church Diſcipline.

That this thing may be done, theſe things are required:

Firſt, That which is the ground of all good Diſcipline, they muſt hauehave a verie watchfull and attentiue eye ouer euerie ſoule in the Family; ſo that they may know the ſeuerall natures, conditions, and diſpoſitions of all, and ſo proportion their gouernment accordingly. This is rightly to play the Biſhop; who hath that name, from his carefull ouerſeeing of the Flocke, Acts 20. 20. For the good Paſtor will not reſt in a generall care of his Flocke, but hee will heedfully marke and obſerue eueryevery particular Sheepe, and ſo know of what humour and ſpirit they be, and ſo likewiſe take notice of thoſe which are diſeaſed. Therefore Ioh. 10. 3. the good Shepheard is able to call all his Sheepe by their names.

If then thou wouldeſt hauehave thy Family like a Church, thou that art Chiefe therein, muſt be like thoſe that are Chiefe in the Church, in hauing this prying and obſeruing Epiſcopall eye; ſo that euerie ones manners, ſpeeches, actions, and whole courſe and carriage may be thorowly marked.

This IOB practiſed notably; inſomuch, that his p. 51ſonnes, though men growne, and dwelling apart from him, could not yet banquet among themſelues, but ſuch was his vigilant eye ouer them, he knew of it preſently, and withall vſed meanes to vnderſtand what was done and ſpoken at the Feaſts; which thoſe his words argue, It may be my ſonnes hauehave blaſphemed; that is, Albeit I can finde out nothing done amiſſe, yet it may be, they hauehave done ſome euill which I know not of, neyther yet could poſſibly come to the knowledge of, for all my obſeruation.

But now adayes, Children and Seruants may feaſt, and runne about hither and thither, if not without the priuitie and knowledge of their Parents and Maſters, yet without their obſeruing of them, and their demeanour, at ſuch times. This is the Fountaine and Originall of moſt Diſorder in Families. This vigilant Eye is wanting, which ſhould walke through all the corners of the Houſe, and ferret out Naughtie-packes, going about miſchiefe. Too much truſt is giuen to other mens eyes. They will ſee and heare all with other mens eyes and eares; forgetting the Prouerbe, The eye of the Maſter fatteth the Horſe. It is this diligent and circumſpect eye of the Maſter that fatteth the Houſe too, and makes it hauehave the goodly face of a Church. Therefore it is SALOMONS Precept, Prou. 27. 23. Take heed to thy Heards, and know the eſtate of thy Flocke.

If SALOMON would hauehave men thus carefully, with their owne eyes, looke to their owne Sheepe; p. 52brutiſh creatures; how much more to the ſoules of their ſeruants, the Sheepe of Ieſus Chriſt, bought with his bloud? Are they not much more worth then Sheepe?

Secondly, After that the Eye hath layd theſe foundations, the Hand muſt build thereon.

Firſt, As ſoone as it hath receiued warning from the Eye of ſome euill that is in brewing, in ſtretching forth it ſelfe, and arming it ſelfe to hinder it, and keepe the authors thereof within their bounds. For this purpoſe, both Admonitions and Threatnings muſt be vſed, but eſpecially, wholeſome Lawes muſt be enacted, for the prohibiting and preuenting of things vnlawfull. For ſo, in times paſt, the Apoſtles, and now, the faithfull Paſtors, doe ſtill meet with thoſe euills which are approching towards the Church. Wherefore, as in the Church and Common-weale, ſo likewiſe in the Family, euill manners muſt occaſion good Lawes.

By the which, the way being hedged vp againſt all Wickedneſſe and Diſorder, a ſweet Order and comely Conuenience, the very life of eueryevery Societie, may flouriſh, and ſo cauſe an image of the Church to be ſeene in the Family. For it is the Precept of the Apoſtle, concerning the Church, That all things ſhould be done there in Order and Comelineſſe; for God is the God of Order, and not of Confuſion.

O the ſweet and faire face of that Family, wherein by vertue of good order, euerie member ſhall be p. 53kept in tune and temper. Certainely, no Harmonie ſo melodious and pleaſant to the eare, as this ſight is acceptable to the eye. The Queene of Shebaes eare was not ſo much affected with the wiſedome of SALOMON, as a liuely Oracle ſounding in his Family, but her eye was as much rauiſhed with the beholding of that ſeemely order and method obſerued of all in his houſe. And this latter is noted to be the cauſe of that her admiration and exclamation, as well as the former. And ſurely, vnleſſe there be a reſemblance of Church-diſcipline in the gouernment of the Family, as of Doctrine in the inſtruction thereof, though there may be an Image of the Church, yet a very darke and obſcure one, much deformed and defaced, not able to delight the eye of the Queene of Sheba.

In ſuch Families therefore, where the Guides hauehave no care to maintaine this order, that euerie man may know his place, and doe that which is required of him by vertue thereof, but the reines are let looſe to euerie man, to doe as he will, there is an image rather of Hell, and of that confuſed Chaos at the beginning of the Creation, of that Cyclopicall Ataxie, of that Iſraeliticall Anarchie, Iudg. 17. when euerie man did that which was good in his owne eyes; of any, or all of theſe, rather then of a well-gouerned Church. In the which, as there be diuers Officers; ſome ſuperior, ſome inferior; ſome, Paſtors and Teachers; ſome, Elders and Deacons; ſome, that are vnderunder the care and gouernment p. 54of theſe Officers: ſo, they all carrie themſelues according to their places, for the good of the whole Bodie. And thus, not the leaſt ſtring being out of tune, what an heauenly Harmonie will this be?

According to this frame let our Families be faſhioned, that there be a due Decorum kept and obſerued of all; a comelineſſe of ſubiection, as PAVL requireth, 1. Tim. 3. in the inferiors; a comelineſſe alſo of commaunding and ruling in the ſuperiors: And what then ſhall let, but ſuch a Family may bee baptized with the Name of CHRISTS CHVRCH?

Secondly, The ſame hand which made the Sword of good Lawes, for the preuention of euill to come, muſt draw it out, for the puniſhment of euil paſt, and not ſuffer it to lye ruſting in the ſheath. If then any ſhall breake thoſe good Lawes which the Gouernors of the Families hauehave made, let the puniſhments threatned be inflicted; that ſo, thoſe who would not obey the Precepts of the Law, may perforce be conſtrayned to obey the threatnings thereof.

Now herein muſt there bee an imitation of Church-Diſcipline. Looke then, as in the Church the offendor is firſt admoniſhed diuers times, and at length not profiting by thoſe admonitions, is excommunicated and dis-ſynagogued: ſo likewiſe in thy Family finding wicked and vngodly ones, firſt muſt thou deale with them by admonition, reprehenſion, caſtigation; and if for all theſe meanes, they ſtill remaine incorrigible, then caſt them out of p. 55thy houſe, and thinke their roome better then their companie. If ISMAEL and HAGAR become Scoffers, out of doores with them, ſend them packing preſently; off with the rotten members, leſt the ſound ones be infected with their contagion: for how ſhall thy houſe be Gods Garden, when ſuch roots of bitterneſſe grow in it; in the which, not ſo much as barren Trees may be ſuffered to cumber the ground? Till thy Family be purged of ſuch, it is more like a Wood and Wilderneſſe, full of brambles and bryers, then the faire and pleaſant Eden of the Lord. Therefore DAVID, Pſal. 101. ſolemnely vowed, before he came to be King, to the intent, that his owne Court might be Gods Court, That hee would diſplace and moue out of it all wicked ones, euen thoſe who onelyonly did but giuegive ſuſpition by their lookes and countenance of wickedneſſe.

If then, contrarie to that which once ELIPHAZ aduiſed IOB, wee ſhould graunt vntounto Iniquitie harbour and habitation in our houſe, thinke wee, that God would cohabitate? No; hee is of pure eyes, and cannot behold iniquitie. How can we thinke our houſes, being full of Hogges and Dogges, to be fit for the entertainment of that great and mightie King of Kings? Firſt, driue theſe out of doores; otherwiſe, God will not vouchſafe thy houſe the honour of caſting his eye vponupon, much leſſe of entring into and dwelling in it; God and wickedneſſe are inſociable, they will not abide vnderunder the ſame Roofe together.

p. 56If the King were to come to thy houſe, and there were ſome in it he could not abide, wouldeſt thou not diſcharge them thine houſe, if ſo be thou wert deſirous of the Kings preſence? And entertaining Traitors in thy houſe, Traitors againſt God, thinkeſt thou, that he will come and pitch his Tent, and take vp his Lodging with thee?

Theſe be the things proper to the Chiefe. Now follow thoſe which belong to the inferiors; in the which, as in the former, their Gouernors reſembled the Paſtors of the Church, they muſt reſemble the reſt of the Bodie of the Church.

Firſt, In matter of Doctrine. As the Church acknowledgeth 1thoſe that are ouer her, in the Lord, and obeyeth them, 1. Theſſ. 5. Heb. 13. ſo muſt thoſe that are vnderunder gouernment, carrie themſelues reuerently and reſpectiuely towards their Gouernors, cheerefully and conſcionably obeying as all other of their lawfull commaunds, ſo eſpecially thoſe which concerne Gods worſhip. And as by the example of the Paſtors, the reſt of the Church are ſtirred vp to godlineſſe, Phil. 4. 9. ſo muſt the inferiors in the Family be encouraged, and inflamed to vertue, when they ſhall ſee their ſuperiors going before them.

Secondly, they muſt reſemble the Church in 2matters of Diſcipline.

Firſt, Enduring thoſe Chaſtiſements, either Verbull or Reall, which for their deſerts are inflicted, and freely acknowledging the equitie of them.

Secondly, If at any time they ſee any of their fellowes p. 57mis-behauing himſelfe, firſt let them trie what they can doe themſelues by admonition: but if that way they preuaile not, then according to the example of the Eccleſiaſticall Diſcipline, Matth. 18. let them acquaint their Gouernours therewithall. Thus IOSEPH told his Father of his brethrens wickedneſſe, Gen. 37. and ſome of ISAAKS houſehold, as it ſeemeth, told REBECCA of ESAV, Gen. 27. 42. I, but by this meanes wee ſhall get our ſelues ill-will, and be called but pick-thanks and tell-tales for our labour. What then? if by the ſame meanes the Family may be called the Church of God?

The vſe of this Doctrine is three-fold.

The firſt concerneth your Honors, who I doubt To the Lord and Lady Hairington.not, but according to that wiſdome God hath giuen you, doe account the name of a Church the faireſt ſtile of your Houſe. Certainely, the outward magnificence and ſumptuouſneſſe of the Building, the pleaſantneſſe of Situation, the coſtly Hangings on the Walls, the rich furniture of Houſehold ſtuffe, the goodly ſhew of tall and proper perſonable Men attending; nay, outward Ciuill Order is nothing, if the name of the Church be wanting. The ſmoakie Countrey Cottage of a poore man being godly, ſhadoweth and obſcureth the ſtately and proud Palaces of prophane Princes. Maintaine then this Title that ſtill your Houſe may be Bethel, and not Bethauen.

The ſecond concerneth you, whom their Honours hauehave betruſted with the gouernment of the p. 56duplicate page p. 57duplicate page p. 58Family, and hauehave made in ſtead of their owne Eyes and Hands. Be not then blind, ſleepie, or wilfully winking with the Eyes, be not palſie and trembling Hands, or like the Sluggard hands layed vp in his boſome.

Thirdly, and laſtly, you whoſe it is only to obey, are to be admoniſhed in your places, to hauehave a ſpeciall reſpect of the credit and good name of this Houſe, doing nothing that may bring diſgrace, or in any ſort depriue it of the name of a Church; neyther reioyce ſo much that you liue in the Houſe of a Nobleman, as in the Houſe of God. For in his Houſe, the Porters place is farre to be preferred aboue the place of the Steward, yea of the Maſter of the Houſe himſelfe, in the Houſes of Princes, being Tabernacles, for the moſt part, of iniquitie, Pſal. 84.