Commentary Upon Philemon, Exposition · Verses 15-16 (3 of 3)
This point heere to be learned and practiſed, reproueth two ſorts of men, as well ſuch as make choiſe of ſuch as bee wicked, as thoſe that hate them which are good and godly. We muſt not delight our ſelues in thoſe that be carnall and corrupt, albeit they be neuer ſo neer vntounto vsus. Ahab did repoſe and reioyce himſelfe l1 King. 21, 7 1 Sam. 22. 9. 1 Ki. 12, 8, 31in Iezabell againſt Naboth; Saule in Doeg, againſt Dauid, when he ſaw that God was with him, and his ſpirit departed from himſelfe. Rehoboam made choiſe of youthfull, vaine, and vicious Companions, and refuſed the Counſell of the prudent, and the aduiſe of the Elders, & the friends of his Father. Ieroboam made choyſe of the ignorant multitude, of the ſcum of the people, and of the Raſcall ſort, to be the teachers of Iſraell, and their guides and Gouernors in the matters of Gods worſhip. It is a common euill to delight in euill company, in prophane perſons, in Idoll-ſhepheards, in carnall friends. The delight that men take in theſe is vaine, and of no value; nay it bringeth in the end Gall and Wormewood, and biteth as a Serpent. If thou delight in thy Wife, Children, Seruants, Friends, and Familiars in the fleſh, in a worldly and wicked manner, and neuer conſidereſt from whence thou haſt them, nor receiueſt them as the guiftes and bleſsings of God, that thereby thou mayeſt hauehave ſound ioy, and true happineſſe heaped vponupon thee, it is extream folly and madneſſe. What was the end of Ahabs ioy in his wife, in his ſonnes, in his poſterity? They were at the laſt, thogh multiplyed exceedingly, cut off from man to beaſt, and none of them left to water a wall. How many are there, that being free and at liberty to make choiſe of Friends, of Wife, of Seruants, of Companions, do neuer ſet the Lord before their eyes, who hauing little grace in their owne hearts, make an election of ſuch as are moſt vngracious and graceleſſe. They deſire not to be Companions of ſuch as louelove the Lord and his Law, but reſpect riches or beautie, or honour, or ſuch outward Ornaments, as periſh with the vſe, and cannot cleanſe the ſoule. Wherefore, let all ſuperiors know and vnderſtand, that it is a duty and inſtruction belonging vntounto them, to delight themſelues, and ſet their hearts vponupon ſuch as are religious and vertuous, and to ſhew their anger and diſpleaſure againſt thoſe that are faithleſſe, and feare not to offend the Lord with their wicked liues and vngodly behauiour. For this ſhall bee our praiſe and commendation in the choiſe of our frends, and in the gouernment of our houſes, to follow the example of God our Creator, who is the moſt prudent and perfect Gouernour. His fauour doeth embrace, and his goodneſſe compaſſe on eueryevery ſide, ſuch as faithfully ſerue him, and ſincerely worſhip him: but his wrath and angry countenance is fierce againſt thoſe that walke rebelliouſly in the contempt of his Lawes, and liue licentiouſly in the profeſsion of his ſeruice. Thus ought it to be in his people that gouerne in his feare, ſuch as they ſee feare God they muſt honor, they muſt commend, they muſt encourage, they muſt countenance; but ſuch as are ſtubborne againſt themſelues, and ſtiffe-necked againſt God, they muſt reprooue and reiect, they muſt diſcommend and diſcountenance by all meanes they can. For, all ſuch as ſuffer diſorders and misbehauiour in their charges, without checke and controulement, ſhall finde the faultes of their Inferiours turne to their owne reproach and reproofe. The Wiſeman teacheth, mProu. 14, 34that ſinne is a ſhame to a whole people, and to a great company; much more then ſhall it turne to be infamous and ignominious to a houſe, and to the Maiſter of the houſe, as we ſee in Eli and his ſonnes.
Secondly, it reprooueth ſuch as hate and abhorre thoſe that ſhewe the ſeeds of Faith, and the ſparkes of grace, and the fruits of the ſpirit to bee in them. It is an euill (as we heard before) not to preferre and make choyſe of ſuch as are good; but it is a great deale worſe to loath and diſlike ſuch as are godly, when they hauehave made choiſe of them, and brought them home into their owne doores. They that hauehave obtained this mercy to finde grace with God, do bring the bleſsinges of God with them into the houſe, they come not empty and alone, but full fraught and furniſhed with great Treaſures, if that we had ſpirituall eyes or hearts to diſcerne it. A Religious and a vertuous Wife is nProu. 31, 10, 11.a great Iewell, her price is farre aboue the Pearles, for ſhe will do her Husband good, and not euill, all the dayes of her life: and yet many repine and murmure that their wiues hauehave ſo much knowledge, and that they are too zealous in the truth. They neuer thinke they bring them to much riches and ſubſtance, but if they labour to be rich in God (which is the true Treaſure) they thinke a little to be too too much. They neuer complaine that they are in fauour with great men, from whom they may reape a commodity; but if they ſeek to be in fauour with God, from whom eueryevery good giuing, & eueryevery perfect guift proceedeth, they make a ſcoffe and a mock at it. They ought to encourage them, and ſtirre them vp to good things, and not hinder them in their courſe. They ought themſelues to teach and inſtruct them, & not diſcourage them from learning of others. Thus it is alſo many times with many Fathers, that pretend a louelove to their children, but it is in the fleſh, not in the ſpirit; in the world, not in the Lord; in earthly things, not in heauenly. If their Children hauehave embraced the Goſpell in ſincerity, and ſeeke after the meanes of their ſaluation with diligence, they thinke they are too forward, and feare they wil proue too praeciſe, and ſo make more account of others, that are more looſe in life, and prophane in conuerſation.
This fault was in good Iſaac, who preferred his ſon Eſau hated of God, before Iacob that was loued of him. So do the Fathers of our times, delight themſelues moſt in their Children that are moſt lewd, and ſhew leaſt fauour to ſuch as moſt deſerue it. And thus it fareth with many Paſtors & Teachers of the people, who ought to go before them in ſoundneſſe of Doctrine, and vprightneſſe of life, and by all meanes to bring forward ſuch as are comming on, to ſpurre and ſtirre vp ſuch as are ſluggiſh, to comfort ſuch as are carefull and zealous, and to diſcountenance ſuch as are open or ſecret enemies. But how many are there that would be called and accounted faithfull ſhepherds and true Teachers ſent of God, who are affraid their hearers ſhould bee too forward: like enuious Maiſters, that are loath to hauehave good Schollers, & repine at it to hauehave any profit too much vnderunder them. Thus they nuzzle them in ignorance that are blinde, they ſtrengthen the hand of iniquity, they encourage euill doers, and diſcourage thoſe that would faine walke in the wayes of godlineſſe. It was the earneſt deſire of Moſes, oNum. 11, 29That all the Lordes people were Prophets, and that the Lord would put his spirit vponupon them. If wee hauehave this ſpirit, let vsus neuer reproach thoſe with learning too faſt, that are vnderunder our charge, who ought to be our comfort in this life, and ſhall be our crown in the life to come.
Vſe 3.Laſtly, ſeeing it belongeth as a ſpeciall duty vntounto vsus, to ſhew our greateſt affection to ſuch as hauehave in their harts moſt religion, it ſerueth as a comfort and encouragement to al callings, euen the loweſt that are among men, to labour after good things, and to ſeeke to ſerue and feare the Lord, ſeeing ſuch as are the meaneſt, and of baſeſt reckning with many, are reſpected and recompenced of him. This is a notable encouragement, to conſider that God taketh care of vsus, and requireth of men to do vsus good. The leaſt member of the body is honoured, and not deſpiſed; cherriſhed, and not contemned; tendered, and not abhorred of vsus. So it ought to be in the members of Chriſts body, which are all deare to him (which hee bought with an equall price) and therefore ought to be deare vntounto vsus, if wee beleeue our ſelues to hauehave our part and portion in his body. Notwithſtanding, if thorough the pride, contempt, diſdaine, and vnthankfulneſſe of men, we finde our ſelues little regarded, made as a foot-ſtoole for men to tread and trample vponupon, & as a ball to ſpurne at with all reproach, and ſo ſcorned for our well dooing: let vsus not be diſmayed with this dealing, but conſider that the poor ſeruants of God hauehave taſted of the like meaſure that hauehave gone before vsus, ſo that wee are not the firſt that hauehave beene thus vſed, and we are not like to bee the laſt that are in this ſort to be abuſed.
Marke a little how it fell out with Ioſeph, one that performed the beſt ſeruice, and yet one that receiued the worſt recompence. When he was broght downe to Egypt, and bought and ſold as a ſlaue, pGen. 39, 1, 2, 4, 5, 20.or as Oxe in the Market from one to another; at length he came vntounto the hands & houſe of Potiphar, whom he ſerued faithfully, ſo that the Lord was with him, and made all that he did to proſper in his hand; his Maiſter put all that he had in his hande, and made him Ruler of his houſe; neuertheleſſe, not long after, thorough the falſe ſuggeſtion of his Miſtris, and the haſty and ouer-raſh credulity of his Maiſter, his good ſeruice was forgotten, he is caſt in priſon, and lyeth bound in ſetters. The like wee might ſay of Iacob, who ſerued for his wiues in the houſe of Laban. Who could do better ſeruice, or who could ſhew himſelfe a more painfull and profitable ſeruant, then he had done? Hee ſpeaketh it before Labans face, and doth not whiſper it behinde his backe, hee auoucheth it before him, that he might take exception to it, if he had ought to obiect againſt it, qGen. 31, 39, 40.Whatſoeuer was torne of Beaſts, I brought it not vntounto thee, but made it good my ſelfe: of mine hand didſt thou require it, were it ſtolne by day, or ſtollen by night, I was in the day conſumed with heate, and with froſt in the Night, and my ſleepe departed from mine eyes. This duty and diligence did he perform, and yet what was the wages of the woorke, and the recompence of his labors? It followeth in the next wordes, rVerſe 41.I hauehave beene twenty yeares in thine houſe, and ſerued thee fourteene yeares for thy two daughters, & ſix yeares for thy Sheepe, and thou haſt chaunged my wages ten times. Thus we ſee, how good and gracious ſeruants hauehave bin ſerued in former times before vsus, and what hard meaſure hath bin rendred and repayed vntounto them.
The examples of the Iſraelites is fit to be thought vponupon, and worthy to be conſidered in this caſe, when they ſoiourned and ſerued in the land of Egipt, according as the Lord fore-ſhewed vntounto Abraham, ſGen. 15, 13.Know for a ſurety, that thy ſeede ſhall be a ſtranger in a Land that is not theirs foure hundred yeares, and ſhall ſerue them, and they ſhall intreat them euill. They neuer plotted any rebellion, or attempted act of hoſtility againſt them, but ſerued their taske-maiſters that oppreſſed them, and laboured in making bricke, and gathering ſtraw, and finiſhing their taske, yet they were blamed and beaten, and laden with many ſorrowes. Let vsus therefore by all theſe examples be encouraged, and know that nothing can happen vntounto vsus, which hath not fallen out to others that hauehave liued before vsus, who hauehave done as good and faithful ſeruice to their ſuperiors, as we hauehave done or can do, and yet hauehave beene euilly entreated, and wrongfully purſued, and cruelly handled, and vniuſtly rewarded. Let vsus not ſuffer for euill doing, t1 Pet. 4, 15, 16. & 2, 19, 20and as euill doers; but let vsus ſuffer as Chriſtians, that ſo God may be glorified, and we not aſhamed of our afflictions. For this is thanke-worthy, if a man for Conſcience toward God endure greef, ſuffring wrongfully, it is acceptable before him, & is reſpected of him, albeit among men it go away vnrewarded. We herd before of the good ſeruice of Iacob, of Ioſeph, of the Iewes; of Iacob toward Laban, of Ioſeph toward Potiphar, of the Iewes toward the Egyptians, and how euilly they were rewarded and recompenced of their cruell and couetous Maiſters. But they knew they ſerued a better Maiſter in Heauen, who would not ſuffer them to want the fruite of their labors, nor to looſe the worke of their hands. Hence it is, that he encreaſed Iacob in ſubſtance, hee brought Ioſeph out of priſon, he gaue the Iſraelites fauour in the eyes of the Egyptians, that gaue them Iewels of Siluer and of Gold, and ſent them not empty away. Thus will God deale with vsus, if we ſuffer with patience, and will honor them that are carefull to honor him.
[Aboue a Seruant, euen as a Brother beloued.] We heard before howe the Apoſtle commendeth Oneſimus to his Maiſter, that he was to be receiued of him not ſo much as a ſeruant, as one that was more then a ſeruant; that is, not an Infidell, but a Chriſtian. This point, is in theſe words declared by the ſpeciall, or by a word of Relation, a beloued Brother, which was more then a ſimple ſeruant. For if he had any vnbeleeuers (that were not of the houſhold of Faith) either borne in his houſe, or bought with his money, they were his ſeruants, but they were not beloued Brethren. But this man conuerted to the Faith was aboue the ranke and degree of ſuch perſons, hee was both a Seruant and a Brother. True it is, there was great difference betweene Philemon and Oneſimus, betweene the Maiſter and Seruant in things of this life; one, was Superior; the other, Inferior: one was to command, the other to obey; one was to rule, the other to be ſubiect in the Lord; yet wee ſee, how the Apoſtle in this place is not affraide to call Oneſimus his Maiſters Brother, and would not hauehave the Maiſter aſhamed to acknowledge it in words, & to ſhew it in his practiſe. This is not ſpoken, as if they were naturall Bretheren in the fleſh, and deſcended of one Father, according to the common generation of the reſt of the ſonnes of men; but they were Brethren in Chriſt, partakers of the common Faith, equall in the participation of heauenly graces, alike in the fauour of God, one not dearer to him then another. Hence it is, that the Apoſtle before Verſe 7. and afterward, verſe 20. calleth Philemon his Brother in Chriſt, though he were his ſonne in the Goſpell, becauſe hee had begotten him vntounto God by the immortall ſeede of the word, uVerſe 19.as wee ſhall ſee in the words following, where he challengeth as his own, and as a due debt vntounto him, whatſoeuer Philemon had.
Doctrine 5. Althogh chriſtian religion, do not take away the degrees of perſons, yet it maketh vsus all equall in Chriſt.From hence wee learne, that wee are all of vsus equall before God and our Brethren in Chriſt Ieſus our Lord. Although Chriſtian Religion doeth not take away the difference of perſons, and conditions before men, but aloweth ſome to be high, and ſome low; ſome aboue, and others beneath; ſome to be Maiſters, and others to be Seruants: yet, it maketh vsus alike and equal before God, inaſmuch as it cauſeth vsus to be brethren in Chriſt. This truth hath plentifull confirmation out of the books of Moſes, where al the Iewes, of what quality and condition ſoeuer they were, are oftentimes called brethren. The poore are named the yDeut. 15, 7, 2 11, 12. & 17, 20.Brethren of the rich: the Debter is called the Brother of his Creditor: the Seruant is Brother to the Maiſter: the King ſet ouer them, muſt not lift vp his heart aboue his Brethren. This is it which Dauid confeſſeth in many places of the Pſalmes, zPſal. 22. 22. and 22, 8, 9.I wil declare thy Name vntounto my Brethren: in the middeſt of the Congregation I will praiſe thee. And in the 122. Pſalme, hee wiſhed proſperity, and would procure the good of Gods houſe, for his Brethrens and Companions ſake. Where wee ſee, that albeit he were the King of Iſraell, and ſate in the throne of glory and ſeat of dignity aboue them, yet he refuſeth not to caſt himſelfe into a common condition with others, and to giuegive them the honour of his brethren. This is it which the Prophets teach eueryevery where, aIer. 31, 34.They ſhal teach no more eueryevery man his neighbor, and eueryevery man his Brother, ſaying, Know the Lord for they ſhall all know me from the leaſt of them vntounto the greateſt of them, ſaith the Lord. This is it which Chriſt ſpeaketh to his Diſciples, bMath. 23, 8.Be not ye called Rabbi, for one is your Doctor, euen Chriſt; and all ye are Brethren. The like precept the Apoſtle enioineth and the ſame rule he deliuereth to the Romans, chap. 12, 16. Be of like affection one toward another, be not high-minded, but make your ſelues equall to them of the lower ſort: be not wiſe in your ſelues. And to the Phillippians, Chap. 2, 3. Let nothing be done through contention or vaine-glory, but that in meekeneſſe of mind euerie man eſteeme other better then himſelfe. Againe, to this purpoſe hee writeth to the Galathians, cGal. 3, 27, 28All yee that are baptized into Chriſt, hauehave put on Chriſt; there is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Ieſus. All theſe Teſtimonies of the Old and New Teſtament, do fully and euidently teach vsus, that howſoeuer the Goſpell permitteth and preſcribeth the differences and degrees of perſons, that ſome be Lords, and others beare themſelues as ſeruants, yet it alloweth and maketh them to be equal in Chriſt, to be brethren and Siſters in the common faith, all members of Chriſt, all pertakers of the ſame hope, al heires of the ſame kingdome.
Reaſon 1.And what can be more plaine then this principle? Firſt, it is the nature & property of God to accept no mans perſon. An high place, a noble byrth, a comely perſonage, are much reſpected amongſt men, and ſuch perſons are highly aduanced and preferred. But it is not ſo with God: for, in his election of vsus to life, in his calling of vsus, in his iuſtifying of vsus, in his ſanctifyeng and ſauing of vsus, he reſpecteth not whether we be high or low, rich or poor, learned or vnlearned; he chooſeth, he calleth, he iuſtifieth, he ſanctifieth, he glorifieth the bond as well as the free; the low as well as the high; the Seruant as well as the Maiſter. This is it which the holy man Iob ſetteth down, dIob 34, 18, 19.Wilt thou ſay vntounto a King, thou art wicked? Or to Prince, ye are vngodly? How much leſſe to him that accepteth not the rich more then the poore, for they bee all the workes of his hands. To this purpoſe the Apoſtle Paule ſpeaketh, eRom. 2, 9, 10 11. Gal. 2, 6. Act 10, 34, 35 Deut. 10, 17. 2 Chro. 19, 7. Prou. 24, 13.To eueryevery man that doth good, ſhall be glory, honour, and peace, to the Iew firſt, and alſo to the Grecian, for there is no reſpect of perſons with God. Likewiſe, the Apoſtle Peter teacheth this in the Sermon that hee preached vntounto the Gentiles, Of a truth I perceiue, that God is no accepter of perſons, but in euerie Nation hee that feareth him, & worketh righteouſneſſe, is accepted with him. Seeing then, this is the Nature of God, that he regardeth not the outward apearance and countenance of men, we muſt know that he reſpecteth all as equall and alike.
Reaſon 2.Secondly, Chriſt Ieſus accepteth all that beleeue in him as his Bretheren and members of his body, euen fleſh of his fleſh, & bone of his bones. This is it which he ſpeaketh to Mary Magdalen, after his reſurrection, when he had appeared vntounto her, and manifeſted himſelf vntounto her; fIohn 20, 17.Go to my brethren, and ſay vntounto them, I aſcend vntounto my Father, and to your Father; and to my God, and to your God. Where he ſheweth, that God is a common Father, & that all the godly are as brethren one to another. Likewiſe, the Apoſtle writeth to the Hebrewes, gHeb. 2, 11, 12He that ſanctifieth, and they that are ſanstified, are al of one, wherefore he is not aſhamed to call them Brethren, ſaying; I will declare thy name vntounto my Brethren, in the midſt of the Church I will ſing praiſes to thee. The Lord Ieſus is infinitely aboue vsus, hPhil. 2, 6.who being in the forme of God, thought it no robbery to be equall with God, and we are poore, wretched, and miſerable men; yet he is aſhamed of no man, except we firſt bee aſhamed of him. He will deny no man, he will reiect no man, except wee firſt do deny and reiect him. If then, Chriſt do vouchſafe to account and accept vsus as his bretheren, we muſt needs acknowledge an equality and brotherly fellowſhippe among all the faithfull that are in Chriſt.
Reaſon 3.Thirdly, all the godly that are truly regenerate, are adopted to the hope of the kingdome of glory, and are redeemed by the blood of Chriſt. It is not Gold, or Siluer, or Pearles, iPſal. 49, 7. 1 Pet. 1, 18.or the treaſures that are in the world, could pay a price ſufficient to redeeme and ranſome our ſoules; it is the precious blood of Chriſt alone, that muſt purchaſe our peace, as of a Lambe vndefiled and without ſpot. Now, he came into the world to ſeeke and to ſaue that which was loſt; he came not to call the righteous, but ſinners to repentance. How meane ſoeuer our places, how ſimple ſoeuer our perſons, how baſe ſoeuer our conditions are, we hauehave 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 eueryevery day. And as theſe hauehave redemption by him, ſo God affordeth to them the meanes of ſaluation, as wel as the mightieſt Monarkes vponupon the earth. The poore man hath the word of God offered to him, reade vntounto him, and preached vntounto 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 vntounto 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, kProu. 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 lRom. 13, 14prouided 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 vsus Bretheren; and laſtly, ſeeing the faithfull hauehave 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 1The Vſes of this Doctrine are many, putting vsus 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 louelove one another, to ſeeke the good one of another; and to cut off all occaſions of diſcord and diuiſion that may ariſe among vsus. 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 vsus his children, if we behaue our ſelues as ſtrangers or enemies one to another? This Brotherly louelove, 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, mLeuit. 19, 18That we louelove our Neighbors as our ſelues. This is the new commandement giuen vntounto vsus, nIohn 13, 34That we louelove one another. Seeing therefore, there is one body, and one ſpirit; one Faith, and one Father; one Church, and one Baptiſme, let vsus ſupport one another by louelove, 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, oColoſ. 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 hauehave a quarrell vntounto another, euen as Chriſt forgaue, euen ſo do ye: and aboue all theſe thinges, put on louelove, 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, pGen. 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 vsus in mind, and offereth to our conſideration, qPſal. 133, 1, 3Behold, 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, rRo. 12, 10, 11Be affectioned to louelove one another with Brotherly louelove, 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 hauehave to be looſed from them. Hee that is giuen to contention, ſhall alwayes feede himſelfe vponupon 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 vsus? Heereupon it ariſeth, euen from hence, that we forget that we are Brethren, and do all looke for one and the ſame inheritance.
Vſe 2Secondly, ſeeing the Goſpell of Chriſt teacheth vsus 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 vnderunder 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 vsus, 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 hauehave greater helpe of the Phyſitians, but can they deliuer them from death? They may hauehave 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 vsus able to ſee it, and wiſe to confeſſe it; they hauehave great names, and high Titles of honour giuen vntounto them, ſPſal. 82, 6.I hauehave ſaid, ye are Gods, and ye are all Children of the moſt high, But ye ſhall die as a man, and yee Princes ſhall fall like others. If then, there be ſo little difference in the life, and leſſe difference of the death of rich and poor, of Maiſter and Seruant, of Magiſtrate & Subiect, we ſhal find a greater equality and parity betweene them in holy and heauenly things. We allow them to be as the elder brethren, but they muſt know and conſider that other are as the yonger bretheren of the houſe, and hauehave the ſame priuiledges giuen vntounto them. For if the Lord Ieſus be not aſhamed to call vsus all brethren, ſhal they be aſhamed to confeſſe one another to be equall in the matters of our redemption and ſaluation? Shall the rich man diſdaine the poore, or the Prince his people, or the Maiſter the ſeruant, or the Free-man him that is bond, ſeeing the Lord of life, that is equall with his Father in might and Maieſty, vouchſafeth to repute vsus al in the place of Brethren? Hence it is, that he ſaith in the Goſpell (ſpeaking of lodging the ſtranger in our houſes, of cloathing the naked with our Garments, of feeding the hungry with our meats, of viſiting the priſoners with reliefe, of refreſhing the ſicke with our comfort.) tMath. 25, 40.Verily I ſay vntounto you, inaſmuch as ye hauehave done it vntounto one of the leaſt of theſe my Brethren, yee hauehave done it vntounto mee. Who are more diſgraced and contemned in the worlde, then ſuch as are Strangers, or Priſoners, or naked & in neceſsity? Yet theſe poore contemptible ones are deare in his ſight, tender as the Apple of his eye, and acknowledged of him to be his Bretheren. Wee are not worthy therefore to bee eſteemed of Chriſt, if we regard not ſuch as are in greateſt price, and cheefeſt account with him.
So then, we muſt take heede, that wee neuer deſpiſe, and deride, and diſdain thoſe that are called the Brethren of Chriſt, nor refuſe to imbrace them as our owne Brethren. This is that vſe which the Apoſtle vrgeth, in ſetting downe the duties of Maiſters, uEpheſ. 6, 9.Ye Maiſters, do the ſame thinges vntounto them, putting away threatning, and know, that euen your Maiſter alſo is in heauen, neither is there respest of perſons with him. Where we ſee, how hee moueth all Maiſters to caſt off all pride and high conceite of themſelues, and to LoueLove their faithfull ſeruants, as their faithfull Bretheren. It is not farre from this purpoſe, which Iob ſpeaketh touching his practiſe and behauiour toward his Seruants, xIob. 31, 13, 14, 15.If I did contemne the iudgement of my ſeruant and of my Mayde, when they did contend with me, What then ſhall I do when God ſtandeth vp? And when he ſhall viſit me, What ſhall I anſwere? He that hath made me in the womb, hath he not made him? Hath not he alone faſhioned vsus in the womb? Where the holy man commendeth mildneſſe in all Gouernors, and reprooueth the exerciſe of cruelty toward their ſeruants. Hee gaue them free libertie to declare and debate the matter with him, to alledge what reaſonable excuſe ſoeuer they had, conſidering with himſelfe, that we hauehave one common Creator and maker, and are partakers of the ſame Nature, and concluding thereuppon, that albeit ſuch as are bound to ſerue vsus, bee of low degree, and deſpiſed in the world, yet they neuertheleſſe are our brethren. So then, ſuch as are aduanced vntounto high places, and ſet in authority ouer others, are not to trample them vnderunder their feete, to deſpiſe and ſet them at naught, to account them as vile perſons in their eies, but to vſe them with mildneſſe, and to behaue themſelues in al lowlines, & to rule their houſes with al gentleneſſe. We muſt remember that wee hauehave a Maiſter in heauen, ſo that albeit he hath exalted vsus on high, yet God ſtandeth aboue all, and is the Maiſter both of the Maiſter, & of the ſeruant. O that this were well waighed, and wiſely conſidered, and thoroughly learned of all Superiors, that ſit at the ſterne▪ and guide the ſhip. The higher and greater our places are, the lower and leſſer ought our hearts to be. If we be made Magiſtrates and Maiſters, and Rulers, to gouern others, let vsus confeſſe they be Brethren with vsus. This yeeldeth a profitable meditation to all Chriſtian Gouernors, when we behold any of our Inferiors (thogh they were our bondmen) in any trouble or diſtreſſe, to thinke earneſtly vponupon theſe things. If God hauehave made mee neuer ſo high, when I ſee the people pinched with dearth and famine, that they are ready to periſh and famiſh in the ſtreats for want of Bread, I muſt knowe they are not Dogges, (though many make no better nor farther reckoning of them) alas, alas, they are my Brethren.
When the Peſtilence walketh in the darkeneſſe, and the plague deſtroyeth at noone day, that God ſtriketh downe with his fearfull hand; that thouſands fall at our ſide, and ten thouſands at our right hand (for he oftentimes maketh hauocke, and bringeth deſolation into many houſes and families) I muſt thinke it is no Murraine of Cattle, they are my bretheren. When I behold the oppreſſion of the poore, and the grinding of the faces of the needy, that they are eaten vp as bread, and ſold as old ſhooes, for nothing; I muſt hauehave this feeling of their affliction, they are not as Horſſes or Aſſes ouer-laden with their burthen (whom yet, if it were ſo, yExo. 23, 4, 5.we were bound to pity & raiſe vp, though belonging to our enemy) they are my poore and dear brethren, whom God hath created, whom Chriſt hath redeemed, whom the holy ſpirit hath ſanctified, whom the word hath regenerated, whom the church hath nouriſhed, whom the Angelles hauehave guarded, and who, together with me, in the laſt day, ſhall be glorified. At that day ſhal God be all in al, when Chriſt Ieſus ſhall aboliſh all power and authority among men, when Princes muſt reſigne their kingdomes, and caſt downe their crownes at his feete, then there ſhall be no more Prince and Subiects, Paſtor and people, Mayſter and Seruant, Father and Sonne, Husband and Wife. Theſe degrees indure but for a ſeaſon, which muſt hauehave end, when Chriſt ſhall come to iudge the quicke and the dead. If God hauehave made me a Maiſter, and committed Seruants to my charge, they muſt not be reſpected as my Swine or Oxen; they are my Brethren, and therefore I muſt looke vntounto them in time of their ſickeneſſe, & vſe all good meanes for their deliuerance. The Centurion in the goſpell is commended, that when his ſeruant fell ſick, & was in danger of death, he came to Chriſt zMath. 8, 6.for help and ſuccour. If a man hauehave a Bullocke and beaſt that is diſeaſed, he will aske counſel, & ſeeke remedy, much more ought we to deale mercifully with our ſeruants which God hath made our brethren, & not to ſhew more mercy to our Cattle for our commodity ſake, then to man made after the Image of God for his ſake. To conclude, let vsus from this Chriſtian equality, learne Chriſtian mercy, and know the eſtate of them that ſuffer any kind of miſery. For what is the cauſe that we tyranize ouer thoſe that are our Inferiors, but becauſe we forget that we are their bretheren, and that in this reſpect they are equall vntounto vsus?
Vſe 3.Thirdly, this Title of Brethren communicated to all the faithfull, ſerueth as a comfort and conſolation to all Inferiours, and to teach them this dutie, that they ought not to grudge, or to bee greeued that they are placed in a lowe eſtate, as though they were therefore leſſe eſteemed and regarded of God. For ſeeing God hath thus farre prouided for them to call them their Bretheren, and to make them equall with thoſe of greater Callinges, they are to bee contented with their places. It is a great Honour, to be ſo greatly in his fauour, and to bee ſo highly regarded of him, who reiecteth no man for his poore degree, for his low eſtate; for his meane condition. This is it which the Apoſtle Paule ſetteth downe, 1. Cor. 7, 21, 22. Art thou called being a Seruant? Care not for it: but if yet thou maiſt be free, vſe it rather: for he that is called in the Lord, being a Seruant, is the Lords freeman: Likewiſe alſo, be that is called beeing free, is Chriſts Seruant. Where he ſheweth, that no mans poore calling ſhould be his diſcouragement: but this muſt be his comfort, and bring peace vntounto his ſoule, that if hee be a true beleeuer, although he be mans ſeruant, yet he is Gods free man. And whomſoeuer the ſonne bIohn 8, 34, 36.maketh free, he is free indeede. For, wee muſt know, that whoſoeuer committeth ſinne with greedineſſe, and draweth iniquitie as with Cart-ropes, he is the ſeruant of ſinne, though he were the Maiſter of a family, or the Ruler of a kingdome. And on the other ſide, whoſoeuer is freed from the bondage of ſinne, and the ſlauery of the Deuill, he is a right free-man, although he be a Captiue, a Priſoner, or a Seruant. If wee hauehave our part in Chriſt, we hauehave our part in this comfort, ſeeing the Seruant is ſaued as well as …e Maiſter, if he beleeue.
Furthermo…, we muſt conſider theſe two thinges, both that whatſoeuer our calling be, wherein we abide, whether it bee high or low, wee hauehave it from God, we are alotted vntounto it by his appointment, and that hee ſeeth it, and knoweth it to be the fitteſt place and beſt calling for vsus vnderunder the Heauens. For, he reſpecteth in all his purpoſes, his owne glory, and our profite. If he ſaw any condition of life to be better for vsus, or a meanes to further vsus in our holy faith and ſaluation, he would not keepe vsus from it, he would not deny it vntounto vsus, he would not reſtraine vsus of it. It is a ſpice of the Deuils poyſon, which he inſpired & inſtilled into the minds of our firſt parents, to conceiue hardly of Gods dealing toward vsus, as if of malice or enuy he had helde vsus from the greater good, and beſtowed vponupon vsus the leſſer. He came to them in the Garden, and told them, cGen. 3, 5.That God doth know, that when they ſhould eate of the tree of knowledge of good & euill, in the middeſt of the Paradice of God, their eyes ſhould be opened, and they ſhould be as Gods knowing good and euill. So when we grow diſcontented, and diſlike our callings which God hath appointed vntounto vsus, we begin to be inueigled by the ſubtilty of Satan, and ſhalbe alwaies aſpiring higher, then God hath iudged to be meet for vsus. Let this ſerue vsus, & ſuffice vntounto vsus, that how lowe ſoeuer in our owne eyes, and little in the eyes of others, our condition is, yet God hath made them equall with vsus, and vsus Brethren with them, to our great and endleſſe comfort. This is that vſe which the Apoſtle maketh to encourage and ſtrengthen ſeruants in their duties, dEpheſ. 6, 5, 6 7, 8.Seruants, be obedient vntounto them that are your Maiſters, according to the fleſh with feare and trembling, in ſingleneſſe of your hearts, as vntounto Chriſt. Not with ſeruice to the eie as men pleaſers, but as the ſeruants of Chriſt, doing the will of God from the hart, with good will ſeruing the Lord & not men, And know ye that whatſoeuer good thing any man doth, that ſame ſhall he receiue of the Lord, whether hee be bond or free. Whereby he declareth, that the obedience of ſuch as are bond, is no leſſe acceptable to god, then the obedience of ſuch as are free: he looketh not ſo much to our perſons, as to our actions, nor ſo much to our actions, as to the manner of our doing of them. Hee liketh and alloweth that which is done of the ſeruant, as well as that which proceedeth from the Maiſter: and he that is of low degree, pleaſeth God in the duties of his calling, as well as the man that is of greateſt reputation in the world, and highly magnified for his Riches and Honors.
Vſe 4.Laſtly, ſeeing God reſpecteth all alike, and hath made all as one, and as Brethren that are in Chriſt, it ſerueth as a reproofe, and threatning, and terror, to all drowſie and ſecure perſons, that thinke they ſhall eſcape the iudgments of God for their high places. There is no difference with God, there is no inequality with Chriſt, to them that are in Chriſt, high and low are all alike with him. None are ſaued for their highneſſe, none are condemned for their lowneſſe. Chriſt Ieſus accepteth no man for his glory, he reiecteth no man for his ignominy. Let vsus therefore not beare our ſelues bold and confident vponupon our outward excellency, but ſtand in feare of his iudgements, and prepare our ſelues with all reuerence and diligence, that we may bee found worthy to ſtand before the great God in that great day of account. For wee muſt z2 Cor. 5, 10.all appear before him, when he will iudge eueryevery man according to his works. When we ſhal come perſonally before his Throne of glory and ſeat of iudgment, hee will hauehave no reſpect to the Nobleneſſe of our birth, to the greatneſſe of our learning, to the beauty of our faces, to the ſtrength of our bodies, to the largeneſſe of our liuings, to the aboundance of our Riches, or to any outward priuiledges and dignities of our perſons. Then ſhall all fleſh be gathered together from the foure windes, and ſtand before the Iudge of all the world. God will reſpect vsus as we are, not as we appeare to be; not as others hauehave accounted of vsus, but as he ſhall manifeſt vsus to hauehave bin, when the ſecrets of all hearts ſhall be diſcloſed, and hidden things ſhall bee reuealed. Then muſt eueryevery man anſwere for himſelfe, and plead guilty or not guiltie, when no pretenſes, or excuſes, or delayes ſhal auaile vsus. Then ſhal the poore begger appeare without his rags; the rich Glutton without his Robes; Couetous Indas without his bagges; Crafty Gehazi without his money; Proud Haman without his Honor; Aſpyring Abſolon without his Ambition; Murthering Caine without his Weapon; Cunning Achitophell without his Pollicy. The Kings of the earth muſt lay downe the glory of their Crownes, and the dignity of their Scepters, the Nobles muſt renounce the Enſignes of honor, and all perſons muſt ſet aſide outward reſpects of honor and diſhonor, of glory and ſhame, of fauor and contempt. Neuertheleſſe, it is to be obſerued, that albeit theſe men muſt ſtand before the throne of God, without theſe reſpects that they made their chiefeſt felicity; yet they ſhall not appeare without their cruelty, bribery, treachery, blaſphemy, couetouſnes, & ſuch like impiety, for their euill works ſhal follow them, & cleaue faſt vntounto them. Let vsus therefore neuer think to eſcape, when we ſhal com naked before the eternal Iudge, as euer we came into the world, & more naked then we departed out of the world; for wheras ſome hauehave their Coffins to couer them, others their Tombs to beutify them, and all men their winding ſheets to wrap their Carkaſſes in, whē the Lord ſhal deſcend with thouſands of his Angels, they ſhal not hauehave a rag, or a poore fig-leafe to hide their ſhame. Let vsus ſeek while we hauehave time to put on Chriſts righteouſneſſe as a Garment, that we may be able to ſtand before the ſonne of man, and receiue the glory prepared for vsus, before the foundations of the earth were laide.
[Specially to me, how much more then vntounto thee, both in the fleſh, and in the Lord.] We hauehave heard how the Apoſtle accounteth, and how he would hauehave Philemon account of Oneſimus; to wit, aboue a Seruant, euen as a beloued Brother. In theſe words, he vrgeth him farther, and ſheweth that hee had more cauſe to reſpect him, and greater reaſon to louelove him then himſelfe had, becauſe he was ioyned to him by more bands, whereof two he nameth; one of the fleſh, as being his ſeruant; the other in the Lord, as being his brother. Paule was mooued to reſpect him, onelyonly in regarde of the common fayth, and therefore he ſaith; if he were, not ſo much a Seruant as a Brother to him, much more hee ought to bee ſo to his Maiſter; not becauſe hee was his ſeruant as other ſeruants are, but becauſe he was the Lords ſeruant, ſo that hee was bounde to louelove him, both for the Lordes ſake, and for his owne ſake. Doctrine 6. The more bands & reaſons are giuen vsus to care for any, the more we are bound to care for himHeereby there is offered to our conſiderations, this Leſſon to bee learned, that the more bandes and reaſons are giuen vntounto vsus of God to care for anie, the more wee are bound to care for him, and to reſpect him. A profeſſor of the Goſpell, is more to be regarded then he that is wirhout: One of the ſame Nation, more then a ſtranger; one of our own Kindred, more then another farther from vsus; a Neighbour, more then one that dwelleth manie Miles from vsus; one of a mans houſe, more then him that is out of his houſe; a Kinſman conuerted to the faith, & becom a true and perfect Chriſtian, more then a Kinſman not conuerted. A Child that hath the ſparks of grace in him, more then a Childe voyde of them; a Seruant fearing God, more then a Seruant in the ſame family, that doth not feare God, nor regard his worde, nor make Conſcience of the meanes of his ſaluation. Abraham loued Iſaac, the ſonne of Promiſe, hauing more graces in him, fGen. 21, 9, 10 14. & 25, 5, 6.more then Iſhmael, the ſon of the bond-woman, and a ſcoffing wretch, and more then all the Sonnes of Keturah, to whom he gaue guifts, and ſent them away. Wee ſee this in the dealing of Abraham toward Lot his Nephew, he would ſuffer no contention to reſt among them, and when he heard he was taken priſoner, he would not hauehave ſtirred for the wicked ſinners that dwelt in Sodome, but hee armed his ſeruants to recouer him out of the hands of his enemies. This is it which Salomon teacheth, gProu. 27, 10Better is a Neighbor that is neere, then a Brother farre off. The Apoſtle teacheth this truth, when he giueth this precept, While wee hauehave time, let vt do good to all men, hGal. 6, 10.but especially to them which are of the houſhold of faith. And in another place, iTim. 5, 4.If any Widdow hauehave Children or Nephewes, let thē learne firſt to ſhew godlineſſe towardes their owne houſe, and to recompence their Kindred. To this alſo we are directed in the fift Commandement, when we are commanded to Honour Father and Mother. Wherby appeareth the truth of this doctrine, that it ſtandeth with Gods ordinance, to hauehave the moſt care of thoſe, and to ſhew the greateſt fruits of louelove vntounto them, to whom wee are bound in the greateſt and neereſt bands.
Reaſon 1.The Reaſons being wiſely conſidered, will make this plainely to appeare vntounto vsus. It is a generall ſentence deliuered by Salomon, in the booke of Eccleſiaſtes, kEccl. 4, 9, 10.Two are better then one, and a threefold Cord is not eaſily broken. Whereſoeuer there are ſtronger Cordes to tye vsus, and moe bandes to ioyne vsus together, our LoueLove ought to bee the more greater one towardes another. Manie ſtickes make the greater Fire, and many ſtringes, the better Muſicke.
Reaſon 2.Secondly, it is a thing verie well pleaſing in the ſight of God, to conſider what meanes he hath affoorded to encreaſe mutuall louelove and ſocietie, one with another. This is the reaſon vrged by the Apoſtle, to perſwade the Children and Nephewes of poore Widdowes to take care for their Parents, according to their ability, l1 Tim. 5, 4.Becauſe that is an honeſt thing, and acceptable before God. Now, we are bound vntounto them by many effectuall Reaſons, as it were with barres of Iron, and bandes of Braſſe, to nouriſh thoſe that hauehave nouriſhed vsus, that hauehave fedde vsus, that hauehave cloathed vsus, that hauehave begotten vsus, and brought vsus into the world, ſo that wee muſt acknowledge it both right and reaſonable.
Reaſon 3.Thirdly, ſuch as breake theſe bands, & caſt away theſe Cords from them, do ſet themſelues againſt the Doctrine of Chriſt, and may be ſent to ſchoole to the Infidels, nay to the brute beaſts, which are not voide of a certaine naturall affection. This the Apoſtle teacheth, m1 Tim. 5, 8.If there be any that prouideth not for his owne, and namely for them of his houſhold, he denieth the faith, & is worſe then an Infidell. For howſoeuer they profeſſe the Faith in words, yet in deede and in truth they deny it. But God is delighted with our workes, not with our words, and looketh vponupon the ſubſtance, not the ſhewe of our Religion, according as the Apoſtle ſpeaketh, nTitus 1, 16.They profeſſe that they know God, but by workes they deny him, and are abhominable and diſobedient, and vntounto euerie good worke Reprobate. This profeſſion is vaine and hyppocritall, and no more regarded of God, then the leaues of a Tree of him that looketh to finde fruite vponupon it. So then, ſeeing two are better then one, ſeeing it is a thing wel pleaſing with God; and laſt of all, ſeeing the Faith is denied of thoſe that regard ſuch as are neareſt to them nothing at al, we learne howſoeuer, we owe ſomwhat to all mankind, and there is a common band that knitteth vsus faſt togither, yet where the debt is greateſt, there we are bound to pay moſt, & where the Obligation is ſtraighteſt, there we are to performe the greateſt duties.
Vſe 1.The Vſes remaine to be conſidered. Firſt of all, if it be a dutie of man toward man, to require moſt where moſt is committed, and to yeelde the greateſt louelove againe, where are the greateſt occaſions to couple and combine vsus together: then much more are we bound vntounto the Lord, of whom we hauehave receiued all, to whom we doe owne all, and by whom we doe enioy all. We muſt doe homage to him as to our King; we muſt giuegive honour to him, as to our Father; oMal. 1, 6.we muſt yeeld him feare, as to our Maiſter; we muſt performe ſubiection to him, as to our Creator; we muſt ſhew obedience to him, as to our Law-giuer. He would be holden as a man vtterlie voyde of all wit and wiſedome, who being indebted vntounto many men, and owing to ſome more, and to others leſſe; bound to ſome in one band, to others in two; to others in many bands; to ſome owing all that he hath, and to others more then he hath, or is able to pay: would begin to pay his debts without difference and diſcretion, deliuering much to whom he oweth little, and little to whom he oweth much; ſatisfying two bands where he is bound in one onelyonly, and regarding onelyonly to hauehave one cancelled, where many other are required at his hands. Thus it fareth with eueryevery one of vsus; to one, we owe one Talent; to another, three Tallents; to another, fiue Tallents; but to God we are aboue all others moſt deepely indebted; we owe vntounto him, our goods, our good Names, our ſubſtance, our libertie, our liues, our ſelues, our ſoules, our bodies, and when wee hauehave giuen him all, all will not ſerue to pay him, ſeeing we owe vntounto him more then we hauehave.
Hence it is that our Sauiour ſaith; pMath. 22, 37 38, 39.Thou ſhalt louelove the Lord thy God with all thine heart, with all thy Soule, and with all thy minde: this is the first and the great Commaundement: and the ſecond like vntounto this; Thou ſhalt louelove thy neighbour as thy ſelfe. We ſee then the order of the Commaundements ſet downe by the God of order, that God hath the firſt place, and man the ſecond; the duties we owe vntounto him, are preferred before the duties we owe to our Brethren. And if we marke the Lords prayer, and the order which we are taught to obſerue in our Prayers and Petitions, we ſhall finde thoſe ranged in the firſt place that touch the honour of his Name, before ſuch as belong to our neceſſities: ſo that the duties are greater, the Chaines are ſtronger, the bands are faſter, and the reaſons are firmer to binde vsus, and knit vsus vntounto God. In him qActs 17, 28. and 14, 17.we liue and mooue, and hauehave our being. He ſendeth Raine and fruitfull ſeaſons, he filleth our hearts with ioy and gladneſſe. He made vsus, and not we our ſelues, he made vsus of nothing, and when we became deformed, hee reformed vsus. He hath written his Lawes in our hearts, and our ſinnes and iniquities he will remember no more. What wrong and iniury hath the Lord done vsus, that hauing receiued ſo many pledges of his fauour, and ſealed ſo many bands, acknowledging the infinite debts that ws owe vntounto him, wee ſhould preferre Duſt and Aſhes before him, and ſet vp proud fleſh in diſgrace and deſpite of him? We ſee what mightie and waightie reaſons wee hauehave to magnify him aboue all Creatures in Heauen and Earth, and to aduance him aboue all excellency that is in man, whoſe breath is in his Noſthrils: and yet who is it that giueth him his due, and doth not extoll the Creature aboue the Creator, who is bleſſed for euer?
True it is, eueryevery man will pretend louelove to God, as to him that hath elected him, created him, redeemed him, called him, adopted him, iuſtified him, ſanctified him, and preſerued him. But doe we louelove his word aboue our owne paſtimes and pleaſures? Our Sauiour ſaith; rIohn 14, 23.If any Man louelove mee, hee will keepe my word, and my Father will louelove him, and we will come and dwell with him: he that loueth not me, keepeth not my word. If then we preferre the following of our owne vanities before the hearing of his truth, we plainely bewray the hypocriſie of our hearts, and ſhew that our louelove is faſtned vponupon the Earth. We will all ſeeme to louelove the Lord, and his word, leaſt all men ſhould condemne vsus, and cry ſhame of vsus: but this our louelove continueth no longer, then till ſome profit or pleaſure round vsus in the eare, and come in compariſon (as it were) to be waighed in the ballance together; then farewell God, and his Word, and his Sabbaoths, we will none of them, ſo long as we hauehave the other to follow after. What is more common in continuall practiſe then this? Will not a drunken Feaſt, a ryotous company of prophane Fellowes, ſooner draw vsus to their Lure, then a conſcience of our duty to God to keepe vsus at home, to attend to his ordinances for the ſaluation of our Soules? EueryEvery man almoſt can ſay the Commandements, and pronounce the words, but they conſider not the meaning of them, and how large they are. They know the Law; ſExod. 20, 3.Thou ſhalt hauehave no other Gods but me: and they would complain of the iniurie done them, if they ſhould be charged to breake the ſame. Neuertheleſſe, if we louelove the World more then we louelove God, or delight in our Riches more then in his Worſhip, if we truſt in the Creature more then in the Creator, or if we feare men more then God, we offend him, and tranſgreſſe his Commaundement. Let vsus now conſider with our ſelues, how deeply we are indebted vntounto God, and remember that we owe many duties vntounto him: he hath giuen vsus much, ſo that he may require much of vsus again; he hath beſtowed many bleſſings vponupon vsus, and therefore he looketh for the greater ſeruice at our hands.
Vſe 2Secondly, ſeeing the Band and Obligation, is much more powerfull and aſtringent to ſome, then vntounto others (albeit we are required and charged to louelove all men as they are men, and to wiſh well vntounto them) according to the diuers degrees whereby they are coupled together, both by the ſenſe of Nature, and by the Commmaundement of God, it ſerueth to reprooue ſundry abuſes, and to meete with many diſorders that are moſt rife and common among vsus.
The firſt reproofe.Firſt of all, it reprooueth the blind ſuperſtition, not onelyonly of elder times, but of the preſent daies wherein we liue, and the wicked ſniftes of Popiſh Monkes, which being wiſe in their Generation, would perſwade it as meritorious to fooliſh and ſinfull men, to giuegive away all their Landes and poſſeſſions, and meanes of maintenance from their Children and Kindred, and beſtow them vponupon the feeding of idle Drones, and vnprofitable Beaſtes, that liue by the ſweat of other mens: labours to this end, to ſay Maſſes for the quicke and the dead, and to pray for the puling Soules that languiſh in Purgatorie. For ſuch as was their crueltie ouer mens bodies, and their Dominion ouer their conſciences, and commaund ouer their goods, that the poor people hauehave beene, and at this day are beſotted and bewitched by them, that they are ready to giuegive a thouſand Sacrifices of Rammes, and ten tMicha. 6, 7.thouſand Riuers of Oyle, and to forgoe their firſt borne for their tranſgreſſion, euen the fruit of their body for the ſinne of their Soules. The ſpirituall conſenage and deceit of the fraudulent Ieſuits as greedy Cormorants, is notorious and famous, or rather infamous in this kinde and caſe whereof we ſpeake, who make haſt to the ſicke perſon that is rich (as the Eagle flyeth to the Carkaſſe) to make a prey of him, uSee the Quod lib. and other Bookes of the prieſtes, for this purpoſe.and the Prieſts themſelues, greeuing that ſuch a fat Morcell ſhould goe by their mouthes, and ſo great a bootie ſhould eſcape their hands, hauehave lamentably complained of their briberie, hypocriſie, cruelty, and iniquitie. Theſe are they that eate Mens ſinnes as Bread, and regard not to dam their Soules, to fat their owne Bodyes, and fill their owne puſres.
The ſecond reproofe.Againe, this reprooueth the impiety and vnnaturalneſſe in men that regard not their owne fleſh, nor hauehave a reſpect to their owne Kindred, but are ſtrangers from them, vnkinde vntounto them, and voyde of louelove toward them. The Apoſtle propheſieth and complaineth, that in the laſt daies ſhall come perrilous times, x2 Tim. 3, 1, 2, 3.when men ſhall be cold in Charity, and deſtitute of naturall affection. He would be accounted a ſtarke foole that would ſeeme to ſhew compaſſion to feede another, and yet ſtarue his owne body; to be liberall abroad, and miſerable at home; to ſee other mens miſeries, and to take no notice or knowledge of his owne; to quench the fire kindled in another mans houſe, and to ſuffer his owne to be turned downe ſticke and ſtake, and nothing left to couer his head, and to giuegive him ſhielde and ſhelter from the wind and weather.
So ſtandeth the caſe with all ſuch as open their handes to thoſe that are farre off from them, and turne away their eies from ſuch as are their fleſh, and bone, and blood, to whom God and Nature hath made them more indebted, then to other men. It was not ſo with Ioſeph, yGene. 47, 12.when he liued in wealth, and Iacob was in want: he was ſtored with plentie, and his Father taſted of ſcarſitie, he gaue him Corne freely, and ſuſtained his Kindred willingly. The like care we ſee in Ruth toward Naomi, the Daughter in Law toward the Mother in Law, ſhe laboured and trauailed for them both, zRuth. 2, 6, 14 18.ſhe gleaned and gathered after the Reapers among the ſheaues, and what ſhe left when ſhe was ſufficed, ſhe reſerued it, and brought all home to releeue and refreſh her olde Mother. Theſe examples are agreeable to the rule, and theſe practiſes are aunſwerable to the prccept of the Apoſtle, requiring of Children and Nephewes to recompence the kindneſſe of their Parents. When Chriſt our Sauiour was vponupon the Croſſe, he ſhewed his godlineſſe toward his Mother, and committed her to the Diſciple whom he loued, himſelfe being ready to leaue the World. For when aIohn 19, 26, 27.he ſaw his Mother and Iohn ſtanding by her, hee ſaid vntounto his Mother; Woman, behold thy Sonne: then ſaid he to the Diſciple, Behold thy Mother, and from that houre the Diſciple tooke her home vntounto him. It is the dutie of Children to honour their Parents, not onelyonly by obedience, but by maintenance; not onelyonly by reuerence, but by recompence; not onelyonly by ſubiection, but by thankfulneſſe for the benefits that they hauehave receiued. If they be hungry, they muſt feede them; if poore, they muſt releeue them; if in neceſſitie, they muſt helpe them; if weake, they muſt Miniſter vntounto them. For if this muſt be performed to Strangers, much more to Parents? There is nothing more iuſt then this kinde of dutie, becauſe the light of Nature teacheth, to requite one good turne for another, and to doe vntounto another, as thou wouldſt hauehave him doe to thee. Wherefore, to deny the performance of theſe duties, is vnnaturall and inhumaine: but to breake out into the contrary practiſes, is monſtrous and beaſtly. Abſalom b2. Sam. 15, 10, and 20, 1.conſpired againſt Dauid, Sheba the Sonne of Bichri, a man of Iemini conſpired againſt Dauid, both of them raiſed Iſraell againſt him, and blew the Trumpet of rebellion. Both the perſons were wicked, both their practiſes were deuilliſh, both their puniſhments were iuſt and righteous. But if we conſider the manner of the offence, by the condition of the offender, and waigh the perſons in a ballance by the ſeuerall bands, whereby one was tyed aboue the other, we ſhall eaſily finde that the ſinne of Abſalom did exceede, and his fact was more odious and hatefull in the ſight of God and man. For Sheba indeede roſe vp againſt his Liedge-Lord, and lawfull Prince. But Abſalom ought to hauehave ſhewed himſelfe as a Sonne, as a Seruant, as a Subiect, and to hauehave acknowledged Dauid his Father, his Maiſter, his Magiſtrate. He was the Lords annointed to them both, and therefore they ſhould hauehave beene afraid to lay their hands vponupon him, or to ſet themſelues againſt him, or to take away the Crowne and Kingdome from him: Neuertheleſſe, Abſaloms attempt was accompanied with a multitude of offences, cCicer. paradox. 3.he wronged him that had begotten him, that had nouriſhed him, that had nurtered him, that had honoured and aduanced him, that had giuen him life, and all thinges appertaining vntounto life. All theſe bands, that ought to hauehave beene as a ſtrong Cord or Cable, neuer to be vntwiſted, and as a Chaine of Iron, neuer to be broken, he rent in ſunder as a thred of Tow is broken when it feeleth the fire, and therefore as the fault was moſt foule, ſo his fall was moſt fearefull, according to the ſaying of the Wiſe-man; dPro. 17, 13.Whoſoeuer recompenceth euill for good, euill ſhall not depart from his houſe. Thus then we ſee, that ſuch as contemne their Parents, and refuſe to helpe and ſuccour thoſe that GOD hath made neareſt vntounto 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 louelove is. This may be made plainely to appeare vntounto vsus, 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 hauehave a greater charge of their Soules, and muſt giuegive 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; eGal. 4, 16.Am I therefore become your Enemy, becauſe I tellyou the truth? Thus alſo the Prophet Ieremy complaineth, fIer. 18, 20.Shall euill be recompenſed for good? For they hauehave 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 vsus with an holy calling, into the boſome of the Church, ſo he hath linked the faithfull in louelove 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, gMarke 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 hauehave 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 hEphe. 5, 29.and cheriſheth it, euen as the Lord doth the Church. We hauehave many effectuall meanes and ſtrong reaſons to ioyne our affections one to another, iEphe. 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 vsus all: Theſe are ſo many bands to hold vsus together; if wee plucke theſe Chaines aſunder, and breake the Fetters in peeces, that no man can tame vsus nor binde vsus, 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 vsus one to another, and the leaſt thred of naturall coniunction of our humane Nature, ought to ſew vsus together as a Garment fitted for our bodie: how much more when many occaſions meet together, which ſhould eſtabliſh brotherly louelove to continue among vsus?
Vſe 3Thirdly, 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 iNum. 22, 28.Aſſe, to reprooue the fooliſhneſſe and wickedneſſe of that falſe Prophet, it was his fault not to hearken, nor giuegive heede to that which is ſpoken vntounto him. When God inſtructeth vsus 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, kProu. 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 vponupon it and receiued inſtruction. But when the Lord chuſeth one to ſpeake vntounto vsus, and to informe vsus 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 hauehave more reſpect to his perſon, and to his perſwaſion, as he is a more honorable Meſſenger, and as his words do proceede from greater louelove and kindneſſe toward vsus. 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 are as certaine ſteppes, whereby we climbe vp to the ſociety and mutuall louelove of others; ſo the moe ſteps and degrees there are, the greater ought our louelove to be. To be a man created after the Image of God is one degree, and challengeth louelove from vsus to be performed toward him.
To be ioyned in a Politicall or Domeſticall knot; to wit, in the Common wealth, or in the priuate Familie (as the Prince and Subiect, the Father and Sonne, the Maiſter and Seruant) is another, and a neerer degree, and ought to be the cauſe of farther louelove. But if to theſe naturall and ciuill reſpects, there be added a ſpiritual Communion in Chriſt, which is the beſt band, that bindeth faſter then all the reſt, whereby the Subiect is made his Princes brother; the Child, his Fathers Brother; and the Seruant, his Maiſters Brother: this requireth a more faithfull and feruent louelove, and a farther degree of our affection toward them. On the other ſide, if the coniunction betweene them be onelyonly in the two former conſiderations, there can be no true and ſincere louelove betweene them, albeit they bee ſo cloſely tyed together: no, although they be Fathers and Children, Husbands and Wiues, Maiſters and Seruants, Princes and Subiects. For where Chriſt Ieſus is not, there can be no ſingleneſſe and ſoundneſſe of the Soule; whoſoeuer loueth not in the Lord, he cannot louelove from the heart: and where there is no true piety, there can be nothing elſe but hypocriſie, which is the bane and poiſon of true louelove. Hence it is, that hee which hath an euill Seruant, doth not in truth poſſeſſe him, he hath an intereſt and propriety in the leaſt part of him: he may hauehave his handes, but he cannot hauehave his heart. So the Apoſtle ſheweth, that while Oneſimus was a wicked man, and an vnbeleeuer, his Maiſter Philemon could not commodiouſly vſe him: he wandred therefore a while from his Houſe, that by changing of the place he might be turned into another, and returne a new man; before an vnworthy Seruant, but now a profitable Seruant; nay, a beloued Brother, made neere, and after a ſort equall with his Maiſter thorough Faith in Chriſt.
Whenſoeuer therefore Kinges and Princes, Fathers and Maiſters, being beleeuers, hauehave vnderunder them, and belonging vntounto them, ſuch as are vnfaithfull and vnbeleeuers, they cannot promiſe to themſelues that they hauehave the whole rule and command ouer them. This appeareth euidently in the Popiſh ſort, that beleeue the Doctrine of the Councell, or rather Conuenticle of Trent, if one that profeſſeth the Goſpell hauehave a Wife, or Child, or Seruant, embracing that falſly named Catholike-Religion, that reſt vponupon the deceiueable errors of the Prieſts and Ieſuits, and all of them vponupon the decree and determination of the Pope; he cannot make his accounts (except he account amiſſe) that he hath full power ouer them, or the rule of their liues, or the louelove of their hearts. We ſee it oftentimes come to paſſe in Subiects adhering to the Dregges of Popiſh ſuperſtition, that notwithſtanding the bands of fidelity and allegiance, whereby they are obliged to their Princes, they breake out into actions of open Rebellion, and ſeeke the ſubuerſion of King, and Countrey, and Religion. If then a man would hauehave an abſolute and Soueraigne commaund ouer his Inferiours, and be aſſured to hauehave a whole and entire Wife, that his heart may truſt in her, and her heart reſt in him: if a man would hauehave a dutifull Child, and a faithfull Seruant to do his will, and performe ſeruice vntounto him for conſcience ſake, he muſt make choiſe of ſuch as hauehave in them the feare of God, the Faith of Chriſt, the guifts of the Spirit, the louelove of Religion, the deſire of inſtruction, and the care of ſaluation. If theſe be wanting, neuer thinke their affection can be firmely ſetled toward thee: but vponupon euerie occaſion it will be eaſilie remooued from thee. It is the ſureſt and faſteſt knot that Chriſt knitteth, all other bands will quickly be broken and looſed.
Vſe 4Laſtlie, ſeeing the encreaſe of many bands meeting together, doubleth and trebleth the care and louelove one toward another, ſo that where the ſmalleſt number of meanes is found, there alſo is found the ſmalleſt louelove: and where the greateſt number of occaſions concurreth (as it were) on an heap, there ought to bee the ſureſt knot of friendſhip and amitie: it ſhould put all ſuperiours in minde of a neceſſary dutie, to be carefull to inſtruct thoſe that belong to their ſeuerall charges and iuriſdictions, that ſo they may tye them with a ſurer knot to themſelues, and hauehave the better ſeruice at their handes. For ſeeing they are neerer coupled vntounto them that are vnderunder the reach of their authoritie, or the roofe of their houſes, then vntounto the reſt of mankinde: they ought to hauehave a greater reſpect vntounto them, and beare a dearer louelove vntounto them, euen vntounto their bodies, how much more vntounto their Soules? But wee cannot better teſtifie our louelove vntounto them, and ſhew our care ouer them, then by making knowne vntounto them the workes of the Lord, and the waies of ſaluation. If we be commaunded to lHeb. 3, 13.Exhort one another while it is called to day, and to ſtirre vp one another to good things, m1 Theſ. 5, 14if we muſt admoniſh them that are out of order, and comfort the feeble minded; how much more are wee bound in conſcience to perfect it to thoſe that depend vponupon vsus, and are neerer vntounto vsus? It was the firſt and principall care of all the godly Kings that had true Religion in their owne harts, to prouide for the inſtruction of their ſubiects. The Apoſtle writing to the Epheſians, and preſcribing the diſtinct duties of ſundry perſons, forgetteth not the Father and the Son, and as he chargeth Children mEphe. 6, 2, 4To obey their Parents in the Lord: ſo he commaundeth Parents, to bring them vp in the instruction and information of the Lord. Thus godly Maiſters hauehave vſed all diligence to bring their Seruants to hauehave a deſire of Religion, and a louelove to the exerciſes of pietie; whereby oftentimes ſuch a good worke hath beene wrought in them, that they hauehave accounted their Maiſters as ſecond Fathers, and as ſpirituall Fathers, & confeſſed themſelues more bound in all dutie to them, then to their naturall Parents, hauing learned that to the glory of God, and the ſaluation of their Soules by their Maiſters inſtruction, which they could neuer vnderſtand by their Fathers education. They hauehave confeſſed themſelues to hauehave gained more by ſuch a ſeruice, then if a large portion, a rich inheritance, and great reuennewes had beene left vntounto them. And indeede, this is the onelyonly way to teach Children dutifulneſſe, and to frame our Seruants to obedience, to plant godlineſſe in them, and to water that which is planted. The neglect of this care in vsus, will make them careleſſe: and the making of no conſcience to teach them, will bring them to be vnconſcionable in their places. If we be dumb and open not our mouths to inſtruct them, we ſhall hauehave deafe Children, and deafe Seruants; that will ſtoppe their eares againſt all good admonition that is offered vntounto them. If we be bound in a double Band, common and ſpeciall, and doe performe a ſingle dutie vntounto them: it will follow, that as they owe vntounto vsus a two-folde dutie, generall, and particular; the generall of all mankinde; the particular of Seruants, they will perform… a ſingle, and maimed, and vnperfect ſeruice. Thus much ſhall ſuffice for this Doctrine and diuiſion.