Commentary Upon Philemon, Exposition · Verses 1-2

Commentary Upon Philemon · Exposition · Verses 1-2

p. 71 Paul, a Priſoner of Ieſus Christ, and Brother Timotheus vntounto Philemon, our deare friend and fellow helper:

2 And to our beloued Apphia, and to Archippus our Fellow-Souldier, and to the Church that is in thine Houſe.

The order of the words, and interpretation of them.In this Epiſtle we are to conſider two thinges: Firſt, the Praeface, in the three firſt verſes. Secondly, the ſubſtance and matter of the Epiſtle, in the reſt. The Praeface or entrance, containeth the inſcription or Title, in theſe two verſes, & ſundry prayers in the foure verſes following. The inſcription, remembreth both the parties writing; to wit, Paul and Timothy: and likewiſe, the perſons to whom the Epiſtle is written; Philemon, Apphia, Archippus, and the Church that was in Philemons houſe. Theſe perſons, as well writing, as written vntounto, are not barely and nakedly ſet downe, but are deſcribed by their ſeuerall notes and titles giuen vntounto them, wherein are contained ſeuerall Arguments of perſwaſion, to mooue Philemon to that whereunto he exhorteth and intreateth him. And firſt for himſelfe, a Captiue and Priſoner, hee mooueth him to reſpect his ſuit, in regard it was the ſuit of one vnderunder perſecution, bound in chaines, and kept in thraldome, whom he ought to pitty, eſpecially ſeeing he was a Priſoner of Ieſus Chriſt; that p. 8is, not for any bad cauſe, but for the profeſſing and Preaching of the glorious Goſpell of Chriſt. Secondly, he ioyneth in this ſuit with him, Timothy a Brother, nay more then a Brother, a famous Euangeliſt, whoſe commendation was thoroughout all the Churches, who with him intreated for his Seruant. Moreouer, concerning thoſe to whom this Epiſtle is written; firſt Philemon himſelfe is mentioned, with whom he preſumeth to preuaile, both becauſe there is mutuall louelove between them, louing one another in the truth and Chriſtian Faith, and becauſe he is a fellow-helper, ſeeking to promote and further, by all good meanes, the courſe of the Goſpell, in both which reſpects, there ſhould be a neere familiarity and ſpeciall intereſt one with another.

Secondly, to him he ioyneth Apphia, which ſeemeth to be his Wife, both becauſe ſhe hath the ſecond place after Philemon, and becauſe ſhe is ſet before Archippus, who was the Paſtor and Miniſter of that Church, as we ſhall ſee afterward. He calleth her a beloued Siſter, moſt deare vntounto him for the common faith, mouing her alſo to plead this cauſe, and to further this requeſt with her husband, whom he would not nor could not deny, in ſo reaſonable a ſuit.

Thirdly, he nameth Archippus, and calleth him a Fellow-Souldier, becauſe they of the Miniſtery (if they be faithfull) are in continuall warfare, not onelyonly againſt the continuall engines and aſſaults of Sathan, who withſtandeth their Miniſtery, but againſt falſe teachers, and againſt many vnreaſonable men, as alſo againſt the ſinnes and corruptions that raigne or ariſe in their ſeuerall charges. We ſee how men deſtitute of faith, make continual warre againſt them, one way or other.

This man thus deſcribed by his Office, was Paſtor and Preacher of the word in the Church of Coloſſe, ttColoſ. 4, 17.Col 4:17as appeareth by the wordes of the Apoſtle, writing to the Coloſſians. Chap. 4. Say to Archippus, take heed to the miniſtery that thou haſt receiued in the Lord, that thou fulfill it. He nameth him with the reſt, becauſe the Paſtors and Miniſters of the Church, ought to preuaile much with all the profeſſors and people that are vnderunder their charge, beeing to them in place of Fathers, that may or ſhould commaund in the Lord.

Laſtly, he remembreth the Family of Philemon, which he doth entitle with an honorable Name, calling it a Church: which ſerueth to the ſinguler commendation of this Seruant of God, as one that did ſo guide, inſtruct, and gouerne his priuate Houſhhold (as all faithfull Gouernours of Families ought to do) as that it might truely be reputed a company and Congregation of Men, Women, and Children, that are dedicated vntounto God, to his worſhip and obedience, according to the ſaying of Chriſt; uuMath. 18.Matt 18Where two or three be gathered together in my name, there am I in the midst of them. EueryEvery Chriſtian Family, is a particular and little Church, where God is ſincerely honoured and worſhipped, which is another ſpeciall reaſon to win Philemon to his purpoſe, thinking ſo reuerently and religiouſly of him and his priuate charge.

Obſeruations out of theſe verſes pointed out.It remaineth after the order and interpretation of the wordes, to ſee what Obſeruations ariſe out of the ſame. If wee ſhould ſtand vppon eueryevery particular point that might be raiſed out of the Text, it would be both endleſſe and fruiteleſſe. Againe, the Scripture is as a liuely Fountaine, that can neuer be dryed vp: it is as a rich Treaſury, that neuer can be emptyed. VVherefore, before that we come to handle the principall and eſpeciall Doctrines, it ſhall not bee amiſſe to point out diuers inſtructions that the Apoſtle intimateth.

And firſt, marke, that among all that are heere named, none is mentioned without his Title of honour, to teach, that eueryevery one ought to hauehave ſome-what to commend him, and whoſoeuer lead an vpright and holy life, their name ought to be renowned and honoured in the Church of Chriſt, which ſhould alſo cauſe them to be well reported of vntounto poſterity.

Secondly, obſerue that Paule ioyneth with him Timothy: he excelled him in the greatneſſe of guifts, and in the function of Apoſtle-ſhip, yet hee calleth him p. 9his Brother, thereby giuing vsus an example of Chriſtian modeſty, whereby it commeth to paſſe, that the godly, as they are placed in an higher degree, do behaue themſelues ſo much more lowly. So the Apoſtle willeth vsus, xxRom. 12, 16 Phil. 2, 3.Rom 12:16Phil 2:3Not to be high minded, but to make our ſelues equall to them of the lower ſort, and to thinke better of others then of our ſelues.

Thirdly, albeit he were the principall that wrote, and Philemon the chiefe to whom this Epiſtle is written, yet to himſelfe he ioyneth Timothy, and to Philemon he annexeth as Helpers in his ſuit, Apphia his Wife, Archippus the Miniſter, and the reſt of the Church in his houſe, all which he muſtereth together as meane, to make an attonement with his Maiſter, which example teacheth all Chriſtians, eſpecially the Miniſters of the word to ſeeke peace, and labour to make peace among Bretheren, that one may be reconciled vntounto another, and al men liue in charity and vnity together. Heereunto commeth the counſell and commaundement of Chriſt our Sauiour; yyMath. 5, 9.Matt 5:9Bleſſed are the Peace-makers, for they ſhall be called the Children of God. Hereby we ſhall giuegive comfort to mens conſciences, and remooue the ſtumbling blockes and offences that daily ariſe among Neighbours. On the other ſide, we may truly ſay; Curſſed are all debate makers, for they ſhall be called the Children of the Deuill. For ſuch as make debate and raiſe contention, and kindle ſtrife between Brother and Brother is as it were caſting Oyle into the fire, are not of God, who is the Authour of louelove, but are guided by the ſpirit of the Deuill, whoſe workes they follow and practiſe.

Fourthly, in ioyning all theſe as Mediators for Oneſimus, we ſee the ſingular wiſedome of the Apoſtle, he leaueth nothing vnattempted to effect his purpoſe. He doth not deale ſlightly and rawly, but vſeth conuenient meanes and fit perſons to worke this reconcilement. For he employeth and ioyneth the helpe of Apphia and Archippus to appeaſe the Maiſter, and to draw him to receiue his Seruant into his former fauour. This is the dealing that Chriſt preſcribeth; zzMat. 18, 16.Matt 18:16That we ſhould take with vsus two or three, that by their authority, reconciliation may be effected, and eueryevery word may be confirmed.

Laſtly, obſerue, that notwithſtanding the difference in gifts and ſex betweene the perſons here named and expreſſed, they hauehave all ſome marke of louelove ſet vponupon them, they are Bretheren and Siſters, they are frends and fellow-helpers, and all deare one to another: to teach vsus that there ought to be a neere coniunction, not to be diſſolued; and a faſt not of louelove, not to be looſed betweene all thoſe that are true members of the Church, and profeſſors of the faith.

Paule a Brother of Ieſus Chriſt, and Brother, &c.] Here are many perſons heaped together. In all this, we ſee the Apoſtle is exceeding earneſt, vſing all the reaſons and moſt effectuall perſwaſions that he can, to obtaine this his purpoſe, whereunto he mooueth Philemon. He marcheth together in battell array, as it were an army of Arguments, to conſtraine him to yeeld: yea, eueryevery ſentence, or rather word of the ſentence, ſeemeth to bee as a Furnace to diſſolue the heart, and to melt the affections of Philemon into louelove and compaſſion toward his Seruant that had ſo deceiued and abuſed him: the Lord alſo, heerein ſhewing what care he hath, and what care all other Chriſtians ſhould hauehave for the comforting, releeuing, and curteouſly entertaining of the ſimpleſt and baſeſt ſeruants of God. Doct. 1. Good thinges muſt be earneſtly followed after.From this practiſe of the Apoſtle, we learne that good things muſt be carefully and earneſtly followed; yea, by all the meanes we can bee purſued after. It is not enough to doe good thinges, but we muſt doe them in a right manner, we muſt bee forward and feruent in the doing of them. So dooth Paul in this place ſet vponupon Philemon, and omitteth nothing that may ſerue his preſent purpoſe. Great was the aaExod. 32, 19, 20, 22.Exod 32:19Exod 32:20Exod 32:22zeale of Moſes for Gods glory againſt the Idolatry of the people, and afterward for their pardon and forgiueneſſe. The firſt Table requireth our louelove to God, bbMath. 22.Matt 22Withall our heart, with all our ſoule, with al our ſtrength: and the ſecond Table requireth vsus, To louelove our Neighbour as our ſelfe: ſo that whether wye performe the duties of the firſt or of the ſecond Table, we muſt performe them heartily, ſincerely, and earneſtly. The Prophet Dauid p. 10had a zeale as hot as fire; ccPſal. 96, 10.Ps 96:10So that the zeale of Gods houſe did eate him vp. When we call vponupon the Name of God; ddRom. 12.Rom 12Wee are commaunded to be feruent in Prayer. In the high work of the Miniſtery, ee2 Tim. 4, 2.2 Tim 4:2we are charged to Preach the word in ſeaſon, and out of ſeaſon, to improue, rebuke, and exhort, with all long ſuffering and doctrine. In hearing the word, wee are willed to be ſwift to heare. In all the workes of Sanctification, we are ffGal. 6, 10.Gal 6:10warned while we hauehave time, to doe good to all men, and to redeeme the time, becauſe the daies are euill. The Apoſtle noteth of himſelfe touching his owne practiſe; gg1 Cor. 9, 19.1 Cor 9:19That to the Iewe he became as a Iew, that he might winne the Iewes: To the Gentiles he became as a Gentile, that he might win the Gentiles: to the weake he became as weake, that hee might win the weake: and he became all thinges to all men, that by all meanes he might ſaue ſome. All which teſtimonies and conſents, prooue directly, that we muſt follow after good things diligently.

Reaſon 1.The Reaſone remaine to be conſidered. Firſt, God is delighted with diligence and earneſtneſſe in our callings, and is wont to yeelde a bleſſing vntounto it. He promiſeth, that ſuch hhPro. 2, 3, 4.Prov 2:3Prov 2:4As cry after knowledge, and ſearch for wiſedome as for Siluer, and deſire it as a Treaſure, ſhall vnderſtand the feare of the Lord, and finde the knowledge of God. Earneſt Prayer alwaies preuaileth and auaileth much with God. Luke 18, 2. Iam. 5, 16. Feruent zeale addeth wings, and maketh it mount vp on high, and pierce the Heauens, where Lip-labour is loſt labour, and bringeth nothing, but returneth empty to him that made it, like the Dew, that being raiſed vp in the day by the beames of the Sunne, falleth downe againe in the euening.

Reaſon 2.Secondly, earneſtneſſe and zeale are of great waight and force to prouoke others to imitation. We muſt bee examples to them, and ſeeke to draw them to follow vsus. This ſhould comfort and encourage vsus vntounto well doing, inſomuch as we ſhall ſtirre vp other to be like vsus, and to walke in our ſteppes. This is the reaſon which the Apoſtle teacheth, writing to the Corinthians: ii2 Cor. 9, 2.2 Cor 9:2I know your readineſſe of minde, whereof I boaſt my ſelfe of you vntounto them of Macedonia, and ſay, that Achaia was prepared a yeare agoe, and your zeale hath prouoked many.

Reaſon 3.Thirdly, mens hearts are hardned, and their affections frozen, they ſhut their eyes, they ſtop their eares, and they turne away their hearts from the truth; and therefore in regard of this Iron or Brazen age into which wee are fallen, all meanes that can be taken, and all occaſions that can be vſed, are too little, (though moſt earneſt) to worke vponupon ſuch tough and rough Mettall. This doth the Apoſtle propheſie of long age, when perſwading Timothy to wait with all diligence vponupon his office, hee addeth this as a reaſon; kk2 Tim. 3, 4.2 Tim 3:4For the time will come, when they will not ſuffer wholeſome Doctrine, but hauing their eares itching, ſhall after their owne luſts get them an heape of Teachers, and ſhall turne their eares from the truth, and ſhall be giuen vntounto fables. Seeing therefore the earneſt doing of good thinges bringeth downe a bleſſing from God, prouoketh men to an imitation, and ſeeing many are hard-hearted, that they will not eaſily bend and yeeld; it followeth, that we are bound to do all good duties that belong vntounto vsus diligently, not careleſly: forwardly, not faintly: feruently, not coldly.

Vſe 1.Let vsus now ſee what good Vſes may neceſſarily be concluded from hence. Firſt, we learne, that zeale and forwardneſſe is a grace and guift of the Spirit to be commended, honoured, and magnified in the Seruants of God. The Lord himſelfe commended and bleſſed the zeale of Phinehas. The Apoſtle llGal. 4, 18.Gal 4:18ſaith; It is a good thing to louelove earneſtly alwaies in a good thing. This reproueth thoſe that reproach it, and cannot abide it in others. They ſcorne and ſcoffe at the Seruants of God for doing their duty, and ſo make themſelues culpable of an horrible ſinne. But let not vsus be aſhamed of the taunts and reproches of them that hate vsus and deride vsus, becauſe we deſire to ſerue the Lord in the vprightnes of our hearts. The time will come, when we ſhall receiue the ioy, and they the ſhame.

p. 11We hauehave a notable example hereof in Michall, Sauls Daughter, and Dauids Wife. When ſhe not able to comprehend the inward motions of Dauids ioyfull heart, leaping and dancing before the Lord, bringing home the Arke with ſhouting of voyce, with ſound of Trumpet, and with gladneſſe of heart, deſpiſed him in her heart, and came out to meete him, and ſaid; mm2 Sam. 6, 202 Sam 6:20O how glorious was the King of Iſraell this day, &c. Then Dauid ſaid vntounto Michall: It was before the Lord, which choſe me rather then thy Father and all his Houſe: and I will be yet more vile then thus, and will be low in mine owne ſight. Where we ſee, it is, and euer hath been, the lot of Gods Seruants, to be branded and vpbraided for their zeale, it was neuer liked of cold and careleſſe men, that are neuer earneſt in any thing but in wickedneſſe, nor forward, but in following the prophaneneſſe of their owne hearts. While they delight themſelues in the pleaſures of ſinne, and walke in their owne corrupt deſires, they are earneſt enough: but when they ſhould practiſe the duties of godlineſſe, and ſhew by their godly conuerſation whoſe Seruants they are, there appeareth no life of Gods ſpirit in them, they remaine as dead and ſenceleſſe men.

Ʋſe 2.Secondly, negligence and coldneſſe in Religion, and in performing the duties of Chriſtianity, are great ſinnes which wound the Soule, and procure the wrath of God. The Prophet pronounceth thoſe accurſed, that doe the worke of the Lord negligently. The Church of the Laodicea is ſeuerely threatned, to be Spewed out nnReuel. 3, 16.Rev 3:16of the mouth of Chriſt, becauſe it was neither hot nor cold, but luke warme. The Idolaters, both among counterfeit Chriſtians, and ignorant Gentiles, exceede oftentimes the true profeſſors in feruency and zeale, they ſpare not their ſubſtance and poſſeſſions. The Phariſies compaſſe ooMath. 23, 15Matt 23:15Sea and Land to win one Proſelite. It is a ſhame and reproch for vsus, to come behinde them that are ſo blindly led. God will not be dallied withall in the matter of Religion, either we muſt ſerue and acknowledge him as we ſhould, or not at all. The Prophet cried out to the Iſraelites; pp1 Kings 18.1 Kgs 18Why halt ye betweene two opinions? If God be God, follow him; but if Baall be God, follow him. It is a vaine worſhip to ſerue the Lord with the Blinde, Leane, and Lame, as it were with the offall of our affections, or with the Dregs of our workes, and to turne vntounto him halfe our face, and the other halfe to the Deuill, or to our owne luſts. Is not this an igdinity qqMal. 1, 8, 9.Mal 1:8Mal 1:9which a man of any place and reckoning will not take at our hands? It were better for vsus neuer to know or acknowledge true Religion, then to know and acknowledge it negligentlie, without profite, without conſcience, without zeale, without yeilding vnfained obedience vntounto it, hauing it onelyonly ſwimming in our Braines, and reſting in our Lippes, but neuer entring into our hearts.

Vſe 3.Laſtly, ſeeing we muſt be feruent in good thinges, it ſerueth to ſeaſon our zeale, and to temper it with knowledge that it be not blinde. If our zeale bee blind and ignorant, the more earneſt and forward, the worſe it is: the faſter we runne, the further we haſten out of the way. True zeale, is a feruency of the Spirit, ariſing of a mixture of louelove and anger, compelling men earneſtly to maintaine the glory of God, and drawing from them ſorrow and greefe of hart, when he is any way diſhonoured. This is grounded vponupon the word, and is cauſed by beholding a breach of Gods Commaundements. This appeared in Lot, when he beheld the vncleane conuerſation of the beaſtly Sodomites. Blind zeale, is, when we are hot and haſty, beſide the warrant of the word of God. The Apoſtle Paule witneſſeth, touching the Iſraelites; rrRom. 10, 2.Rom 10:2That they had the zeale of God, but not according to knowledge: yea, he teſtifieth of himſelfe before his conuerſion; ſſGal. 1, 14.Gal 1:14That he profited in the Iewiſh Religion aboue many of his Companions, and was much more zealous of the Traditions of his Fathers. So Chriſt foretelleth, ttIohn 16, 1.John 16:1That the time ſhould come, that whoſoeuer killed them, ſhould thinke that he did God ſeruice. Let vsus therefore take heede, that we giuegive not liberty to our beſt affections to runne out, but rule them as they ought, and order them within the compaſſe of the word. All thinges are not to be done of all men. EueryEvery Man muſt conſider what belongeth vntounto him in his place and calling. Wee muſt p. 12weigh our guifts, and how we are fitted to eueryevery worke, ſo ſhall we hauehave praiſe of God, and comfort in our worke. And thus much touching the generall Doctrine, ariſing from the earneſt manner of the Apoſtles writing, vſing all meanes to perſwade Philemon to receiue his Seruant. Now let vsus come to the wordes particularly, and in order.

Paul a Priſoner, &c.] In other Epiſtles, he calleth himſelfe an Apoſtle of Chriſt, and a Seruant of God: but heere hee calleth himſelfe a Priſoner, which is as glorious a Name, and as honourable a Title, as the other, among all the faithfull, and he doth more glory in this, then in the other. He was a chiefe Apoſtle, & piller of the Church of God, the Teacher of the Gentiles; yet we ſee he is impriſoned, and is not aſhamed to mention it, but remembreth his impriſonment and ſuffering, as an aduantage to gaine credit with Philemon in his ſuit. Doct. 2. It is no diſgrace to the Seruants of God to be caſt in priſon for the Goſpels ſake.We learne from hence, that it is no indignity or diſhonour to the true Seruants of God, to be clapt in the Stockes, to be caſt into Priſon, or to be put to death for the Goſpels ſake. I ſay, impriſonment, afflictions, and troubles, fall vponupon the beſt Seruants of God, without any reproch or ſhame vntounto them. We ſee this in Ioſeph, who through the falſe ſuggeſtion of his Miſtris, and raſh credulity of his Maiſter, uuGen 39, 20.Gen 39:20was committed to priſon. When Michaiah had deliuered the truth of God, and reſiſted the falſe Prophets that deceiued the King; xx1 King. 22, 27.1 Kgs 22:27He commaunded him to be put in Priſon, and to be fed with Bread of Affliction, and with Water of Affliction, vntill he returned in peace. Ieremy is put in priſon becauſe he propheſied, yyIer. 32, 2.Jer 32:2That the Citty ſhould be taken, and the people deliuered into the hands of the King of Babylon. Iohn, by the commaundement of Chriſt, writing to the Church of the Smyrnians, telleth them; zzReu. 2, 10.Rev 2:10That it ſhall come to paſſe, that the Deuill ſhall cast ſome of them into Priſon, and bring them vntounto tribulation, but willeth them to feare none of thoſe things which they ſhould ſuffer. So the Apoſtle Paul, is not aſhamed of his afflictions, but reioyceth in them, and after a ſort boaſteth of them, aa2 Cor. 11, 252 Cor 11:25enduring the bitterneſſe of the Croſſe, the hardnes of impriſonment, the danger of death, the bearing with Roddes, the perrill of Shipwracke, the ſtoning with ſtones, the buffeting of Sathan, the blewneſſe of the woundes that were giuen vntounto him. Paule and Silas were caſt into priſon, bbActs 16, 24.Acts 16:24And had their Feete made fast in the Stockes, but they prayed and ſung Pſalmes vntounto God, ſo that the Priſoners heard them. All theſe conſents of Scripture ſerue to teach vsus, that it is no diſgrace or reproch vntounto the Children of God, to ſuffer in a good cauſe at the hands of euill men.

Reaſon 1.Let vsus weigh the reaſons which helpe to wipe away the ſhame of the Croſſe. Firſt of all, God in the ſufferings of his Seruants, aymeth at their good and benefit, he would hauehave their Faith purified, their patience tryed, and their obedyence manifeſted. The Gold is caſt into the Furnace, not to conſume it, but to refine it: not to waſt it, but to purge it. Thus doth Peter the Apoſtle teach in his firſt Epiſtle; cc1 Pet. 1, 7.1 Pet 1:7That the tryall of your Faith being much more precious then Golde that periſheth (though it be tryed with fire) might be found vntounto your praiſe and honour, and glory, at the appearing of Ieſus Christ. So Iohn teacheth the Church, that the Inſtruments of the Deuill, which are the cruell perſecuters, ſhould caſt ſome of them into priſon that they might be tryed. He might hauehave ſaid, that they might be deſtroyed, that they might murmur againſt God, and deſpaire of his mercy, for this was the purpoſe of the Deuill: but he pointeth vsus vntounto the purpoſe of God, and the end that hee reſpecteth in all our ſufferings; which is, to proue his owne guifts, and to make manifeſt the ſecrets of our hearts.

Reaſon 2.Secondly, if we reſpect the good and profit that redowneth to others by our ſufferings, we ſhould not be aſhamed of the Croſſe, no, nor to lay downe our liues for the Brethren. For they ſerue for the confirmation of the Faith of others, that they ſeeing their patience and conſtancy may be ſtrengthened in the truth, and imboldned to make confeſſion thereof with cheerefulneſſe. Thus doth God deale contrary to the purpoſe of the Deuill, and all deuilliſh men; who labour by all meanes to weaken the faith of the Church, by raiſing perſecutions p. 13againſt the particular members thereof, which God altereth and turneth to another end. The Apoſtle ſpeaking of his owne afflictions, ſaith; aaPhil. 1, 12, 13, 14.Phil 1:12Phil 1:13Phil 1:14I would yee vnderſtood Brethren, that the thinges which hauehave come vntounto me, are turned rather to the furthering of the Gospell, ſo that my bands in Chriſt are famous throughout al the Iudgement Hall, and in all other places, inſomuch, that many of the Brethren in the Lord are boldned through my bandes, and dare more franckely ſpeake the word. Shall we be aſhamed of thoſe things which God hath ſanctified, to be meanes of ſtrengthening our Brethren? True it is, if we ſhould meaſure thinges by the corrupt iudgement of a naturall man, it ſeemeth vnlikely and vnpoſſible that the ſufferings of the godly, ſhould turne to the gaine and furtherance of the Goſpell: but God often worketh out his owne glory contrary to all humaine wiſedome. Who would imagine, that out of death ſhould ſpring life, or that the bloud of the Marty… ſhould be the ſeede of the Church? But thus it pleaſeth him to manifeſt his owne honour, and to ſhew that hee is infinite in wiſedome.

Reaſon 3.Thirdly, if we reſpect the perſecuters of the faithfull, they muſt be diſcerned thereby, to bee wicked men and deadly enemies, working out their owne deſtruction, and ſealing vp their owne reprobation. For as the cauſe of the godly is made more famous, and ſpread abroad farre and neere for which they ſuffer: ſo ſuch as perſecute them ſhall come to confuſion, and doe bring vponupon themſelues ſwift damnation. The Apoſtle ſpeaking of the vnbeleeuing Iewes, ſaith; bb1 Theſſ. 2, 15, 16.1 Thess 2:151 Thess 2:16They killed the Lord and their own Prophets, they perſecuted the Apoſtles, and forbad them to Preach vntounto the Gentiles, to fufill their ſinnes alwaies, for the wrath of God is come on them to the vtmoſt. Seeing therefore God will hauehave the faith of ſuch as ſuffer tryed, the godly that beleeue confirmed, and the perſecuters diſcerned to bee moſt wicked men, no man ſhould be aſhamed of the croſſes and troubles that befall vntounto him.

Vſe 1.Now let vsus ſee the Vſes. Firſt, this ſerueth to condemne ſundry ſorts of men, that eſteeme not aright of the ſufferings of the faithfull, nor iudge of them with righteous iudgement. It reprooueth ſuch as wonder at them lying in affliction, as at ccPſal. 102, 6.Ps 102:6an Owle in the deſart, or a Pellicane in the Wilderneſſe, ſo that they are as a Sparrow vponupon the houſe top ſitting alone. It reprooueth ſuch as thinke them the greateſt Sinners, and meaſure the condition by the chaſtiſement that they ſuffer, like the friends of Iob, who iudged him to bee a deepe diſſembler, and an hollow hearted Hypocrite, becauſe he ſuffered ſuch thinges. How many are there that inſult ouer the godly, when they are humbled vnderunder the croſſe, and feele the hand of God vppon them? How many are there that eſteeme of them when they are in peace and proſperity, but leaue them in time of trouble, and forſake them in the day of their calamity, as the Apoſtle 2 Tim. 4. complaineth of many men?

Laſtly, it reprooueth ſuch as are diſcomforted in their profeſſion, and offended at the calamities that befall others for the faiths ſake, and faint for the Seruants of God. On the other ſide, let vsus learne better things, and not iudge raſh iudgement againſt the righteous. Let vsus not thinke it ſtrange, to ſee the beſt men troubled and euilly dealt withall, by euill and carnall Wretches of this World. It was the lot of Chriſt our Sauiour; ddEſay 53, 3.Isa 53:3He was despiſed and reiected of Men, he was a man full of ſorrowes, and not eſteemed. It was the lot of all the Prophets and Apoſtles, and is the portion of all the Seruants of God in theſe daies, and ſhall be to the end of the World. It is in vaine for vsus to thinke, to be exempted out of the common condition of theſe men. Let vsus not be offended at their ſufferings, not ſhrinke backe for the troubles that doe befall them. Let vsus not thinke them the greateſt Sinners for their greateſt ſufferings, nor reproch them as wicked men, for ſuſtaining the reproches of wicked men. All they that iudge thus, are deceiued in their iudgement. When the Diſciples ſhewed Chriſt of the Galileans, whoſe bloud Pilate had mingled with their ſacrifices, p. 14eeLuk. 13, 2.Luke 13:2he anſwered & ſaid vntounto them; Suppoſe ye that theſe Galileans were greater ſinners then all the other Galileans, becauſe they hauehave ſuffered ſuch things? I tell you nay: but except ye amend your liues, ye ſhall all likewiſe periſh. Or thinke you that thoſe eighteene vponupon whom the Tower in Siloam fell and ſlew them, were ſinners aboue all men that dwell in Ieruſalem, I tell you nay: but except ye repent, ye ſhall all likewiſe periſh. Laſtly, let vsus be ſo farre from triumphing ouer them, and trampling vponupon them that endure affliction, that rather in their ſufferings wee ſhould ſuffer with them; in their weeping, we ſhould weep with them; in their mournings, we ſhould mourne with them; in their miſeries, we ſhould pray for them; that ſo we may ſhew our ſelues members of one and the ſame body with them, according to the precept of the Apoſtle; ffRom. 12, 16. Heb. 13, 3.Rom 12:16Heb 13:3Be of like affection one toward another, reioyce with them that reioyce, and weepe with them that weep: remember them that are in bonds, as though ye were bound with them, and them that are in affliction, as if ye were alſo afflicted with them. And this is a notable Argument and teſtimony to our owne hearts, that wee are liuely members of the body of Chriſt, and ſerueth as a ſweete comfort vntounto vsus, that we are of the fellowſhip and Communion of Saints.

Vſe 2.Secondly, ſeeing the afflictions of the faithfull are not ſhamefull and ignominious vntounto them, we may conclude from hence, that they are bleſſed that ſuffer aduerſity for the Goſpels ſake. For ſeeing Paule glorieth in this place of his perſecutions, & accounteth it a praiſe to him to be a priſoner of Chriſt, we muſt needs hold them happy and bleſſed that are in affliction for righteouſnes ſake, whereby we are ioyned to the faithfull, we are made like them, and one with them; nay, we are ioyned with Chriſt, and made one with him, ſo that the deeper we ſinke downe vnderunder the croſſe, the more we are likened to the ſon of God. This is it which he teacheth his Diſciples, ggMat. 5, 10, 11.Matt 5:10Matt 5:11Bleſſed are they which ſuffer perſecution for righteouſnes ſake, for theirs is the kingdom of heauen: bleſſed ſhal ye be when men reuile you, and perſecute you, and ſay all manner of euill againſt you for my ſake falſly. See here a difference between the ſpirit of God & all carnal men. All men indeed deſire to be happy and bleſſed in this life, & in the life to come, and they are much deceiued in their iudgement and eſtimation of true happineſſe. How many are there that account happineſſe to conſiſt in honors, pleaſures, preferments, riches, friends, peace, proſperity, plenty, abundance, and worldly dignities? and eſteeme of troubles, afflictions, croſſes, ſhame, perſecutions, loſſes, as the greateſt miſeries that can befall the Sons of men? But God accounteth otherwiſe of them, and would hauehave his Saints that ſuffer for a good conſcience, to account otherwiſe of them then the world accounteth, ſeeing the fruits of mens wickedneſſe are turned to be the meanes of our bleſſedneſſe. The Apoſtle Peter teacheth the Church this Leſſon, hh1 Pet. 3, 14.1 Pet 3:14Who is it that will harme you, if ye follow that which is good? Notwithſtanding, bleſſed are ye if ye ſuffer for righteouſnes ſake: yea, feare not their feare, neither be troubled. Chriſt our Sauior teacheth, that to ſuch belongeth the kingdome of heauen, though they be accounted vnworthy of the cōpany of men, yet they ſhal enioy the bleſſed ſociety of Chriſt and his holy Angels: though they be driuen out of houſe & home, yet they ſhall hauehave their habitation in the Heauens: though they be taunted and tearmed by the moſt odious names among men, yet they ſhall hauehave praiſe and honour of God, and their names are written in the Booke of life.

Vſe 3.Laſtly, we are put in mind by this doctrine of a neceſſary duty, that we faint not vnderunder the croſſe, but go boldly, forward with our profeſſion vntounto the end, and reioyce in our afflictions. If we did ſuffer as euill doers, as murtherers and malefactors, wee could hauehave no comfort in our ſufferings. Hence it is, that the Apoſtle chargeth, ii1 Pet. 4, 15. & 1 Pet. 3, 17, 181 Pet 4:151 Pet 3:171 Pet 3:18That none of vsus ſuffer as a Murtherer, or as a Theefe, or an euill Doer, or as a Buſie-body in other Mens matters: But if a Man ſuffer as a Christian, let him not bee aſhamed, but let him glorifie GOD in this behalfe. Many men ſuffer ſhame and reproach, but it is for their offences: p. 15in ſuch ſufferings, we want peace of conſcience, and comfort vnderunder the croſſe. If we ſuffer as drunkards, as robbers, as riotous perſons, we ſuffer for our merits and deſerts, we cannot reioyce and be glad when we ſuffer in this manner. But it is better (if the will of God bee ſo) that we ſuffer for well doing, then for euill doing, for Chriſt alſo hath once ſuffered for ſinnes, the iuſt for the vniuſt, that he might bring vsus to God. Wherefore, if God at any time call vsus out for the Goſpels ſake to ſuffer aduerſity, let vsus heerein reioyce with an exceeding great ioy, and neuer be aſhamed of the Goſpell, which is the power of God to ſaluation vntounto all that beleeue. Many kkPhil. 3, 19.Phil 3:19there are that glory in their own ſhame, but ſome are aſhamed of their glory. We ſee how many make a mocke of ſinne, and foame out the froth and ſcumme of their owne ſhame; they ſtriue who ſhall exceede and excell one another in drinking, in reuelling, in whoring, in all vanitie, and are not aſhamed; nay, they are paſt all ſhame. It were as great a ſhame for vsus to bee aſhamed of our glory, as it is for theſe to glory in their owne confuſion and ſhame.

Now, to endure affliction for the Faiths ſake, is our glory and honour, and therefore let no man be aſhamed of it. As for thoſe that are aſhamed of the Croſſe, let them alſo bee aſhamed of the Goſpell; yea of Chriſt, which is the ſubiect and ſubſtaunce of the Goſpell. Our Sauiour, declaring that this muſt be the condition of all the Seruants of God, to be reuiled and perſecuted, ſaith: llMath. 5, 12.Matt 5:12Reioyce and bee glad, for great is your reward in Heauen, for ſo perſecuted they the Prophets which were before you. And the Apoſtle Peter, mm1 Pet. 4, 13.1 Pet 4:13willeth the Iewes to reioyce, inaſmuch as they are partakers of Chriſtes ſufferings, that when his glory ſhall appeare, they may be glad and reioyce. For if it bee no ſhame or infamy to be perſecuted and impriſoned for the truth of Religion and the teſtimonie of a good conſcience, what greater matter of reioycing can there be offered vntounto vsus, in the midſt of our ſufferings? What greater occaſion of gladneſſe and cheerefulneſſe of heart can we hauehave, ſeeing the goodneſſe of the cauſe ſwalloweth vp the diſgrace of the croſſe, and the glory of the Goſpel, ouer-ſhaddoweth all the ſhame of perſecution. This made the Apoſtles depart from the councell of the Phariſies, nnActs 5, 41.Acts 5:41Reioycing that they were counted worthy to ſuffer for the Name of Christ, and the preaching of the truth. So the Hebrewes are commended, ooHeb. 10, 33, 34.Heb 10:33Heb 10:34Who being made a gazing-ſtocke by reproaches and afflictions, and becomming Companions of them which were ſo toſſed too and fro, did ſuffer with ioy the ſpoiling of their goods, knowing that they had in Heauen a better and an enduring ſubſtance.

[Of Ieſus Chriſt, &c.] Before wee heard that Paule entituled himſelfe a Priſoner: Now let vsus ſee whoſe Priſoner he was. He was impriſoned by the authority of Caeſar, and the malice of the Iewes, yet for the cauſe of Chriſt, & the preaching of the Goſpell to the Gentiles. The cauſe of his bands and impriſonment, was not the committing of any hainous crime, but the publiſhing of the glad tidings of ſaluation to the world. In this ſenſe, that Paul is a priſoner for Chriſt, that is, for the confeſſing and preaching of Chriſt, he cals himſelfe oftentimes by this title, as Eph. 3, 1. For this cauſe I Paule am the Priſoner of Ieſus Chriſt for you Gentiles. Theſe words are taken in this place paſſiuely, not actiuely: paſſiuely, in that he ſuffered impriſonment for Chriſts cauſe, and was caſt into priſon for the maintaining of the glory of …hriſt: not actiuely, as if Chriſt had put him in priſon; for in this ſenſe, he might be cald the Priſoner of Caeſar, to whom he had appealed, that the enuy of the Phariſies, and mallice of the Iewes might be repea…ed and defeated. Doct. 3. The perſecutions of all true Chriſtians, are the perſecutions of Chriſt.The doctrine from hence is this, that faithfull … afflicted for the truth, may account their tribulations & afflictions, to be the tribulations and perſecutions of Ieſus Chriſt. The perſecutions of all true Chriſtians which are impriſoned for Chriſts ſake, are the perſecutions, and muſt bee eſteemed as the perſecutions of Chriſt himſelfe. This Apoſtle writing to the Philippians, and mentioning his Chaines, ppPhil. 1, 13.Phil 1:13calleth p. 16them his Bands in Christ. And in the Epiſtle to the Coloſſians, he ſaith; qqCol. 1, 24.Col 1:24Now reioyce I in my ſufferings for you, and fulfill the reſt of the afflictions of Chriſt in my fleſh, for his bodies ſake, which is the Church. Heere hee calleth the afflictions which he in his body ſuffered, the afflictions of Chriſt. So he exhorteth Timothy, not to be aſhamed rr2 Tim. 1, 8.2 Tim 1:8of the teſtimony of our Lord, nor of him being his Priſoner, but to bee partaker of the afflictions of the Gospell, according to the power of God. All theſe teſtimonies doe teach vsus, that all ſuch afflictions as are occaſioned through the Goſpell, and brought vponupon the godly for righteouſneſſe ſake, are not onelyonly to bee called their afflictions, but the afflictions of Chriſt Ieſus, for whoſe cauſe they come vponupon them.

Reaſon 1.The reaſons hereof are plaine and euident. For firſt they are ſuſtained for his names ſake, and therefore may fitly be called his. If then we endure them for his cauſe, and for the witneſſe of the Goſpell, whereof hee is the matter and Author, he is the occaſion of their trouble, and therefore they are to bee accounted his. He muſt needes be a party with vsus, for whoſe cauſe and occaſion we are troubled. A man of any humanity and naturall affection, will make himſelfe a Companion in tribulation with him, who is puniſhed or troubled for his debt and offence. When Abiathar came to Dauid, and told him how that his Father and his Fathers houſe were ſlaine, for ſuccouring of Dauid, ſſ1 Sam. 22, 121 Sam 22:12he preſently tooke to himſelfe, ſaying; I am the cauſe of the death of all the perſons of thy Fathers Houſe, abide thou with me and feare not, for he that ſeeketh my life, ſhall ſeeke thy life alſo: for with me thou ſhalt be in ſafegard. The truth of this reaſon is ſet downe by the Prophet, when he ſaith: ttPſal. 44, 22.Ps 44:22Surely for thy ſake are we ſlaine continually, and are counted as Sheepe for the ſlaughter. Hereunto the Apoſtle alludeth uuRom. 8, 36.Rom 8:36and concludeth the reaſon, in the Epiſtle to the Romans. Cha. 8. Who ſhall ſeparate vsus from the louelove of Chriſt? Shall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perrill, or ſword? As it it written, For thy ſake are we killed, and are counted as Sheepe for the ſlaughter. Seeing then, afflictions are ſuſtained for Chriſts cauſe, whoſe ſhall they bee better accounted then his?

Reaſon 2.Secondly, there is a neerer coniunction betweene Chriſt and his members, ſo that we are made fleſh of his fleſh, and bone of his bones. If then we bee made one with Chriſt, xxEphe. 5, 30.Eph 5:30euen members Of his body, of his fleſh, and of his bones: the afflictions that are ours muſt needes be made his, the perſecutions that are ours, muſt needes be made his; the perſecutions that are ours, are his perſecutions; our impriſonment, is his impriſonment. For they that are faithfull, are the body of Chriſt, and hee their head, ſo that they with him make but one Chriſt. Hence it is, that the Church which is the company of true beleeuers, yy1 Cor. 12, 121 Cor 12:12is called by the name of Chriſt. If any member ſuffer, the head ſuffereth with it as wel as the members, there is ſuch a ſympathy & feeling between thē: ſo is it betweene Chriſt and his Church; their greefe, is his greefe; their ſorrow, is his ſorrow; their trouble is his trouble. This reaſon is included in the words of the Apoſtle writing to the Coloſſians, when he ſaith; I fulfill the rest of the afflictions of Chriſt in my fleſh for his body ſake, which is his Church.

Vſe 1.Let vsus come to conſider the vſes. Firſt, ſee heere what Chriſt accounteth of the ſufferings of his Seruants. Hee accounteth whatſoeuer is doone to them that are faithfull, a… done vntounto himſelfe, whether it bee good or euill, whether it be comfort and conſolation, or trouble and perſecution. True it is, Chriſt Ieſus is aſcended into the heauens, and ſitteth at the right hand of his Father, ſo that he can ſuffer no more, he can dye no more: yet now hee ſuffereth in his members that confeſſe his name, and reioyceth in his members that praiſe his name: when they are troubled, hee is troubled, and when they are comforted, he is comforted. And firſt touching afflictions, all ſuch as offer wrong and iniury to the Saintes, doe offer wrong and iniury to Chriſt himſelfe. This appeareth in the words of Chriſt to Saul, who had obtained letters p. 17from the High-Prieſts to put in priſon thoſe that called on his name, ſaying to him: zzActs 9, 4.Acts 9:4Saul, Saul, why perſecuteſt thou me? He might hauehave ſaid, why perſecuteſt thou my Saints? Why bringeſt thou them bound to Ieruſalem? But to enforce his reproofe, he telleth him with whom he hath to deale, and to whom the iniury and indignity is offered, to wit; to Chriſt. A notable leſſon for all perſecuters, to ponder vponupon, and carefully to remember. Whenſoeuer they take crafty and wicked counſell againſt the Children of God, and they are plotting and contriuing any miſchiefe againſt them: when they whet their tongues, or draw their Swordes, or buſie their heads, or ſet a worke their hearts, to ouerthrow and deſtroy them, let them by and by conſider, that Chriſt calleth vntounto them from Heauen with a reuenging voyce: Why perſecuteſt thou me? If this voyce of Chriſt were alwaies ſounding in their eares, and entring into theyr hearts, and piercing their conſciences, it would repreſſe their rage, and aſſwage their mallice intended againſt the people of God. If any man among vsus that liueth in the Church, were asked the queſtion, whether he would perſecute Chriſt in his perſon, impriſon him, reuile him, wrong him, afflict him, and put him to death if he liued vponupon the face of the earth: he would bee ready to aunſwere, God forbid; and to defie him that ſhould offer to charge him with it: he would aunſwere, hee looketh for ſaluation from him, and meaneth not to contriue the deſtruction of him: yea, he would be ready to ſay with Hazaell, what? Is thy Seruant a Dogge that I ſhould doe this great thing? 2. Kinges 8. 13. But let vsus not deceiue in our ſelues, in vaine wordes that cannot profite, whatſoeuer is wrought againſt the Seruant, redowneth to the reproach and contempt of the Maiſter, and Chriſt will be reuenged of the afflictions layde vponupon the leaſt and pooreſt member that belongeth to his body, as if they were infflicted vponupon his owne perſon. Hence it is, that the Euangeliſt deſcribing the forme and manner of his laſt iudgement, when Chriſt ſhall breake the heauens, and come to iudge the quicke and the dead: aaMat. 25, 41, 42, 43, 44, 45.Matt 25:41Matt 25:42Matt 25:43Matt 25:44Matt 25:45Set the Goates on the left hand and ſay vntounto them: Depart yee curſſed into euerlaſting fire, prepaered for the Deuill and his Angels, for I was hungred, and ye gaue me no meate, I thirsted, and ye gaue me no drinke: I was a Stranger, and ye tooke me not in vntounto you: I was naked, and ye clothed me not: ſicke and in Priſon, and ye viſited me not: Then ſhall they anſwere him; Lord, when ſaw we thee an hungred, or a thirſt, or a ſtranger, or naked, or ſicke, or in Priſon, and did not miniſter vntounto thee? Hee ſhall ſay vntounto them: Verily I ſay vntounto you, inaſmuch as ye did it not to one of the leaſt of theſe, yee did it not to me.

And as the wronges wrought againſt the righteous, doe reach vp to Heauen, and touch the perſon of Chriſt: ſo on the other ſide, whatſoeuer benefite, whatſoeuer comfort, whatſoeuer good, is ſhewed to the faithful, becauſe they are faithfull, ſhall be rewarded euen to a Cup of cold Water, and Chriſt will eſteeme it as do one and offered vntounto himſelfe. This likewiſe appeareth in the laſt iudgement of Chriſt, when hee ſhall ſay to his Sheepe ſtanding on the right hand: bbMat. 25, 35, 36, 40.Matt 25:35Matt 25:36Matt 25:40I was an hungred, and ye gaue me meate: I thirsted, and ye gaue me Drinke: I was a Stranger, and ye tooke me in vntounto you: I was naked, and yee cloathed me: I was ſicke, and ye viſited me: I was in Priſon, and ye came vntounto mee: for verily I ſay vntounto you, inaſmuch as ye hauehave done it vntounto one of the leaſt of theſe my Brethren, ye hauehave done it vntounto mee. Hee doth not ſay, ye hauehave refreſhed, ye hauehave viſited, ye hauehave cloathed, ye hauehave comforted my Seruants, but yee hauehave done all theſe thinges to me; I hauehave beene filled, I hauehave beene refreſhed, it is I, it is I, that hauehave beene cloathed by you, and comforted of you.

If any were asked what hee would doe if Chriſt Ieſus were in neceſſitie among vsus, if he ſaw him naked, whether he would cloath him? If he ſaw him an hungred, whether he would feede him? Or thirſtie, whether he would giuegive him Drinke? Or in Priſon, whether hee would viſite him? Hee would bee aſhamed to denie him any thing, that hath giuen him all thinges: p. 18he would thinke himſelfe vnworthy to liue in the World, if hee ſhould ſee him want and not ſupply it. But eueryevery Chriſtian man to another, is as Chriſt himſelfe, when we feede, cloath, and viſit him, we feede, cloath, and viſite Chriſt; which made the beleeuers ſet their Landes and poſſeſſions, and lay the price downe at the feete of the Apoſtles, to be diſtributed as eueryevery one had neede. Among all encouragements to wel doing, there cannot be a greater then this, that Chriſt accepteth it as done vntounto himſelfe.

Vſe 2.Secondly, ſeeing the afflictions of the Children of God, are the afflictions of Chriſt, we learne what to eſteeme of all their afflictions, they are not ſhameful and ignominious, but glorious and honourable, as the Crowne of a Prince, or as the Banners and Enſignes of victory. This is it which the Apoſtle teacheth. Phil. 1, 29. To you it is giuen for Chriſt, that not onelyonly ye ſhould beleeue in him, but alſo ſuffer for his ſake. Where we ſee, he maketh it a ſpeciall prerogatiue and preheminence, to endure affliction for Chriſtes ſake, and maketh it as great an honour to ſuffer, as to beleeue; and therefore he ioyneth them both together. The priſon into which the godly are caſt, is better then the Pallace of a Prince. The Chaines that are borne and worne, for keeping faith and a good conſcience, are greater ornaments, then all the Chaines of Gold about the Neckes of the Men of this World. The Fetters wherewith the faithfull are laden, are of greater price and eſtimation, then all the Bracelets and Abilements, then all the Siluer and Gold, that the Sonnes and Daughters of Men delight to carrie about them. Hence it is, that the bleſſed Martyrs that gaue their liues for the truth, when they came to ſuffer death, kiſſed the ſtake to which they were tied, the Chaine with which they were compaſſed, and the Wood by which they were burned and conſumed. Wee ſee it is the manner of the men of this World, to ſet out themſelues with pomp and brauery, to win credit, and to get themſelues honour and eſtimation, whereof we hauehave an example in Herod, recorded in the Actes: ccActs 12, 21.Acts 12:21Who arrayed himſelfe in roall apparrell, cunningly wrought, that it gliſtred as the Sunne (as ddAntiquit. Iudaie. lib. 29, cap. 7.Ioſephus noteth) and made an Oration, and the people gaue a ſhout, ſaying; The voyce of God and not of Man. This outward pompe and oſtentation, are not the notes and markes whereby true Chriſtians ſhould be knowne and diſcerned. Seruants are knowne whom they ſerue, and to what Maiſter they belong, by the Badge on their ſleeue. The perſecutions and afflictions of the faithfull, are the Badges and Cognizances of Chriſt, whereby they are knowne to be his. This is it eeGal. 6, 17.Gal 6:17which the Apoſtle putteth vsus in mind of. Gal. 6. From henceforth let no man put me to buſineſſe, for I beare in my body the markes of the Lord Ieſus. Where wee ſee, how the Apoſtle calleth his ſufferings for the Goſpell, the markes of Chriſt. What theſe markes are, he ſheweth in other places, when he reporteth the ſtripes, whippings, ſcarres, and blemiſhes which hee bare about in his body; I thinke that God hath ſet forth vsus the laſt Apoſtles, ff1 Cor. 4, 9, 11 12, 13. 2 Cor. 6, 4, 5. & 11, 231 Cor 4:91 Cor 4:112 Cor 6:42 Cor 6:52 Cor 11:23as men appointed to death, for we are made a gazing-ſtocke vntounto the World, and to the Angels, and to men: we hunger, wee thirst, we are naked, we are buffeted, we are reuiled, we are perſecuted, we are euill ſpoken of, we are impriſoned, we are whipped, we are ſtoned, we are made as the filth of the World, and the off-ſcouring of all things. Theſe are the markes which the Apoſtle gloryeth in, and whereof he is no more aſhamed, then the Souldier is of his wounds and ſcarres. We ſee how Souldiers that fight in a good cauſe, in their Princes quarrell, and for the defence of their Countrey, if they looſe an Eye, or an Arme, or a Legge, are ready to ſhew the place, they account it no blemiſh, they are not aſhamed of it. If theſe can vaunt of the markes and maimes which they hauehave ſuſtained: how much more honour and glory ſhould we account it, to beare the markes of Chriſt, and to ſuffer reproach with the people of God? Howſoeuer therefore the World iudgeth of the ſcourgings, whippings, and impriſonments of the faithfull, they are truely and rightly honourable with God and good men. And if we will iudge rightly, wee muſt eſteeme p. 19no otherwiſe of theſe their ſufferings.

Vſe 3.Thirdly, we ſee that it is not the bare puniſhment, but the cauſe that maketh a Martyr and Witneſſe of the truth. It is the cauſe that maketh the croſſes of Chriſtians to be the Croſſe of Chriſt. The Apoſtle teſtifieth he was a Priſoner for Chriſt and the Goſpell, not for his owne ſinnes and offences. It is not our ſuffering barely and nakedly conſidered, can honour vsus with the reward of glory, and the Crowne of Martyrdome, ggThe cauſe maketh a Martyr, not the puniſhment.but the cauſe in which we dye, and the quarrell in which we ſuffer. True it is, afflictions are common to the godly and vngodly, they ſuffer alike, they are impriſoned alike, arraigned, condemned, and executed oftentimes alike, but albeit the afflictions bee one and the ſame, yet the cauſe is not one and the ſame for which they are afflicted. The vngodly ate puniſhed for their ſinnes; the godly are afflicted for a good conſcience. Abell is murthered of his Brother; Caine is curſſed and condemned to be a fugitiue vponupon the earth: both of them are afflicted, but the cauſe is diuerſe; Abell is killed for his godlineſſe; Caine is puniſhed for his wickedneſſe. Ioſeph is ſold to Strangers and caſt into priſon, ſo likewiſe are Pharaohs two Eunuches, his Butler and his Baker: they lye all in one priſon, but they had not one cauſe: for he is committed through the ſlaunders and falſe accuſations of his Miſtreſſe, they for their demerites and offences againſt their Maiſter. Chriſt had his feete and his handes nayled on the Croſſe, ſo had the two Theeues, they ſuffered al one puniſhment, but how contrary were the cauſes of him and them, ſeeing he ſuffered without cauſe, but they iuſtly and worthily had the ſentence of death executed vponupon them? Let vsus not therefore onelyonly faſten our eies, and looke vponupon the bare punniſhment, but conſider what the cauſe is, and according to the cauſe, eſteeme both of the perſon and of the puniſhment. Some are priſoners hhMath. 5, 25.Matt 5:25of men, ii2 Tim. 2, 26.2 Tim 2:26others are Priſoners of the Deuill, of whom they are holden captiue, and both of them for their wickedneſſe: but if we will be Martirs of Chriſt, we muſt be the priſoners of Chriſt. This ſerueth to reprooue the Church of Rome, who glory in their Martyrs (as ſometimes the Donatists did) and fill vp their Kalender with ſuch as they hauehave canonized for Saints in Heauen, which were no better then Traytors when they liued vponupon the earth. The Church of Rome, which vaunteth her ſelfe to be the onelyonly true Church of God, and condemneth other, honoureth diuers Saintes which neuer were in the World; ſome that were Pagans; others, that were Iewes in Religion, and refuſed Chriſt; and others, that were Heretiques and Traytors, that neyther had Faith on Earth, nor hauehave ſaluation in Heauen, beeing Rebels to their Princes, and enemies to their Countrey, and diſturbers of the State. And therefore alſo it condemneth thoſe, who albeit they liue vnderunder the Goſpell, and ſhroud themſelues vnderunder the branches of it, as vnderunder a comfortable ſhaddow, whereby they hauehave refreſhed and enriched themſelues, yet they magnifie the Church of Rome, and ſet vp the Faith profeſſed therein, they ballance it equall with the true Church of God among our ſelues, and thereby ſeeke to ſhake in ſunder the Faith of many. Theſe men cry out, not onelyonly that there are and hauehave been learned men on both ſides, but Saintes and holy men on both ſides, and true Martyrs on both ſides; and therefore would hauehave the people carryed about with vncertainety of Doctrine, as with a waue of the Sea. But we deny that any hauehave ſuffered among vsus for the Roman Faith, or hauehave beene led to execution for their Religion. The truth is, they hauehave but too much fauour ſhewed them, and too great liberty giuen them. Indeede, ſuch as hauehave beene found factious and forward to aduance forraigne power, to adhere to forraigne enemies, to ſtirre the people to rebell and take armes againſt the Prince, to compaſſe the death and deſtruction of the Prince, ſuch as hauehave beene Authors of treacheries and conſpiracies, and beene conuinced to be trumpets of ſedition by the depoſition of witneſſes, by the forme of their tryall, and by their owne confeſſions, hauehave beene iuſtly executed among vsus, as by all men muſt needes be acknowledged. p. 20In the Cittie of Rome, all that will not take the Popes part, or ſhall take him to be no Pope, or refuſe to ioyne with him if an Army ſhould bee ſent againſt him, are adiudged to be no lawfull Subiects, but diſloyall Traytors. No forraine Prince will repute them for his people and Subiects, that ſhall deny to take his part againſt any forraine Vſurper or Inuador whatſoeuer. So the Lawes of our Land hauehave ſeized vponupon ſome, who hauehave buſied themſelues in matters of State, bringing ouer Buls, declaring that the Prince was to bee depoſed, and the Subiects diſcharged of their alleagiance. As for pointes of Faith, they were neuer mentioned in the proceedings againſt them, they were not called into queſtion for their opinion concerning the Maſſe, for tranſubſtantiation, for worſhipping of Images, or for any other point of the Romiſh Religion, or rather ſuperſtition. Therefore it is falſe, that any hauehave dyed among vsus as Martyrs, or any otherwiſe then as Traytors. The true kkWho are true Martyrs, and who not.Church of God euer held them for Martyrs, that dyed for the profeſſion of the Faith, and the teſtimony of Chriſt: but ſuch of the Popiſh faith and faction as hauehave beene executed among vsus, dyed for maintenance of the Popes pleaſure and tyranny, taking vponupon him to depoſe Princes, and ſeeking by open armes and ſecret Treaſons to murther them. True Martyrs ſuffered for the truth wrongfully, and therefore deſerued commendation, according to the rule of the Apoſtle: ll1 Pet. 2, 19.1 Pet 2:19It is thanke-worthy if a man for conſcience toward God endure greefe, ſuffering wrongfully: but theſe ſuffer not in matter of wrong, nor for a good conſcience, vnleſſe the will of the Pope be the rule of their conſcience. True Martyrs muſt be endued with Charity mm1 Cor. 13, 3.1 Cor 13:3for as the Apoſtle teacheth; If I giuegive my body to be burned and hauehave not louelove, it profiteth nothing: but theſe hauehave not any ſhaddow of charity who plot the death of their Prince, and ſeeke the deſtruction of their Countrey. To conclude this point, vnleſſe Treaſon be Religion, and falſhood truth, and vnleſſe Antichriſt be to bee receiued for Chriſt, theſe men cannot be eſteemed and honoured as Martyrs among vsus, who dyed not for Chriſt, but for practiſing againſt the Doctrine of Chriſt, which teacheth to be gentle, patient, humble, and not any way to ſeeke reuenge.

Vſe 4.Laſtly, from this Doctrine ariſeth great comfort to the Seruants of God, and as great terror to all their Enemies. It is a great conſolation for them that are afflicted for Chriſts ſake, to aſſwage their ſorrow, and a great meanes to worke in them patience, to conſider that Chriſt putteth all their teares in his Bottle, and accounteth their afflictions to be his afflictions. If we ſuffer with Chriſt, we ſhall raigne with him: if we dye with Chriſt, we ſhall liue with him: if we nnRom. 8, 29. 2 Tim. 2, 11, 12 1 Pet. 4, 12.Rom 8:292 Tim 2:112 Tim 2:121 Pet 4:12be made like vntounto him in ignominy, wee ſhall be made like vntounto him in glory. The Apoſtle Peter exhorteth the people of God, Not to thinke it ſtrange concerning the fiery tryall which was among them, to prooue them, as though ſome ſtrange thing were come vntounto them, but to reioyce, inaſmuch as they were partakers of Chriſts ſufferings. If any thing be able to lift vp your handes, and to raiſe vp your harts vnderunder the Croſſe, this conſideration is able to refreſh our weakneſſe, and comfort our feeble Spirits that our afflictions ſhall no otherwiſe bee reſpected and regarded, then if the load were laid vponupon Chriſt himſelfe. On the other ſide, this ſerueth to terrifie the hearts of all perſecuters of the godly, and Enemies of all righteouſneſſe, they can neuer eſcape the hand of God and of Chriſt, whom they do perſecute in his members. They hauehave not to doe onelyonly with men like vntounto themſelues, but with him that is the eternall God, againſt whom they can neuer preuaile. This is it that deceiueth the proud perſecuters of the poore people of God, they dreame they hauehave to doe no further then with weake men, who are not able to reſiſt them, and that they hauehave no farther account to make. But they muſt know, that their perſecutions reach to Chriſt, and that they ſlander, reuile, reproach, and hurt the perſon of Chriſte himſelfe, ſo often as they ſlander, reuile, reproach, and hurt the leaſt and loweſt member of Chriſt; and therefore ſhall not eſcape fearefull punniſhment. p. 21Hence it is, that Chriſt ſpeaking vntounto Saule when hee was conuerted to the Faith: ooActs 9, 5.Acts 9:5It is hard for thee to kicke againſt prickes. It is therefore a fearefull thing to be a perſecuter. pp2 Theſſ. 1, 6.2 Thess 1:6It is a righteous thing with God to recompence tribulation to them that trouble you, and to you which are troubled reſt with vsus, when the Lord Ieſus ſhall ſhew himſelfe from Heauen with his mighty Angels, &c. So the Apoſtle Iohn deſcribing the tribulation of the Church, ſaith: qqReuel. 2, 10.Rev 2:10Behold, it ſhall come to paſſe, that the Deuill ſhall caſt ſome of you into Priſon. He doth not ſay, the perſecuters ſhall doe it, but the Deuill: becauſe he ruleth in them, hee carrieth them to do his will; albeit they be blind and ſee it not; albeit they be hardned and vnderſtand it not; albeit they be ſenſeleſſe and regard it not.

[And our Brother Timotheus, &c.] Heere is the ſecond perſon writing this Epiſtle. Paule ioyneth vntounto him Timothy, a man of reuerent account, and famous in the Church, as he doth in many other places of his Epiſtles. The former Epiſtle to the Corinthians, rrMagdeb. Centur. lib 2. cap. 7.was written by Paule and Soſthenes: the latter by Paule and Timothy. Paule and all the Bretheren which he had with him at Rome, ioyned together in the writing the Epiſtle to the Galathians. Paule, Siluanus, and Timothy, wrote the Epiſtles to the Theſſalonians. So in this place, Paule ioyneth Timothy with him in his ſuit, becauſe howſoeuer he were in great credit with Philemon, and able to obtaine a great matter at his hands, yet he knew he ſhould preuaile better by the helpe and aſſiſtance of another, then he could do himſelfe alone, ſeeing two may preuaile more then one. He honoureth him alſo with the name of a deere Brother (whom oftentimes hee calleth his naturall Sonne) that his guiftes and graces may be conſidered with his perſon, and carry the greater waight in his ſuite, and ſo Philemon ſooner yeeld his conſent, and grant this requeſt, beeing requeſted, and as it were ſet vponupon by ſo many. Doct. 4. All duties are better done by the help of others, then alone by our ſelues.From this practiſe of the Apoſtle we learne, that what good thing ſoeuer we enterpriſe and take in hand, wee ſhall better effect it with others then alone by our ſelues. The ioyning vntounto vsus the hand and help of others is profitable and neceſſary to all things belonging vntounto vsus for the better performing and accompliſhing of them. This the Wiſe man teacheth. Eccl. 4. when he ſaith: ſſEccleſ 4, 9, 12Eccl 4:9Eccl 4:12Two are better then one. Abimelech, being directed by God to ſtirre vp Abraham, obtaineth by his meanes ttGen. 20, 17.Gen 20:17who prayed for him) that which he could not compaſſe and accompliſh alone by himſelfe. The like we might ſay of the three friends of Iob, they obtained the fauour of God, uuIob. 42. 8.Job 42:8and the accepting of their Sacrifice through the interceſſion of Iob, which without him they could not obtaine. Abſolom not beeing xx2 Sam. 14, 42 Sam 14:4able to purchaſe & procure of himſelfe the good will of his Father, moueth Ioab to deale for him, Ioab vſeth the helpe of the ſubtill Woman of Tekoah, whereby hee is reconciled to his Father. Heereby it commeth to paſſe, yyEphe. 6, 18. Col 4. 3. 2 Theſ. 3, 1.Eph 6:18Col 4:32 Thess 3:1that Paule ſo often requeſteth and requireth the prayers of the Church, that vtterance may be giuen vntounto him, that he may open his mouth boldly to publiſh the ſecrets of the Goſpell. All theſe places of Scripture prooue plainely and directly vntounto vsus, that what matter of waight and importance ſoeuer we enterpriſe and goe about, it is good for vsus to take to our ſelues the helpe of others, to further vsus therein.

Reaſon 1.The truth of this Doctrine will better appeare vntounto vsus, if wee weight the cauſes and conſider the reaſons. For firſt, the labour and wages of two, is better and greater then of one alone. In all doing of duties there zzPſal. 19, 11.Ps 19:11is profit & reward, but where greater ſtrength is ioyned and force vnited, there is greater fruit of the labour ſeene. This is the reaſon vrged by the Wiſe man. Eccle. 4. where the Doctrine hath his confirmation, when hee had taught that two are better then one, he addeth immediatly; aaEccle 4, 9.Eccl 4:9For they hauehave better Wages for their labour. It maketh vsus (hauing company) to be more cheerefull in labouring, it deuoureth the tediouſneſſe and weariſomneſſe of the worke, and it prouoketh vsus to an holy emulation, who ſhall goe before each other. Hence it is, p. 22that Chriſt Ieſus calling and ſending out his Apoſtles, bbMar. 6, 7. Mat. 10, 2, 3.Mark 6:7Matt 10:2Matt 10:3did ſend them forth two and two, and the Euangeliſt doth couple, and as it were yoake them together, Peter and Andrew, Iames and Iohn, Philip and Bartlemew, Thomas and Mathew, &c. Thus they were ſent, and thus they laboured together. When God had called Moſes to go to Pharaoh, and to will him to let his people go, he ſent him not alone, but ioyned vntounto him his brother Aaron. When the Lord Ieſus appointed the ſeauenty diſciples to ſecond the labours of his twelu Apoſtles: ccLuke 10, 1.Luke 10:1He ſent them out, two and two before him into eueryevery Citty and place whither he himſelfe ſhould come. So then, there is more profit in a life that hath a fellow, then when all thinges are done alone, in the earneſtneſſe of the labour the works ſhall hauehave more force, their ſtrength is encreaſed, their courage is kindled, by mutuall exhorting and cheering vp one of another, and by the mutuall example that one giueth to another.

Reaſon 2.Secondly, in perill and danger if one fall or be ouercome, hee hath by his fellow, a fitter remedy againſt al the changes and aduentures of this life. When a man doth take a iourney into a farre place, it falleth out oftentimes that hee commeth into ſome great danger, out of which he is neuer able to ridde himſelfe, and therefore wo to him that is alone. This is more dangerous in the matters of the ſoule, if a man fall into ſinne, and hauehave no man to pull him out of the pit into which he is fallen. In bodily falles it is accounted childiſh and ſottiſh to fall and not to riſe againe, to ſtumble and to lie ſtill in the myre, and therefore hee haſteth to riſe before any man know of his fall. But in ſpirituall falles which are more common and more dangerous, the caſe is far otherwiſe. For he that falleth into ſinne, is ſcarce euer lifted vp and ſet on his feete, vnleſſe by the exhortations, admonitions, and reproofes of others he be reſtored and recouered. This we ſee in the examples of Dauid, Hezekiah, and ſundry others, who continued in their ſinnes vntill the Prophets of God came and ſpake vntounto them in the name of the Lord. This is the reaſon that Salomon vſeth to commend the ſociable life aboue the ſolitary; ddEccle. 4, 10, 12.Eccl 4:10Eccl 4:12For if they fall, the one will lift vp his fellow: and if one ouercome him, two ſhall ſtand against him, and a three-fold cord is not eaſily broken. Seeing therefore, the recompence of labour, is better of two then of one, and the daunger of falling, is leſſer in one that hath his fellow with him; in both reſpectes wee ſee, that the helpe of others, eſpecially of the faithfull, is very neceſſary and profitable to all things belonging vntounto vsus.

Vſe 1.The Vſes are now in the next place to be obſerued and marked. Firſt, this teacheth vsus, that in all occaſions and aduentures of our life, both in proſperity and aduerſity, we ſhould vſe and ſeeke the helpe one of another. We ſay commonly, that two eyes ſee more then one, and three more then two. Two hands are better to worke withall, then one. Two heads are better then one, and three better then two, to contriue any thing. Man is by Nature ſociable, and loueth the company and fellowſhip of others, eeArist. polit. lib. 1. cap. 2. Cicer. de finib. lib. 2.more then other Creatures that fly together and flocke together. The Philoſophers could ſay, that ſuch as leaue the ſociety of men, and betake themſelues to a ſolitary life, are eyther a God, or a Beaſt. Experience doth teach vsus, that all of vsus doe ſtand in need of the help of another; the high, of ſuch as are low; the rich, of ſuch as are poore; ſo as we are bound together by common fellowſhip, as by a ſtrong band, and one of vsus cannot be without another. Let no man therefore deſpiſe his Brother, neyther let the head ſay to the foote, I hauehave no need of thee. The Lyon which is accounted as the King of all the Beaſts of the Forreſt, may want the helpe of the ſeely Mouſe. Let vsus ſet no man at naught, be he neuer ſo ſeely and ſimple. All humaine things are vncertaine and vnſtable, and are turned as with a ſwift wheele. Let vsus therefore maintaine peace and concord one with another, that when we want, the comfort and counſel, the aide and aſſiſtance one of another, we may not be to ſeeke of them, but hauehave them at p. 23hand. Smal things are increaſed by concord: great reuennues are diminiſhed, and large poſſeſſions decayed by diſcord. A bundle of ſtickes taken together, are not eaſily broken: but being ſeuered one from the other, they are quickly pulled in pieces without any great pains or pollicy. An army of men ſo long as they incamp together, and march together, ee2 Sam. 10, 9, 10, 11.2 Sam 10:92 Sam 10:102 Sam 10:11are not eaſily ſubdued, but one ſerueth to ſtrengthen another: but if they goe ſtragling and forraging out of order, if they fall to the prey and pillage, eueryevery one prouiding for himſelfe, it falleth out oftentimes, that the Conquerors hauehave beene conquered and ouercome. And as there is great vſe and benefit in the company and ſociety one of another, in regard of earthly and temporall things, ſo is there greater profit of it in regard of ſpirituall things. We hauehave need to be inſtructed and comforted, to be admoniſhed and aduiſed one of another. We want daily, the daily praiers one of another, to commend our ſelues and our Brethren to God. The Apoſtle Iames ſaith; ffIam. 5, 13, 14Jas 5:13Jas 5:14Is any among you afflicted? let him pray. Is any merry? let him ſing. Is any ſicke among you? let him call for the Elders of the Church, and let them pray for him, and the prayer of faith ſhall ſaue the ſicke, and the Lord ſhall raiſe him vp. So the Apoſtle Heb. 13. ſtirreth vp the Hebrewes to this duty, ggHebr. 13, 19Heb 13:19Pray for vsus, for we are aſſured that we hauehave a good conſcience in all things, deſiring to liue honeſtly, and I deſire you ſomewhat the more earneſtly that ye ſo doe, that I may be restored to you more quickly. We want oftentimes, nay at all times the prayers one of another, and we muſt continually be ready to help one another, and mindfull of the welfare of the whole Church. This condemneth and reprooueth the ſolitary and Monkiſh life of thoſe, that abhorre and abiure the fellowſhip and familiarity of men, and like the wilde Aſſe, delight in no place but in the Wilderneſſe, as if it were a worke of merit to liue alone out of the company of others. Theſe men glory, that they are the light and ſalt of the world, yet they hate the light, and hide themſelues in their dens, as it were in darkeneſſe, vnderunder a colour, forſooth leaſt they gather contagion and corruption from the baſe vulgar. But as the Gentiles teach by the light of nature, hhCicer. de offic lib. 1.that we are not born for our ſelues alone, ſo is it their duty rather to come abroad, to enlighten others with the light which they make boaſt of, and to ſeaſon the vnſauory, and vnſeaſoned, and vnſanctified manners of the people which they complaine of. Doth any man light a Candle iiMat. 5, 14, 15 Marke 4, 21. Luke 8, 16, & 11, 33.Matt 5:14Matt 5:15Mark 4:21Luke 8:16Luke 11:33to couer it vnderunder a Buſhel, to hide it vnderunder a Bed, or to put it in a priuy place? But he ſetteth it in a Candleſticke, & placeth it on a table, that it may giuegive light to al that are in the houſe. And what vſe is there of the Salt, vnleſſe application bee made of it to the meate, that it may be kept from putrifaction? Away therefore with this Monkiſh life out of the Church, which ſtandeth neither with the ordinance of God, nor the ſociety of man: and let vsus maintain concord and company one with another, not forſaking the fellowſhip, as the maner of ſome is, but remembring that God hath ſaid; It is not good for man to be alone, and that two are better then one.

Vſe 2.Secondly, this teacheth vsus to maintaine the publike meetinges and aſſemblies of the Saints, and to magnifie the Lords Sabbaoths, when all the Church ioyne in prayers, prayſes, and other exerciſes of our Chriſtian Religion, making euen kk1 Kin. 1, 40.1 Kgs 1:40Heauen and Earth to ring with the ſound of their thankſgiuings, and conſents in the Doctrines of Faith, and fruits of their obedience. For ſeeing the doctrine we hauehave in hand, teacheth, that the company of others, chiefly of the faithfull, is very auaileable to helpe vsus forward, and to further vsus in all good duties, wee learne the excellent vſe of all Church-meetings, where with one mind, and with one mouth, we glorifie God the father in Ieſus Chriſt. Surely, llBab. on Exo. Chap. 25.as many ſtickes make a greater fire, and many ſtrings a fuller Muſick: ſo is the meeting of many in the Church, to pray to God together, to heare the word together, to receiue the Sacraments together, to ſing the prayſes of God together; it is a fire that caſteth abroad a great heat, and an harmony paſſing pleaſing in the eares of the Lord.

p. 24Now the more gracious theſe meetings are, the greater is their ſinne that breake off this fellowſhip of the Saints, and diſſolue the people of God, which came mmPſal. 110, 3Ps 110:3willingly together at the time of muſtring together his Army in perfect beauty. Now the Standard ſeemeth pulled downe, and the Campe to be broken vp, and the people diſperced and ſcattered as Sheepe without their Shepheards, wandring heere and there (as it were) vponupon the Mountaines, to ſeeke paſture to ſaue their liues. It is noted in the holy Hiſtory, that a great Famine was ſent vponupon Samaria, when the Prophets were deſtroyed; nn1 King. 18, 51 Kgs 18:5So that they ſought for the Fountaines of Waters, and the ſtreames of the Riuers, if ſo bee they might finde to ſaue the Horſes and the Mules aliue, leaſt the Land were vtterly depriued of them. The word of God groweth precious in our daies, and the people that hunger after the Bread of life, are conſtrained to goe from place to place to ſuſtaine themſelues. This made the Prophet to cry out: ooPſa. 84, 1, 2.Ps 84:1Ps 84:2O Lord of Hoaſts how amiable are thy Tabernacles, my ſoule longeth, yea & fainteth for the Courts of the Lord, for my heart and my fleſh reioyce in the liuing God. This ſerueth to reprooue thoſe that ſhew no louelove or liking to Church-meetings, that deſpiſe the grace of God offered vntounto them, and preferre any aſſemblies in the World, and of worldly and wicked men before the aſſemblies of the Church. Theſe men (if they be asked) ſay they hope to be ſaued, but they will not vſe the meanes of their ſaluation: they looke to come into the Kingdome of Heauen, but they regard not the way and path that leadeth vntounto it: they will needs be of God, but they will not heare the word of God, ppIohn 8, 47.John 8:47and therefore we may truely conclude, that becauſe they heare it not, they cannot be of God.

Vſe 3.Laſtly, we muſt not content our ſelues, or thinke it ſufficient to pray vntounto God, or to praiſe him alone in the Cloſſet of our houſe, or of our heart, or in the company of our Family, when we ſhould doe our duties to God publikely, and ioyne with the reſt of the Congregation. Chriſt Ieſus himſelfe repaired to the Temple, qqLuke 2, 42.Luke 2:42at the ſet times of Gods worſhip: ſo did the faithfull in all ages of the Church, they were terrified, neyther by the coldneſſe of the weather, rrPſal. 84, 6, 7.Ps 84:6Ps 84:7nor by the greatneſſe of the heat, nor by the length of the iourney, nor by the coſtlineſſe of the worſhip: but had the greateſt ſolace and chiefeſt delight in thoſe holy meetings; ſſMat. 18, 20. Gen. 28, 17.Matt 18:20Gen 28:17where is the preſence of God, the ioy of the godly, the gate of heauen. Hence it is, that the Prophet ſaith; Bleſſed are they that dwell in thine houſe, they will euer praiſe thee: a day in thy Courts, is better then a thouſand other where: I had rather be a doore-keeper in the houſe of my God, then to dwell in the Tabernacles of wickedneſſe. Pſal. 84, 5, 10. True it is, we are commaunded to make priuate prayers, and to poure out the ſecret Meditations of our hearts before the Lord, but when wee ought to aſſemble with our Bretheren in one place, and frequent the meetings of the Church, God will not heare vsus, nor accept vsus if we refuſe ſuch ſolemne meetings, although wee priuately call vponupon him in our houſes. They that come ſildome to publique Prayers, doe alſo moſt ſildome vſe priuate prayers. And ſuch as enter into their Chamber, & when they hauehave ſhut the doore, do pray vntounto their Father which is in ſecret, will make conſcience to enter into the Lords Courts, and to pray vntounto him with the reſt of the faithfull. For if God promiſe his preſence, where two or three are gathered together in the Name of God: much more will his eares be ready to heare vsus, and his mouth open to anſwere vsus, and his hands ſtretched out to help vsus, when we ſhall ioyne together with the reſt of our Brethren, as one man to call vponupon him. See then the difference between the godly and vngodly. The Children of God hauehave deſired nothing more then to abide and continue in the houſe the Lord all the daies of their life, as the Prophet maketh known his ttPſal. 27, 4. & 42, 1, 2. & 137 1.Ps 27:4Ps 42:1Ps 42:2Ps 137:1requeſt. Pſa. 27. One thing hauehave I deſired of the Lord that I will require, euen that I may dwell in the houſe of the Lord all the daies of my life, to behold the beauty of the Lord, and to viſite his Temple. And p. 25nothing hath more troubled and diſquieted them, then when they hauehave been conſtrained to goe from the houſe of God, and beene baniſhed from the exerciſes of their Religion. This wee ſee in the example of the Iewes carried into captiuity. By the Waters of Babell we ſate, and there we wept when wee remembred Sion. But the vngodly are neuer more merry nor better contented, then when they are out of the Church: nor neuer more heauy and diſcontented, then when they are in the houſe of God. They thinke eueryevery houre ſeauen. They count eueryevery Sabbaoth the loſſe of a day, and no time worſe ſpent, then that which is ſpent in the ſeruice of God. All time is eſteemed to little and to ſhort, that is ſpent in pleaſures, in Carding, in Dyeing, in Drunkenneſſe, in vanitie, and in all wickedneſſe: neuer conſidering that we ought to number our dayes, and redeeme the time, becauſe the daies are euill.

[To Philemon, our deare Friend and Fellow-labourer, &c.] Hetherto we hauehave ſpoken of the perſons writing: Now wee are to proceede to the perſons, to whom this Epiſtle is written; which are foure in number, whereof one is chiefe and principall; the other, ſuch as are ioyned to him as leſſe principall. The cheefe perſon heere named, is Philemon. Touching this Philemon, who he was, and of what calling and condition, it is not agreed among all. Some thinke he was in the Miniſtery, and of ſome Eccleſiaſticall function, uuCal. in Epist. Phil. Piſcat. in hanc locum. Rolloc. annliſ. in Epiſtol. Phil.becauſe the Apoſtle calleth him a Fellow-labourer. But the opinion and iudgement of theſe men is not certaine, and the reaſon whereuppon it ſtandeth, is weake and wauering. Rather he appeareth to be a Citizen of Coloſſe, of good wealth and worſhip, becauſe both the Paſtor of that Church was Archippus, as appeareth Coloſſ. 4, Say vntounto Archippus, looke to thy Miniſtry that thou fulfill it; And many other are called by this honorable Title of Fellow-labourers, who neuer had calling to preach the word, as appeareth in diuers places, where Paule ſaluteth not only priuate perſons, but Women, who were not to teach publikely in the Church by this Name, as Rom. 16. Phil. 4. 3. Iohn. Now the Apoſtle vſeth two reaſons, to perſwade him to yeeld to his ſuit and earneſt requeſt; the one, of friendſhip and familiarity that was betweene them; the other, of his zeale and forwardneſſe in furthering the Goſpell, as indeed it is the duty, not onelyonly of the Miniſters, but of all the godly, to promote the doctrine of the goſpell, and to labour much in the Lord by their prayers, workes, counſels, endeuours, and imployments. So then in regard of the neere coniunction of Chriſtian louelove and common labour in the truth, and for the truth; the Apoſtle hopeth to preuaile with him. Doct. 5. A Chriſtian friend wil performe any Chriſtian duty to his friend.From hence wee learne this Doctrine, that where true Chriſtian louelove is, there is a willing and ready performance of all Chriſtian duties one to another. Chriſtian friendſhippe and familiarity, ought to preuaile much, to intreat and obtaine duties of louelove one from another, and to ſtay vnchriſtian and vncharitable courſes. When a contention grew betweene Abraham and Lot, and betweene the Heard-men of their Cattle, Abraham ſaid vntounto him; xxGen. 13, 8.Gen 13:8Let there be, I pray thee, no ſtrife between thee and me, neither between my Heard-men and thy Heard-men, for we are Brethren. Ionathan and Dauid (a paire of ſure and faſt friendes) entred into a couenant of peace and amity, either with other, yy1 Sa. 18, 2, 3.1 Sam 18:21 Sam 18:3this louelove would not ſuffer any euill to be pretended and plotted againſt each other, which they did not willinglie diſcloſe and diſcouer. Dauid loued him as himſelfe, and Ionathan reuealed and bewrayed the counſell and conſpiracy of his Father, euen to the danger of his owne life, and the loſſe of a kingdome. He preferred the maintaining of frendſhip before the gaining of a kingdome. The louelove that was in Chriſt to his diſciples, cauſed him to reueale to them all things that he had from his Father; zzIohn 15, 15.John 15:15Henceforth cal I you not ſeruants for the ſeruant knoweth not what his M. doth, but I hauehave called you friends, for all things that I hauehave heard of my Father, hauehave I made known to you. When Chriſt ſitting at the table, told the diſciples, that one of thē p. 26ſhould betray him into the hands of Sinners; Peter moued Iohn, whom Ieſus loued, and who leaned on his breaſt, to aske who it was of whō he ſpake, being aſſured he would not deny to tell him, becauſe he loued him This the Apoſtle teacheth; bbRom. 5, 7.Rom 5:7Doubtleſſe one will ſcarce die for a righteous Man: but for a good man it may be that one dare dye. So in this Epiſtle that now we hauehave in hand, verſe 9. he ſaith; For loues ſake I beſeech thee for my Sonne Oneſimus. All theſe ſeuerall places ſerue to point out, and to proue this truth vntounto vsus, that a friend, a true Friend, a true Chriſtian friend, will not deny, but readily performe any Chriſtian duty to his friend.

Reaſon 1.The Reaſons are; firſt, becauſe true Friendes are as one Soule in two Bodies. They agree in one, they conſent in one, they take ſuch ſweete counſell together, and are partakers one with another, in weale and woe. The Heathen could ſay, ccAriſt. Eth. lib 8. c. 1. Cicer. lib de Amicit.that all things are common among friends: and that a ſure friend is as another the ſame. It is ſaid to this purpoſe, that Dauid loued Ionathan as his owne Soule. 1 Sam. 18. So Luke ſpeaking of the faithfull members of the Church, ſaith; ddAct. 4, 32.Acts 4:32The multitude of them that beleeued were of one heart, and of one Soule: neyther any of them ſaide, that any thing of that which he poſſeſſed was his owne, but they had all thinges common. Seeing then, that ſuch as are ioyned in Chriſtian friendſhip, hauehave one Soule, one heart, one will, one purpoſe, how can they but performe all good thinges one to another? Who can deny any thing to himſelfe? Who hateth his owne fleſh, or doth not nouriſh and cheriſh it by all the meanes he can? How then ſhall not Friends, that hauehave a Title and intereſt one of another, demaund and obtaine any thing that is iuſt and equall?

Reaſon 2.Againe, this is a note of true louelove, that it ſeeketh not his owne good, but ſeeketh and deſireth the good of his Brother. The louelove that aymeth and endeth at it ſelfe, is nothing elſe but ſelfe-louelove (whereof there is great ſtore in the World) when Men reſpect nothing but their owne profite. But true louelove is ſo occupyed about the thing loued, that in regard thereof, it is oftentimes negligent about it ſelfe, not enioying all the liberty or commodity that lawfully it may hauehave. The Apoſtle ee1 Cor. 13, 4, 51 Cor 13:41 Cor 13:5deſcribing the properties of louelove, ſaith: LoueLove ſuffereth long: it is bountifull: louelove enuyeth not: louelove dooth not boaſt it it ſelfe: it is not puffed vp: it diſdaineth not: is ſeeketh not her owne thinges: it not prouoked to anger: it thinketh not euill. Seeing then this is one of the fruites and properties of louelove, that it is ready to neglect it owne priuate profit and pleaſure, in regard of the thing loued, wee cannot doubt of a carefull performance of all duties and demaundes that are required of it, where it is.

Vſe 1.Let vsus ſee the Vſes of this Doctrine. Firſt, ſeeing Chriſtian friendſhip will performe Chriſtian duties, wee learne, that a Chriſtian Friende is a ſure Friend, and Chriſtian friendſhip, is the beſt friendſhippe. Theſe louelove in the Faith, and therefore cannot ſtart backe. Such friendſhippe as beginneth in the Fleſh, and ariſeth vponupon carnall cauſes, and worldly reſpectes, is eaſily broken and diſſolued, the leaſt diſpleaſure dooth ouer-turne it: but the friendſhip which is in God, and for God, endureth for euer, no enuy ſhall vndoe it, no occaſion ſhall breake it, no time ſhall diſſolue it. This appeareth ffProu. 18, 24.Prov 18:24by the wordes of the Wiſe-man. Prouerb. 18. 24. A man that hath friends ought to ſhew himſelfe friendly, but a friend is neerer then a Brother. Seeke ſuch friends as feare God, and be Chriſtianly minded. Chuſe none to be thy friend but him that is the friend of God. Let none be thy Brother, that is not the Brother of Chriſt. One ſuch friend, is worth ten thouſand others. If thou hauehave in all thy life found by tryall and experience ſuch an one, make more account and reckoning of him, then of a naturall Brother (which band is but in the fleſh) aſſuring thy ſelfe, that grace will worke aboue nature, and therefore prefer him before al earthly treaſure. If then thou be careful to keep thy temporal p. 27Riches and Poſſeſſions, much more oughteſt thou to bee carefull to keepe a faithfull friend, and ioyne thy ſelfe in amity with him. True it is, there is a kinde of friendſhip and familiarity among Drunkards, among Adulterers, among Robbers, and among all Malefactors; as ggProu. 1, 14.Prov 1:14Salomon teacheth. Prouerb. 1. 14. Theſe ſometimes ſeeme moſt neerely ioyned, but by the leaſt occaſion that can be, they are eaſily ſeparated. There is in all places and pariſhes, almoſt a band and knot of theſe friendes, and good fellowes. But ſuch as the word of God maketh Friendes, and the band of the Spirite gleweth together, are not eaſily ſundred and diſioyned, but hauehave a ſure and ſtedfaſt coniunction, and are builded vppon a ſtrong and ſtable foundation. Theſe louelove more in aduerſity, then in proſperity, & in time of need do ſhew what their friendſhip is: whereas the friendſhip ariſing vponupon worldly cauſes, will faile and abate when wealth decayeth, when the world lowreth, when trouble commeth, & ſo ſhew themſelues not to hauehave beene the friendes of vsus, but of our wealth: not of our perſons, but of our proſperity.

Vſe 2.Secondly, we learne from hence, to be bold with all Chriſtian friends, and to ſuffer them to be bold with vsus. It is a true note of a true Friend, of a faithfull friend, to deale plainely, to reprooue, comfort, exhort, commend without flattery, without partiality. There is none of vsus all, how great ſoeuer our knowledge be, how great ſoeuer our graces bee, how much ſoeuer wee hauehave profited in the faith of Chriſt, but ſometimes we hauehave need to be inſtructed, ſometimes to be comforted, ſometimes to be reprooued, and ſometimes to be threatned. It is a great bleſſing of God, when hee giueth a friend, by whom (as by a true Glaſſe) wee may perceiue and know our wants and blemiſhes. We ſhall find eueryevery where ſuch as will be ready to ſooth and flatter vsus in our offences, & to tell vsus all is well done: but few there are that will deale faithfully with vsus.

This a great plague, and a great iudgement, commonly waiting vppon great men, and rich men, that they finde few or none that dare admoniſh them of their faults, or tell them of their offences; and ſo many times are ſuffered to runne on to their deſtruction. Let vsus account it as a ſpeciall bleſſing ſent vntounto vsus of God, when wee hauehave a friende by whom wee may heare what is amiſſe in vsus. We could giuegive him thankes, that would tell vsus of ſome ſpot in our faces, or blemiſh on our Garments; and ſhall wee enuy or maligne him, that will diſcouer vntounto vsus the ſinnes of our Soules, which doe more ſoile and defile vsus, then all the blemiſhes of the Body? The Prophet Dauid hauing found the benefit and comfort of a godly reproofe, when hee was reprooued by Nathan the Prophet, ſaith; hhPſal. 141, 5.Ps 141:5Let the righteous ſmite me, for that is a benefite, and let him reprooue me, and it ſhall be a precious Oyle that ſhall not breake mine head. To this end ſpeaketh Salomon in the Prouerbes: iiProu. 9, 8.Prov 9:8Rebuke not a Scorner, leaſt he hate thee: but rebuke a wiſe Man, and he will louelove thee. The correction of a Friend, is as the Rodde of a Father: the end is not to deſtroy, but to ſaue: not to ouerthrow, but to deliuer from death. We are all of vsus bound, as it were in a bond or Obligation, to performe this duty one to another: and wee muſt in humility ſubmit our ſelues, vnderunder the reproofe of our Chriſtian friends.

We cannot better make manifeſt our louelove vntounto our Bretheren, then by admoniſhing of them, and reproouing of them. This is it which Moſes teacheth in the Booke of Leuiticus; kkLeu. 19, 17.Lev 19:17Thou ſhalt not hate thy Brother in thy heart, but thou ſhalt plainely rebuke thy Neighbour, and ſuffer him not to ſinne. Can a Phyſition ſhew his louelove better, then by telling his patient his diſeaſe, and declaring vntounto him the meanes whereby to cure it? Can a Man meeting his Brother, wandering out of his way in Hilles and Dales, in Woodes and Wilderneſſe, ſhewe his louelove better vntounto him, then by bringing him into the way, and laying his errour before his face? So that no p. 28man can giuegive a ſounder Teſtimony of his ſincere heart, and vnfained louelove toward his Brother, then by dealing plainely with him when he walketh not vprightly. For a Friende is vntounto the Soule, as Phiſicke is to the Body: and the admoniſhing of our Brother, is as the directing of a Trauailer. Let vsus therefore ſuffer the word of exhortation, kk1 Theſ. 5, 141 Thess 5:14Knowing that ſuch as are out of order muſt be admoniſhed; the feeble-minded, muſt bee comforted; the weake, muſt bee ſtrengthned; the euill, muſt be reprooued; the obſtinate, muſt be terrified and threatned. And let vsus not fret and rage againſt our Bretheren, when we are checked and controlled for our ſinnes. It is a ſigne wee are perſwaded and reſolued, to continue in our ſinnes, when we cannot abide to be reprooued, but are ready to ſay with Ahab: Hast thou found me ô mine Enemy? The word of God is good to him that walketh vprightly: and wee ſhall finde in the ende; llProu. 27, 5.Prov 27:5That open rebuke is better then ſecret louelove; yea, that the Woundes of a Louer are faithfull, and the Kiſſes of an Enemy are pleaſant.

Vſe 3.Laſtly, ſeeing one Friende (eſpeciallie a Chriſtian Friend) may challenge and claime much from his Friende, wee muſt know that it is a fearefull ſinne, vnderunder colour and ſhew of friendſhip, to betray or vndermine one another. Of ſuch falſe and fained Friendes, Dauid complaineth in ſundry places of the Pſalmes; mmPſal. 41, 9 & 55, 12, 13, 14.Ps 41:9Ps 55:12Ps 55:13Ps 55:14My familiar Friende whom I truſted, which did eate my Bread, hath lift vp the heele againſt me: Surely mine Enemy did not defame mee, for I could hauehave borne it: neyther did mine Aduerſary exalt himſelfe againſt me, for I would hauehave hid mee from him, but it was thou, ô Man, euen my Companion, my Guide, and my Familiar, which delighted in conſulting together, and went into the houſe of God as Companions.

This falſehood hauehave the faithfull felt in all Ages: This had Chriſt himſelfe experience of, being betrayed of one of his owne Diſciples and Houſhold. So hauehave his members continually prooued the ſame, beeing exerciſed by the deceipt of falſe Bretheren. This was the ſinne of Caine; nnGen. 4, 8.Gen 4:8Who ſpake friendly to his Brother, but when he had him alone in the Fielde, he roſe vp againſt him and ſlew him. This was the ſinne of Ioab, oo2 Sam. 20, 9.2 Sam 20:9his falſe and fraudulent dealing with Abner and Amaſa, he ſpake peaceably, but meant treacherouſly; Art thou in health my Brother? And ſo ſmote them with the ſword that they dyed. This was the ſinne of Iudas, ppMat. 26, 48.Matt 26:48who had Haile Maiſter in his mouth, and couered the hollowneſſe and Hypocriſie of his heart, with the kindneſſe of a Kiſſe: but this was a token of his Treaſon, and the ſigne that he had giuen to apprehend him. It was not a Kiſſe of louelove, but a Teſtimony of his villany; and therefore Chriſt ſaide vntounto him: Betrayeſt thou the Son of Man with a Kiſſe? Hence it is that the Apoſtle Iohn exhorteth. 1. Iohn 3. qq1 Iohn 3, 18 19.1 John 3:18My little Children, let vsus not louelove in word, neither in tongue onelyonly, but in deede, and in truth: for thereby we know that we are of the truth, and ſhall before him aſſure our hearts.

This is the true louelove which ſtandeth not in word, but in deede: which lyeth not in the tongue, but in the heart: which conſiſteth not in an outward ſhew, but in the inward truth. Such was the louelove of the godly gathered together after the aſcention of Chriſt, they loued together in truth, and had all thinges common in the vſe: For rrActs 2, 44, & 4, 32, 34, 35.Acts 2:44Acts 4:32Acts 4:34Acts 4:35all that beleeued were in one place, and had all thinges common: they were of one heart and of one Soule, neyther any of them faide, that any thing of that which he poſſeſſed was his owne, neyther was there any among them that lacked. Where the Euangeliſt declareth, that their harts and affections were ſo ioyned in God, that being all members of one body, they could not ſuffer their fellow-members to bee deſtitute, accounting the defeating and defrauding of them, as it were a ſpoyling and robbing of themſelues.

Wee muſt not deny our helpe to them that are in Chriſt, but ſhewe our p. 29ſelues ready to cloath him, to feede him, and to viſite him in all his members, as wee ſhewed before, otherwiſe wee are no true members, but dead members.

[And to our deare Siſter Apphia, &c.] Hitherto we hauehave ſpoken of the firſt and cheefe perſon, to whom the Epiſtle is directed: Now let vsus come to ſuch as are leſſe principall, being ioyned with him, which are theſe: firſt, Apphia: Secondly, Archippus: Thirdlie, the Familie of Philemon, to whom this Epiſtle was to bee read. The firſt that commeth to bee conſidered, is Apphia, whom he calleth a beloued Siſter. This Woman ſeemeth to be the Wife of Philemon, my reaſon is, becauſe ſhe is placed immediatly after Philemon, and before the Miniſter and Paſtor of the Church. For no cauſe can be aſſigned why ſhe ſhould follow Philemon, and goe before Archippus, but that ſhe was the Wife of Philemon; and therefore the Apoſtle ioyneth her next vntounto him in place, as ſhe was ioyned to him by the ordinance of God. And this ſſChryſost. hom. 1. in Phil. Theophyl. in Epiſt. Phil.is the iudgement of many.

Now, as Paule before did ioyne with himſelfe Timothy, ſo in this place he ioyneth Apphia, as a Companion with Philemon, that thereby he might make the way more open to ob…ine his purpoſe. Good Women ought to doe much with their Husbandes: and the Apoſtle prouoketh her by naming and ſaluting her, to be a moouer and perſwader of her Husband, to this charitable and Chriſtian duty. Doct. 6. Chriſtian women ſhould be helpers of their husbandsWe learne from hence, that it is required of all Chriſtian Women to be helpers and furtherers of good things in their Husbands. It is the dutie of Wiues to ſtirre vp, and ſpurre vp their Husbands to all Chriſtian duties and holie fruites of Religion.

The ende of her Creation was, that ſhe ſhould bee an Helper vntounto Man, eſpeciallie in the beſt thinges, for the Woman was made for Man, and not Man for the Woman; and therefore GOD ſaide from the beginning: ttGen. 2, 18.Gen 2:18It is not good for Man to bee alone, let vsus make him an Helper meete for him. Salomon deſcribing in the Booke of Prouerbes a vertuous Woman, whoſe price is farre aboue uuProu. 31, 10 11, 26, 27.Prov 31:10the Pearles, (he ſaith) The heart of her Husband trusteth in her; and hee ſhall hauehave no neede of ſpoile: Shee will doe him good, and not euill, all the daies of her life, &c. She openeth her Mouth in Wiſedome, and the Lawe of Grace is in her tongue, ſhee ouer-ſeeth the waies of her Houſehold, and eateth not the Bread of idleneſſe. An example of this dutie, wee hauehave in the Wife of Manoah, the Mother xxIudg. 13, 22 23.Judg 13:22of Sampſon, when her Husband was greatly affrighted and aſtonied, at the ſight of the glorious departure of the Angell of God, who aſcended vp in the flame of the Altar, and cryed out in the perplexitie of his Spirit, and terrour of his heart: We ſhall ſurely dye, becauſe we hauehave ſeene the Lord: She encouraged him and comforted him, being greatly caſt downe, If the Lord would kill vsus, he would not hauehave receiued a burnt offering, and a meate offering at our handes, neither would hee hauehave ſhewed vsus all theſe thinges, nor would now hauehave told vsus any ſuch. Another example we hauehave in the Shunamite, a Woman of great eſtimation, when ſhe perceiued the Prophet Eliſha to come often that way, yy2 King. 4, 9.2 Kgs 4:9ſhe ſaide vntounto her Husband: Behold, I know now, that this is an holy Man of God, that paſſeth by vsus continuallie, let vsus make him a little Chamber, I pray thee, with Walles, and let vsus ſet him there a Bed, and a Table, and a Stoole, and a Candleſticke, that he may turne in thither when he commeth to vsus.

Where we ſee ſhe ſtirreth vp her Husband to doe good to the Prophet, and to prepare him a ſtudy by himſelfe, fit for his Meditations. And the Apoſtles doe often vrge this duty, and teach, that all Women ſhould bee helpess, not hinderers: furtherers, not diſcouragers: ſtirrers forward, not houlders backeward from good things.

Reaſon 1.The Reaſons are plaine. For firſt, they may by the gracious goodneſſe of GOD be bleſſed Inſtruments to winne their Husbands to the Faith, p. 30by beating themſelues toward them with meekneſſe of Spirit, and by patient waiting for a bleſſing from God. The Water by often dropping, pierceth the hard Stone: the earth by continuall touching, weareth the Tough Iron: and what is it that length of time doth not alter? The Apoſtle Peter zz1 Pet. 3, 1, 2.1 Pet 3:11 Pet 3:2exhorteth; Wiues to be ſubiect to their husbands, that euen they which obey not the word, may without the word be woon by the conuerſation of their Wiues, while they beholde their pure conuerſation which is with feare. Likewiſe Paule perſwading the beleeuing Wife to dwell with the vnbeleeuing Husband, and not to depart from him, giueth this reaſon; aa1 Cor. 7, 16.1 Cor 7:16What knoweſt thou, ô Wife, whether thou ſhalt ſaue thine Husband? Seeing therefore they may bee effectuall meanes to ſaue the Soules of their Husbands, and to winne them without the word, and ſo gaine them a good report and a ſweete Name in the Church, they muſt conſider that it belongeth vntounto them to be helpers vntounto their Husbands.

Reaſon 2.Secondly, ſhe is his yoake-fellow, and ought to draw with him in an eeuen and equall courſe, to make her obedience to him eaſie and cheerefull in the Lord. The Oxen that draw in a yoake together, are an eaſe of the worke and burthen one to another. Such a paire of yoake-fellowes were Abraham and Sara, Iſaac and Rebecca, bbLuke 1, 6.Luke 1:6Zachary and Elizabeth, and ſundry others. The man and Wife are as the two eyes in the head, or as the two feete in the Body. The two eyes if they goe together, and looke both one way, bee it vpward or downeward, bee it to the right hand or to the left hand, all is well and comly in the face: but if they be ſeuered and the one look one away, the other another way, what a blot and blemiſh is it to the face? The two feete, if they walke together, and one ſtep doe follow another, they become the body well, and one furthereth another: but if one ſtep one way, and another ſtep another way, there is no agreement in the body. So the man and the woman being made to draw in one yoke, being as the two eies, the two handes, the two feete in the body, working together, and helping one another, ſhould neuer be ſeuered and diuided to croſſe one another, to reproach one another, to ſhame or depart one from another. This piety and honeſty, God and Nature doth teach vsus to practiſe.

Vſe 1.Let vsus ſee what are the vſes of this doctrine. Firſt, ſeeing the Woman is made by the Law of her Creation to be an helper; we learne, that a good and Chriſtian Wife that is wiſe and godly, encouraging her Husband, and ſtirring him vp to godlineſſe, is a great bleſſing of God. If ſhee finde her Husband backward and vntoward, cold and careleſſe in good thinges, ſhee will labour wiſely to bring him on, and to conceiue a liking of them, that before diſtaſted with him. If ſhee perceiue him forward, ſhee will endeuour to make him yet more forward. If ſhe finde a ſparke, ſhe will ſtriue to kindle the Coales, and make it flame out to the comfort of many other. If ſhe ſee him wauer and waxe faint, ſhe will neuer ceaſe vntill ſhe hauehave ſtrengthned and ſuſtained him. If ſhe find a good beginning, ſhe will further it by a timely proceeding, and a conſcionable perſeuering vntounto the end. It is a worthy ſaying ſet downe by Salomon: ccPro. 18, 22. and 19.Prov 18:22Prov 18:19He that findeth a Wife, findeth a good thing: and receiueth fauour of the Lord. And in another place; Houſe and Riches are the inheritance of the Fathers, but a prudent Wife commeth of the Lord. He is bleſſed of God that hath ſuch a portion. She bringeth a bleſſing to his perſon, to his Children, to his Family, to the meanes of his maintenance, and to his whole eſtate. She will ſeeke to better his eſtate (howſoeuer ſhe find it) both with God and the world, in heauenly thinges, and in earthly. This reproueth ſuch as deſtroy or hinder his eſtate, impoueriſh him, decay him, or vndoe him, whether by dainty and delicate fare, or by gay and gorgeous apparrell, by coſtly and ſumptuous furniture, by feaſting or idleneſſe, by careleſneſſe and negligence, or by any vanity whatſoeuer. A wiſe Woman (ſaith the ddProu. 14, 1.Prov 14:1Wiſe man) buildeth vp her houſe, but the fooliſh deſtroyeth it with her owne hand. Secondly, it reprooueth p. 31ſuch Wiues as are vncomfortable and vncheerefull, much more ſuch as are bitter and reprochfull to their Husbands, ſuch as Micholl was to Dauid. Of ſuch Salomon ſaith; eeProu. 19, 13.Prov 19:13A fooliſh Sonne is the calamity of his Father, and the contentions of a Wife, are like a continuall dropping: Where he compareth the braulings and chidings of a Woman, to the couer of an houſe, which is ſo broken, that when it raineth, the Water droppeth in vponupon the Planckes and Wals, and rotteth the Timber of the houſe, ſo that in ſhort time, it is very ruinous and ready to fall. So when Women are giuen to contention and brauling, they are the cauſe of great miſchiefe and deſtruction to the whole family. Ciuill wars were alwaies held among the Heathen moſt dangerous: but the iars that are at home, and made within the Walles of the houſe, are as noyſome and grieuous, and doe threaten the ruine thereof. EueryEvery bitter word is as a ſhower of raine that falleth into the Houſe. This maketh many Husbands ill huſbands, and cauſeth them to delight any where, rather then where they ſhould delight to be, and to deſire any company, rather then to be with the Companion of his life, which he ought to deſire. An houſe thus diuided cannot ſtand long, albeit for a time it may continue.

Vſe 2.Secondly, it ſerueth as a notable direction for godly Women, in regard of the honourable Name and Title of an helper giuen vntounto them, to teach them to watch all occaſions, and waite all opportunities offered them to doe good, and not to ſlacke them. It is a great point of wiſedome to take the occaſion: and there is a fit time for eueryevery purpoſe vnderunder the Heauens. Hence it is, that the Apoſtle chargeth ff1 Cor. 7, 20.1 Cor 7:20eueryevery one to abide in his calling, when he ſpeaketh of the Womans winning of her Husband. And we hauehave a notable example hereof in the behauiour of Abigail toward Naball, a wiſe woman, toward a churliſh and drunken Husband, gg1 Sam. 25, 361 Sam 25:36when ſhe ſaw euill ready to come vponupon her and her Husband, and the whole Family, yet ſhee told him nothing, neyther more nor leſſe vntill the morning aroſe, becauſe he was drunken, and ſo had no reaſon to conſider, or to conceiue what ſhe had done for their deliuerance: but in the morning when he had ſlept out his drunkenneſſe, and the wine was gone out of Naball, then ſhe told him, and ſet before him the wickedneſſe of his heart, the purpoſe of Dauid, the danger of death, and the working of the ſafety of the whole Family. It is a great profite and aduantage to do a thing in ſeaſon. On the other ſide, it is the note of vnwiſe and wicked Women, to drawe their Husbands to all wickedneſſe and outragiouſneſſe, to further them in impiety and vngodlineſſe, and conſequently to haſten their owne and their Husbands ruine and deſtruction. If there be any ſparke of godlineſſe, they are as water to quench it in their Husbands. An example hereof we hauehave in Iezabell, when Ahab longed after the Vine-yard of Naboth, and could not obtaine it, ſo that he came to his houſe heauy and in diſpleaſure: did ſhe perſwade the Kinges heart to bee content? Did ſhe tell him he had enough, or moue him to ſuffer Naboth to enioy his poſſeſſion in peace? No, as if hee had not beene of himſelfe mad enough, ſhe pricketh him forward; ſhee ſaith vntounto him, hh1 Kin. 21, 7.1 Kgs 21:7Doſt thou manage the Kingdome of Iſraell? Art thou fit to be a King? I will giuegive thee the Vineyard, vp, eate Bread, and be of good cheere. The like we ſee in the Wiues of Salomon, that were Heathen, they turned away his heart from God, and prouoked him to ſet vp Idolatry. When Mordecai refuſed to bow downe to Haman, and to giuegive him the honor that was due to God, iiEſter 3, 5. & 5, 14.he was full of wrath, ſo that the glory of his Riches, the multitude of his children, the fauour of the King, the greatneſſe of his honour, the aduancement of his Name, did nothing auaile him, ſo long as hee ſaw Mordecai the Iew ſitting at the Kinges Gate: Did his Wife perſwade him to be patient? Did ſhee ſhew him, that fauour is deceitfull, that wealth is vncertaine, and that honour is as a blaſt of winde; yea, lighter then vanity it ſelfe? No, ſhee moueth him to ſet vp a tree of fifty cubits high, and to ſpeake to the King that Mordecai p. 32might be hanged thereon. It is great meanes to goodneſſe, to delight in good company. It is a great allurement to wickedneſſe, to follow euill company. A day-companion is ſtrong to draw men to all impiety: but the Night-companion is ſtronger, and preuaileth farther, and oftentimes bringeth to the hight of all iniquity.

Vſe 3.Laſtly, as the conſideration of the Name beeing made to bee Helpers, putteth Wiues in minde of theyr dutie: ſo it teacheth all men two thinges. Firſt, they muſt remember, that it ſtandeth eueryevery one vponupon, to hauehave a care in his choice and match, to get ſuch as may brooke their Names, and be indeed Helpers, and not hinderers vntounto them. It is the greateſt calling that wee can enter into, and a band neuer to be broken. Therein ſtandeth the comfort or diſcomfort of our whole life. It is is our duty to be carefull to marry in the Lord, that Chriſt may bee bidden as one of our Gueſte, and not ſhut out of our meetings. It is a prophane marriage where he is not entertained, and wee can looke for no bleſſing to come vponupon ſuch aſſemblies. The Apoſtle teaching, That the Wife is kk1 Cor. 7, 39.1 Cor 7:39bound by the Law, as long as her Husband liueth, and that her Husband being dead, ſhe is at libertie to marry with whom ſhee will, he addeth, onelyonly in the Lord. The ſame Apoſtle chargeth vsus, Not to be vnequally yoaked with the vnbeleeuers, ll2 Cor. 6, 14, 15.2 Cor 6:142 Cor 6:15becauſe there can be no fellowſhip betweene righteouſneſſe and vnrighteouſneſſe, no communion betweene light and darkeneſſe, no concord betweene Christ and Belial. Such vnequall marriages between the Sons of God, and the Daughters of men, mmGen. 6, 1, 2.Gen 6:1Gen 6:2brought an vniuerſall floud vppon the Earth. How greatly God deteſteth this, the Prophet Malachi declareth. Cha. 2. 11. Iudah hath tranſgreſſed, and an abhomination is committed in Iſraell, and in Ieruſalem, for Iudah hath defiled the holineſſe of the Lord which hee loued, and hath marryed the Daughter of a ſtrange God. This condemneth ſuch matches as are ſought out for beauty, for riches, for honours, but no mention made of godlineſſe, or of Religion. The chiefeſt things to be reſpected, are not wealth, and ſuch outward things, of the world, for a man may be aduanced in his eſtate this way, and yet in the end be caſt downe to hell.

Secondly, ſuch as hauehave receiued by the bleſſing of God, ſuch helpers and comforts of their life, muſt learn to louelove, and delight in ſuch wiues, as in thoſe companions that God hath ſent them. This dooth Salomon nnProu. 5, 19, 20, 21.Prov 5:19Prov 5:20Prov 5:21teach, Reioyce with the Wife of thy youth, let her be as the louing Hind, and the pleaſant Roe, let her breaſts ſatisfie thee at all times, for why ſhouldeſt thou delight, my Son, in a ſtrange Woman, or embrace the boſome of a Stranger? For the waies of man are before the eyes of the Lord, and he pondreth all his paths. Where he teacheth, that the delight that the married folke ought to take one in another, is a notable preſeruatiue to keepe them from vncleanneſſe. They muſt confeſſe, that it is God that hath knit them together in ſuch wiſe, that the one ſhould not deſire to be ſeparated from the other. The Apoſtle writing to the Epheſians, ooEph. 5, 25, 28, 29.Eph 5:25Eph 5:28Eph 5:29willeth Husbands to louelove their Wiues, as Chriſt loued the Church, and gaue himſelfe for it: and ſheweth, that men ought ſo to louelove their Wiues as their owne bodyes; So that hee which loueth his Wife, loueth himſelfe, for no Man euer yet hated his owne Fleſh, but nouriſheth and cheriſheth it, euen as the Lorde dooth the Church.

[And to Archippus our Fellow-Souldier, &c.] Hitherto of the two firſt perſons, to whom the Epiſtle is ſent; to wit, Philemon and Apphia, the Husband and the Wife. Now followeth the third perſon, who was the Paſtour of the Church, deſcribed by his propper Name, Archippus: and by his Office, a Fellow-Souldier. True it is, all Chriſtians in this life are Warriours, and fight the battels of God, againſt ſinne, the world, and the Deuill: and ſo may bee called Fellow-Souldiers, in as much as they are members of the Militant Church: yet the Miniſters of God are in a peculiar and ſpeciall manner, ſo called, becauſe they are as it were the Captains & Standart-bearers to go before p. 33others, and to order the battell. This Title to be called a Souldier, is a borrowed ſpeech, (for their Weapons are not carnall) and importeth great labour and much trouble, it ſignifieth the neceſſity of the calling, and pointeth out the danger and oppoſition that is made againſt it. Doct. 7. The calling of a Miniſter, is a painfull, needfull, and troubleſome calling.The Doctrine from hence is this, that the calling of a Miniſter is paineful, moſt needefull, and a troubleſome calling, reſiſted and oppoſed againſt by Sathan and wicked men. When Chriſt ſaw the people ſcattered abroad and diſperſed, as Sheepe without a Shepheard, he had compaſſion vppon them, and ſaide to his Diſciples; ppMath. 9, 37.Matt 9:37The Haruest indeede is great, but the Labourers are few, pray ye therefore the Lord of the Harueſt, to thruſt forth Labourers into his Harueſt. Where we ſee, he calleth the Miniſters of the Goſpell Labourers in the Harueſt-fielde, and gatherers of the Lords Corne. We ſee what great paines men take in Harueſt, and how neceſſary Labourers are, when the Corne is ripe and ready to be reaped. The Apoſtle Paule ſpeaking of himſelfe, and the reſt of the Apoſtles ſaith; qq1 Cor. 3, 9.1 Cor 3:9We together are Gods Labourers. And in another place; rr1 Tim. 5, 171 Tim 5:17The Elders that rule well, is worthy of double honour, ſpecially they which labour in the word and doctrine. Heerevnto agreeth that which he writeth in another Epiſtle: ſſ2 Tim. 2, 15.2 Tim 2:15Study to ſhewe thy ſelfe approued vntounto God, a worke-man that needeth not to be aſhamed, diuiding the word of truth aright. All theſe teſtimonies teach vsus this truth, that the office of the Miniſtery is not ſo much a dignity, as it implyeth a duty; it is not onelyonly an honour, but a burthen; it is not onelyonly a Title of renowne, but a work of labour.

Reaſon 1.This will better appeare, if wee marke the Reaſons following. Firſt, the ordinance of God appointeth, that eueryevery calling ſhould eate their Bread in ttGen. 3, 19.Gen 3:19the ſweate of their browes; that is, ſhould be induſtrious and painefull in their ſeuerall vocations, whether it be in bodily or in ſpirituall labour. The bodily calling, requireth bodily labour: the ſpirituall calling, requireth ſpirituall labour. Idleneſſe and negligence in any uuIer. 48, 10.Jer 48:10worke of the Lord is accurſed. An idle hearer, that ioyneth not practiſe, is abhominable: a looſe and careleſſe profeſſor, that addeth not obedience, is a bad profeſſor.

Reaſon 2.Secondly, the Miniſters of God fight the Lords ſpirituall battels for vsus, by their prayers, care, watchfulneſſe, faith, and the whole Armour of God: by oppoſing and ſetting themſelues againſt Heritiques, Atheiſts, Worldlinges, Schiſmatiques, Wicked men, and all thinges that exalr themſelues againſt God. Is not this a great worke, of great labour, to reſiſt the budding and growing of ſo many ſinnes as daily riſe vp, as men that ſtriue with the whole Earth? To labour, in ſtudy, in word, in doctrine, in zeale, in watching? According to that which the Apoſtle ſaith; xx2 Cor. 11, 27, 28.2 Cor 11:272 Cor 11:28I was often in wearineſſe, and painefulneſſe, in watching often: beſides the things which are outward, I am combred daily, and hauehave the care of all the Churches: who is weake, and I am not weake? Who is offended, and I burne not? How did Moſes fight in prayer, yyExod. 32, 31Exod 32:31and labour in zeale for the people of Iſraell, when hee ſtood in the gap and ſtopped the wrath of God that was kindled againſt them? If then we would reaſon from the generall to the ſpeciall, waying the purpoſe and appointment of God, who hath annexed labour to eueryevery calling, or conſider that the Miniſters of the word are the Souldiers of God, to fight his battels againſt ſinne and ſinfull men; in both reſpects we may conclude, that the calling of the miniſtery, is an office of great neceſsity, and of much labour.

Vſe 1.This doctrine teacheth vsus, and offereth vntounto vsus diuers Vſes. Firſt, let vsus learne to acknowledge the worke of the Miniſtry, to bee a worke of great diligence, painefulneſſe, and labour, if it be performed as it ought to be. We muſt keepe backe zzAct. 20, 27, 28.Acts 20:27Acts 20:28nothing from the people, but ſhew vntounto them the whole counſell of God. We muſt lay the Foundation of Religion among them, and build conſtantly vponupon it, which cannot be done without faithfulneſſe. If wee take heede to our ſelues, and to all the flocke, whereof the holy Ghoſt hath p. 34made vsus Ouer-ſeers to feede the Church of God, which hee hath purchaſed with his owne bloud, we ſhall find our function to be full of labour and ſweating, to receiue much euill intreating, and hard entertainement heere in this World. The Apoſtle teaching the duty of the hearers toward their Miniſters, ſaith; aa1 Cor. 3, 1, 2.1 Cor 3:11 Cor 3:2Let a man ſo thinke of vsus, as of the Miniſters of Chriſt, and dispoſers of the ſecrets of God: and as for the the reſt, it is required of the Diſpoſers, that eueryevery Man be found faithfull. So he teacheth in another place: bb1 Tim. 3, 1.1 Tim 3:1This is a true ſaying, If any Man deſire the office of a Biſhop, he deſireth a worthy worke. Where he ſheweth indeede, that the calling is a worthy calling, but it requireth alſo worthy labouring. This will farther appeare vntounto vsus, if we conſider the Titles that are giuen vntounto them. They are called Builders, that are continually buſie in building, hewing tough Timber, and ſquaring rough ſtones. No Timber, no Stones of themſelues ſo vnfit for building, as we are by Nature to be coupled together, and to grow vntounto an holy Temple in the Lord. They are called Souldiers, they are alwaies fighting or looking for their enemies, and drawing out the Sword of the Spirit, ccEphe. 6, 17.Eph 6:17which is the word of God. Is any calling vnderunder Heauen more neceſſary, then the profeſsion of a Souldier in time of danger? And when an aſſault is made, or the battels ioyne, is any profeſsion more painefull? Sometimes they are called Husband-men. Is not the life of the Husband-man a painefull life, and is not the ending of one worke the beginning of another? Doth not eueryevery ſeaſon of the yeare bring his ſeuerall trauell? So that no calling is accompanied with more labour and leſſe eaſe. Sometimes they are called Watch-men, who ſtand continually on their watch Tower, to diſcry the comming and approaching of the Enemy. Sometimes they are called Shepheards, abiding in the fielde, and keeping watch by night ouer their flocke; they are in the day conſumed with heate, and with Froſt in the night, and their ſleepe departeth from their eyes. Seeing therefore the Miniſters aie builders of the Lordes houſe, Souldiers in the Lordes Campe, Husbandmen in the Lords fielde, Watch-men in the Lordes Citty, and Shepheardes ouer the Lordes flocke, which hee hath redeemed with his precious blood; we muſt all confeſſe, that the Miniſtry of the word is a worke of great labour, if it be diſcharged aright. For this, if wee know not by practiſe, wee may ſee by experience, that to ſtudy with conſtantneſſe, to meditate with earneſſe, to inſtruct with diligence, to exhort with carefulneſſe, to reproue with zeale, to comfort with cheerefulneſſe, to conuince with boldneſſe, to watch ouer the people with a godly ddHeb. 13, 17.Heb 13:17ouer-ſight, as they that muſt giuegive accountes for their Soules, to conceiue godly anger and great ſorrow for ſinne, to pray in publike and priuate, to goe in and out before the people of God in the doctrine of Faith, and in example of life, to prepare themſelues to handle the word, and to deliuer it with power and euidence of the ſpirit, with earneſt affections, being thus prepared; I ſay to performe all theſe duties, dooth more conſume the inward parts, waſt the body, impaire nature, decay ſtrength, ſpend the vitall Spirits, and cauſe them to be ſubiect to ſundry infirmities, ſickneſſes, and diſeaſes, then any the ſtrongeſt labour that is vſed among men. For this we may obſerue, that the labours of the body (though they bee great) maintaine ſtrength, preſerue the ſtomacke, encreaſe the appetite, and adde vigour to eueryevery part: but it is farre otherwiſe in the labours of the mind, they weaken the naturall powers, they waſt the vitall Spirits, and they decay the health of the body. Hence it is, that the Apoſtle giueth this precept to Timothy, a Miniſter of the Goſpell; ee1 Tim. 5, 23.1 Tim 5:23Drinke no longer Water, but vſe a little Wine for thy ſtomackes ſake, and thine often infirmities: declaring thereby, that it often falleth out, that the Miniſters of the Goſpell wich take paines in their callinges, are feeble in body, weake in ſtrength, ſparing in dyet, and ſubiect to diſeaſes.

Vſe 2.Secondly, ſeeing the calling of a Miniſter requireth paines and labour, it p. 35reprooueth thoſe that be Idoll Shepheards, dumme Dogges, euill Beaſts, ſlow bellies; not labourers, but loyterers; not worke-men, but ſleepers: which make not the calling painefull, but gainefull. How many are there that enter into this waighty and worthy calling for their owne eaſe, and to follow idlenes and pleaſure? How many, to enrich themſelues, and to gather wealth? The Prophet Eſay ffEſay 56, 10Isa 56:10complaineth greatly of ſuch in his time. Chap. 56. 10. Their Watchmen are all blinde, they hauehave no knowledge, they are all dumbe Dogges, they cannot barke: they lye and ſleepe, and delight in ſleeping. Let all ſuch conſider the greatneſſe and height of their excellent caling, and remember the honourable Titles whereby they are called, that ſo they may bee put in minde of their duties. Let them ggPro. 27, 23.Prov 27:23be diligent (according to the counſell of Salomon) To know the State of their flocke, and take heede to the heards: for Riches remaine not alwaies, nor the Crowne from generation to generation. And howſoeuer many that poſſeſſe the places, occupy the roomes, and vſurpe the Titles of Paſtors, doe glory in their calling, and account themſelues ſent of God: yet ſo long as they loyter in the Lords Harueſt, and will take no paines to winne Soules to God, they are but Idols, hhPſal. 115, 6, 7, 8.Ps 115:6Ps 115:7Ps 115:8They hauehave eyes and ſee not, they hauehave a mouth and ſpeake not, neither make they a ſound with their throat, they that make them are like vntounto them, ſo are all that truſt in them. True it is, they can ſay ſomewhat for themſelues, and can alledge ſundry reaſons to maintaine their eaſe and idleneſſe; iiPro. 26, 16.Prov 26:16And the ſluggard is wiſer in his owne conceit, then ſeauen men that can render a reaſon: as appeareth in the example of the ſloathfull Seruant, who did hide his Maiſters Talent: notwithſtanding, if the diligence in their calling, be not anſwerable to the dignity of their office, they ſhall hauehave the reward of ſluggards, they ſhall hauehave the Talent and gifts which they hauehave receiued, taken from them, and the blood of thoſe that periſh through their negligence, ſhall be required at their hands.

Againe, it condemneth and conuinceth the ſenſeleſſe opinion of vaine and vnthankfull men, that cry out againſt the Miniſters in eueryevery place, accounting their calling eaſie, and themſelues idle, as liuing by the ſweat of other mens browes, and receiuing their meanes and maintenance without any manner of paines. Albeit, this obiection be indeede idle, and deſerue no anſwere, and that it is in vaine to reaſon with the belly, that hath no eares to heare, nor hart to conceiue; and albeit I ſtand in a ſlippery place, becauſe I ſhould be cenſured to ſpeake rather for our ſelues, then for others, and to reſpect more our owne gaine, then the good of others: yet ſomewhat muſt be ſaid to this fooliſh and peeuiſh conceit. Indeede, I acknowledge freely, ſome are vnprofitable drones, that doe not gather, but eate the Honny: and ſome idle Shepheards that fleefe the ſheepe, but feede not the Flocke: theſe I confeſſe hauehave their liuing come in eaſily, who indeed deſerue no liuing, and becauſe they wil not labour, they ſhould not eate; and woe bee to them if in time they repent not. But theſe men that obiect as before, doe exclaime and cry out, not againſt the abuſes of the office, or the ſlothfulneſſe and negligence of men, but againſt the calling it ſefe, contrary to the ſaying of Chriſt, who teacheth, kkMath. 10.Matt 10that the Labourer is worthy of his hire, and the workeman of his meat: and oppoſing themſelues againſt the ordinance of God, who hath appointed the Miniſtery to be maintained: for as ll1 Cor. 9, 13, 14.1 Cor 9:131 Cor 9:14they that Miniſtred at the Altar, did liue of the Altar: ſo God hath ordained, that they which preach the Goſpell, ſhould liue of the Goſpell. As theſe men are ignorant of this high ordinance of God, ſo they ſeeme not to know themſelues. They are ſo blinde, ſo brutiſh and blockiſh, that they knowe not by any experience from themſelues, mmThere is a labour of the ſoule as well as of the bodythat men hauehave ſoules, and that there is an immediate ſoule-labour, farre greater then bodily labour, and likewiſe a ſoule-ſuffering (which they ſhall one day feele, if they repent not) many waies exceeding and ſurpaſſing bodily ſuffering, or any torment that befals the body. Remember with mee, and conſider a little, p. 36(though it bee in an higher degree) the ſorrow of the Soule that was vponupon Chriſt in the Garden, without any the leaſt touch and viſitation of the bodie, whether it were painefull and labourſome or not, nnLuke 22, 44Luke 22:44When it ſo heated and cruſhed him, that it cauſed him to ſweat droppes of blood, that trickled downe to the ground. Many diſeaſes of the body are very painefull and hard to bee borne; but the greefe, and anguiſh, and horror of the ſoule, is a thouſand times more painefull, according to that which Salomon ſpeaketh in the Prouerbs, ooPro. 18, 14.Prov 18:14Chap. 18. The ſpirit of a Man will ſuſtaine his infirmitie, but a wounded ſpirit who can beare it? Furthermore, there is perſecution ppWhitae. de apontif. Rom. quaest. 5. cap. 2.of the Soule, as well as a perſecution of the body; and theſe two are diſtinguiſhed, and differing one from the other. For when Tyrants perſecute the Church, and rage with fury againſt the Saints, their faith is not ſhaken, but Religion then flouriſheth moſt of all, as we ſee when Iſraell was in Aegipt. The greateſt ſlauery and ſlaughter, is, when mens ſoules are corrupted with falſe doctrine. Laſtly, is the calling of a Prince, of a Counſellour, of a Noble-man, an idle calling, becauſe they vſe not bodily labour? This is, as if a man ſhould ſay, qqCicero de Senectute.that the Gouernour of the Ship doth nothing in ſayling, becauſe while ſome climbe the Maſts, other walke vponupon the Hatches, he ſitteth quiet and holdeth the Sterne: he doth not indeede as they doe, but he doth farre greater and better things. The Church and Common-wealth are not vnfitly compared to a mans body, which conſiſt of many partes, all needefull and neceſſary, yet all hauehave not the ſame vſes and functions. If the members of a mans rrHalicar. Roman. antiquit. lib. 6. Plutar. in vita Coriolani. Liui. decad. 1. lib. 2.body ſhould riſe and rebell againſt the belly, if the feet ſhould plead, that they onelyonly beare vp the waight of the whole body, if the handes ſhould affirme, that they labour painefully, earne their liuing, and bring many other commodities: if the ſhoulders ſhould ſay, that they beare all burthens: or the head, that it ſeeth and heareth: the mouth, that it ſpeaketh: and then if all ioyntly ſhould turne themſelues to the belly, and accuſe it to be without profit, to remaine in the midſt of the body, without doing anything, and ſuſtaine no labour to the maintenance of the reſt of the partes: were not this a fooliſh conceit of reaſoning, and would not this tend to the ruine of the whole body? In the body politicke, if the people that dig and delue, ſhould complaine and conſpire againſt the Prince and Nobles, (who labour by care, rule by authority, foreſee by wiſedome, and manage by gouernment) becauſe they worke not with their hands, would not this draw with it the deſtruction of the Common-wealth? So is it in the Church, and in the offices of the Church. As the people labour by working, ſo doe the Miniſters in ſtudying and preaching. All hauehave not one office, all hauehave not one vſe. Therefore the Apoſtle ſaith; ſſ1 Cor. 12, 14 15, 16, 17, 18, 19, 20, 21.1 Cor 12:14The body is not one member, but many: if the foote ſhould ſay, Becauſe I am not the hand, I am not of the body, is it therefore not of the body? And if the eare ſhould ſay, becauſe I am not the eye, I am not of the body, is it therefore not of the body? If the whole body were an eye, where were the hearing? And if the whole were hearing, where were the ſmelling? But now hath God diſpoſed the members, eueryevery one of them in the body at his owne pleaſure: for if they were all one member, where were the body? But now are there many members, yet but one body: and the eye cannot ſay vntounto the hand, I hauehave no need of thee: nor the head againe to the feete, I hauehave no neede of you. Whereby we ſee, that the body conſiſteth of many members, all hauehave their neceſſary vſe for the preſeruation of the whole, and yet all hauehave not one and the ſame function. So then, they deſpiſe the Miniſters of the Goſpell, and ſo account the Miniſtery of the word needleſſe and vnprofitable, becauſe they work not with their hands, and not labour with bodily labour; are as madde and monſtrous, as they that would hauehave all the body to be an hand; no mouth, no head, no foot. For albeit, the Teachers of the Church be not the hands of the body, to handle the Carpenters Axe, or the Shepheards Crooke, or the Husbandmans Plough, or the ſaw of the Sawyer: yet he is as the eye of the body, to giuegive light to them p. 37that ſit in darkeneſſe and in the ſhaddow of death: as the mouth of the bodie to ſpeake to God, and to poure out ſupplications before him for the people: yea, he is alſo as the belly, for as the belly which receiueth all meats that nouriſh mans body, doth ſend them backe againe with aduantage, to the nouriſhment of the whole body: ſo the Miniſter receiuing maintenance from the Church, doth feed them againe, and nouriſheth them with the bread of life to the ſaluation of their ſoules. He receiueth temporall things, but he ſoweth vntounto them ſpirituall things. The Apoſtle ſaith; tt1 Cor. 9, 7.1 Cor 9:7Who goeth a warfare any time at his owne coſt? Who planteth a Vineyard, and eateth not the fruite thereof? Or who feedeth a Flocke, and eateth not of the Milke of the flocke? The Souldier liueth by the receiuing of his wages; the Husbandman, by the fruits of his labours; the Shepheard, by the encreaſe of his flock: and therefore it muſt not ſeem ſtrange vntounto vsus, that the Lords Souldiers ſhould enioy their pay, and that his Workemen ſhould hauehave their hire.

Vſe 3.Laſtly, ſeeing the celling of the Paſtour ſet ouer the people, is painefull, it offereth good conſiderations and profitable Meditations, both to the Paſtors, and to the people. Touching the Miniſters, it ſerueth as a good admonition to ſuch as purpoſe and intend to enter into this great calling of the Miniſterie, that they doe it wiſely and warily, that they runne not before they bee ſent, that they enter at the Doore, and climbe not in at the Windowe, that they conſidet what prouiſion, and ſtore of new and old they hauehave, to goe through the worke. Such as meane to builde, uuLuk. 14, 28, 31.Luke 14:28Luke 14:31doe firſt make great prouiſion and preparation. The Kings of the Nations, and Princes of the Earth, with great aduiſe and conſultation, doe proclaime warres. The Miniſtery is a going to Warfare, it is a building of Gods Houſe; and therefore it is to bee enterprized not raſhly, but aduiſedly: not meanely ſtored, but plentifully furniſhed with all manner of prouiſion fit for the Lordes worke. Againe, beeing the Souldiers of Chriſt, and the leaders of his people, they muſt ſeeke to pleaſe, aaGal. 1, 10.Gal 1:10not men, but their Captaine that hath choſen and called them, they muſt take heede they doe not intangle and ſnare themſelues in worldly matters, and ſo hinder their worke in hand, whereby they are made vnfit to ſerue God and his Church. The order and diſcipline of the Warres is ſuch, that ſo ſoone as the Souldier hath enrolled and giuen his name to his Captaine, he leaueth his houſe and other affaires, which might with-draw his minde, and mindeth nothing but the battell. So ought we to bee wholie looſed, and throughlie freed from the impediments and incumbrances of this Worlde, that Chriſt may hauehave our ſeruice in this warfare. This is that vſe which the Apoſtle maketh of this Doctrine. 2. Tim. 2. Thou therefore ſuffer affliction, as a good Souldier of Ieſus Chriſt; bb2 Tim. 2, 3, 4.2 Tim 2:32 Tim 2:4No Man that warreth, entangleth himſelfe with the affaires of this life, becauſe he would pleaſe him that hath choſen him to be a Souldier. Touching the people, they muſt know, that when God ſendeth ſuch Labourers among them, they muſt bee eſteemed and accounted as the greateſt defence and preſeruation of a Citty and Kingdome. This is confeſſed by Ioaſh the King of Iſraell (when Eliſha fell ſicke of his ſickneſſe, whereof he died) cc2 Kin. 13, 14.2 Kgs 13:14O my Father, my Father, the Charet of Iſraell, and the Horſemen of the ſame. The prayer of Moſes, ddExod. 17.Exod 17preuailed more then the Sword of Ioſhua, and all the furniture of war againſt the Amalekites. The Apoſtle writing to the Hebrews, exhorteth thē eeHeb. 13, 17.Heb 13:17To obey them that hauehave the ouer-ſight of them, and to ſubmit themſelues, becauſe they watch for their ſoules as they that muſt giuegive accounts, that they may doe it with ioy, and not with griefe, for that is vnprofitable for them. Secondly, it teacheth them to account them worthy of their hire and wages, & to eſteeme them worthy of double honor. It is a grieuous and a ffIam 5, 4.Jas 5:4crying ſin, to keep back the labourers wages, to diminiſh it, to grudge at it, and to take it to thēſelues, and it calleth for vengeance, & entreth into the eares of the Lord of hoſts. The Miniſters are the Lords labourers and workmen, hired to labour in p. 38this Vineyard, to ſow, to plant, to water, to prune, to dig, & he hath appointed to them their portion for their maintenance: if this therefore be detained from them by In-iuſtice, it cryeth vntounto God, and bringeth oftentimes his curſe vponupon vsus, both in ſpirituall and temporall thinges. In ſpirituall thinges, becauſe he dealeth with vsus in heauenly thinges, as wee deale with his Miniſters in earthly thinges. If we detaine from them their maintenance, hee will detaine from vsus his bleſſing. If we be ſparing in giuing them their hire, he alſo will be ſparing in beſtowing vponupon them his graces. As we ſow, ſo we ſhall reape. In temporall things, becauſe God promiſeth a bleſſing to ſuch as pay the Lord his due, and threatneth to curſſe them that ſpoile him in his Tithes and offerings. This we ſee in the Prophet Malachi, ccMal. 3, 8, 9, 10.Mal 3:8Mal 3:9Mal 3:10where God complaineth of their ſpoiling and defrauding of him, he ſaith; Yee are curſſed with a curſſe, for ye hauehave ſpoiled me, euen this whole Nation: bring ye all the tithes into the Store-houſe, that there may be meate in mine Houſe, and prooue mee now heere with, ſaith the Lord of Hoaſtes, if I will not open the Windowes of Heauen vntounto you, and poure you out a bleſſing without meaſure. If then wee deſire the bleſſings of God to come vppon vsus in ſpirituall graces, or in earthly thinges, wee ought not to with-hold the Labourers wages, that plough vp our fallow groundes, and Till our barren hearts. It is a worthy exhortation, which the Apoſtle giueth to the Church of the Theſſalonians, touching their Miniſters, dd1 Theſ. 5, 121 Thess 5:12We beſeech you Brethren, that ye acknowledge them which labour among you, and are ouer you in the Lord and admoniſh you, that yee hauehave them in ſingular louelove for their workes ſake. For ſeeing the true Paſtours of Chriſt beſtowe their labour among vsus, and conſume themſelues as the Candle, to giuegive light to others, wee ought to ſhew the bowels of louelove and compaſſion toward them, wee ought not to bee wanting vntounto them in the fruites of our louelove.

[And to the Church that is in thine Houſe, &c.] Hitherto wee hauehave handled the third perſon written to; namely, Archippus, together with the deſcription of him to be a Souldier of Chriſt, and a Fellowe-Souldier with the Apoſtle: Now, wee are to proceede to the fourth and laſt which yet remaineth, which is a ioyning of many perſons together, for hee addeth to the former, The Church which is in thine Houſe. He adorneth the Houſehold and Family of Philemon, with the Honourable and renowned Title of a Church. This ſerueth to commend as well Philemon the Maiſter, who had inſtructed his Family in the Doctrine of godlineſſe, as alſo the Houſhold it ſelfe, which had beene taught and trained vp by him.

We ſee heere a priuate Houſe is called a Church. For ſeeing where two or three are gathered together in the name of Chriſt, eeMath. 18, 20Matt 18:20he is there in the midſt of them: eueryevery aſſembly or meeting of the Saints, is called not vnfitly by that Name. Philemon to his perpetuall commendation, had by his care and induſtry, made of his houſe a little Church, inſtructing, guiding, gouerning, framing, and ordering them in the knowledge and feare of God. Doct. 8. It is the duty of all houſeholders to teach their Families.We learne from hence, that all Houſholders ought to prepare, inſtruct, and order their Families in the knowledge of God, and obedience of godlineſſe, that the houſe of the Maiſter may be the Church of God. And that it is the duty of all ſuch as hauehave the gouernment and ouerſight of others to ſee thē taught and inſtructed in the waies of God, it appeareth by many precepts and examples ſet forth vntounto vsus in the Scriptures. This is it which Moſes gaue in charge to the Iſraelites, ffDeut. 6, 8 & 11, 19. and 4, 10, 11.Deut 6:8Deut 11:19Deut 4:10Deut 4:11Ye ſhall lay vp theſe my words in your harts, and in your ſoule, and binde them for a ſigne vponupon your hand, that they may be as a frontlet betweene your eies, And ye ſhall teach them your Children, ſpeaking of them, when thou fitteſt in thine houſe, and when thou walkeſt by the way, and when thou lyeſt downe, and when thou riſest vp. So the Prophet ſpeaking of the great workes of God, wrought for the ſafety of his people, & the ouerthrow of their enemies, declareth, ggPſal. 78, 4, 5, 6.Ps 78:4Ps 78:5Ps 78:6How he eſtabled a teſtimony p. 39in Iacob, and ordained a Law in Iſraell, which he commaunded our Fathers, that they ſhould teach their Children, that the posterity might know it, and the Children which ſhould be borne, ſhould ſtand vp and declare it to their Children, that they might ſet their hope on God, and not forget the workes of God, but keepe his Commaundements. This it is which Salomon ſpeaketh. Prouer. 22. 6. ddPro. 22, 6.Prov 22:6Teach a child in the Trade of his way, and when he is old he ſhall not depart from it. Heereunto alſo agreeth the ſaying of the Apoſtle; eeEphe. 6, 4.Eph 6:4Ye Fathers, prouoke not your Children to wrath, but bring them vp in inſtruction and information of the Lorde. Now, as we hauehave ſeene ſundry precepts, preſſing vsus to the performance of this dutie, ſo wee hauehave many examples of the godly, that hauehave put it in practiſe, and gone before vsus in their obedience. Abraham the Father of the faithfull, is commended of God, for his care and conſcience this way. Gene. 18. 19. where he ſaith: ffGen. 18, 19.Gen 18:19I know him that he will commaund his Sonnes, and his houſhold after him, that they keepe the way of the Lorde, to doe righteouſneſſe and iudgement. Iob is reported to hauehave ſanctified his Children, when the daies of their banqueting were gone about, ggIob 1. 5.Job 1:5Hee roſe vp early in the Morning, and offered burnt offerings according to the number of them all. Cornelius, a Captaine of the Italian band, feared hhAct. 10, 2.Acts 10:2…od with all his Houſhold. The Parents of Timothy, his Grand-mother and Mother, brought him vp in the knowledge of the Scriptures of a Child, ii2 Tim. 1, 5. and 3, 15.2 Tim 1:52 Tim 3:15Which are able to make vsus wife vntounto ſaluation through the Faith which is in Chriſt Ieſus. To theſe precepts and example before remembred, wee might adde diuers other out of the Booke of God, to teach vsus, that to whom ſoeuer GOD hath vochſafed this grace, and giuen this honour to make him a Father of Children, a Mayſter ouer Seruaunts, a Gouernour ouer an Houſhould; hee requireth with all this dutie, and therefore layeth it as a burthen vponupon his Shoulders, to teach, to exhort, to admoniſh, to reprooue, and to inſtruct all thoſe that are vnderunder his charge and iuriſdiction.

Reaſon 1.The Reaſons inforcing this Doctrine, are many in number, ſtrong in value, and manifeſt in the view of all that will rightly conſider of them. For firſt, all Chriſtians are generally charged kkLeuit. 19. Hebr. 3 13. 1 Theſ. 5, 11.Lev 19Heb 3:131 Thess 5:11to exhort and admoniſh one another, as we ſee. 1. Theſſ. 5. 11. Heb. 3. 13. 14. Leuit. 19. 17. So then, vnleſſe the rulers of Families will exempt themſelues out of the number of Chriſtians, they cannot ſhake off this yoake, but they are bound to edifie and exhort daily their Families, leaſt their harts be hardned through the deceitfulneſſe of ſin. If then we be bound generally to admoniſh one another, euen thoſe to whom we are leſſe bound, much more are we to do it to ſuch, as we are tyed vntounto by a double band, and a neerer coniunction.

Reaſon 2.Secondly, eueryevery Mans houſe is his priuate charge, which he muſt ouer-ſee, it is as his Flocke which he muſt attend, it is as his Cittie, ouer which he muſt watch: and thereby fit them for the hearing of the publique Miniſtery of the word; and therefore muſt anſwere for their negligence. This wee ſee in the example of Eli. 1. Sam. 2. 29. He is charged with the ſinnes ll1 Sam. 2, 291 Sam 2:29of his Children which they had committed, and to hauehave honoured them aboue the Lord. This is a greeuous fault, and an horrible offence, to ſet yp our Sonnes in ſtead of God, and to make more account of them then we do of the moſt high. Hence it is that Salomon ſaith; mmPro. 27, 23.Prov 27:23Be diligent to know the State of thy Flock, and take heed to the Heards. Such as are Shepheards, ouer the Sheepe of the Paſture which are vnreaſonable, ought to care & prouide for them: much more ought ſuch to be diligent and watchfull, as hauehave the people of God committed vntounto them, and hauehave a charge to looke to his ſheep which are indued with reaſon, whoſe Soules are immortall, who beare the Image of God vponupon them, and for whom Chriſt Ieſus ſhed his moſt pure and precious blood. EueryEvery man hath ſome charge or other, greater or leſſer, in the Church, in the Common-wealth, or in the family: and eueryevery one muſt be diligent to know the eſtate of this charge, p. 40labouring earneſtlie to diſcharge it. And if we will make conſcience of our dutie, wee ſhall finde the leaſt flocke enough for our feeding, the leaſt fielde ſufficient for our tilling, the leaſt houſe great enough for our teaching and ordering.

Reaſon 3.Thirdly, we may be drawne to the diſcharging of this duty, if we conſider the profite and benefites that ariſe from hence. Firſt, it will bee a meanes to make them more carefully to learne to know the will of God, when they conſider it ſhall be required of them, and an account taken how they heare. Secondly, it will cauſe them to retaine in mind and memory the better, the Leſſons which they hauehave learned, when they hauehave whetted them vponupon their Families. Thirdly, God will encreaſe his guiftes and graces that are in them already, he will bleſſe them with a new ſupplie, for to him that hath ſhall be giuen, and he ſhall hauehave aboundance. Fourthly, it will breede and begin great obedience and dutifulneſſe in all the degrees of their Families; firſt to God, then to themſelues; and afterward to others, to the preuenting of a thouſand houſhold greefes and troubles, that ariſe for want thereof. This obedience is a thing which all Fathers and Maiſters greatly deſire. EueryEvery one deſireth to hauehave dutifull Children and faithfull Seruants: this is the way and courſe to be taken, that we may attaine vntounto it. So when ſuch as hauehave beene inſtructed and nurtered by vsus, ſhall goe abroade into other families of their owne, and grow to hauehave houſes themſelues, as they hauehave beene inſtructed, ſo will they inſtruct their Seruants, and deale toward them as they hauehave beene dealt withall themſelues. Laſtly, the publike miniſtery is made more fruitfull vntounto them, in that the ſeede ſowne in their harts is watered, and thereby made to ſpring vp. And this is found true by daily experience in our aſſemblies, that let the Miniſter teach neuer ſo diligently in his charge, vnleſſe there bee a ſeconding and furthering of his labours, in ſeuerall families at home, all the doctrine deliuered and heard, is troden vnderunder foot, choked, and forgotten.

Reaſon 4.Fourthly, innumerable are the euils, and manifolde are the miſchiefes that come of the neglecting of this duty. Firſt, it is the Mother of all the ignorance and groſſe blindneſſe, that ouerfloweth and ouerthroweth the Church. For from what cauſe commeth ignorance, but from the want of teaching, as darkneſſe proceedeth from the want of light? Secondly, it cauſeth the Leſſons and inſtructions taught on the day of the publique aſſembly, to bee forgotten of Maiſter and Man, of Mother and Daughter, of Father and Childe, before the next day. Often teaching and much repeating, make a diligent Maiſter, and a profitable Scholler. Thirdly, from hence come all domeſticall braules, contentions, ſtubbornneſſe, and diſobedience, that the Houſe is diuided againſt it ſelfe, which would be remedied and preuented by this meanes. Laſtly, the neglect of this duty, bringeth Gods iudgements vponupon the whole Familie. So then, whether we conſider the common duty of exhorting that lieth vponupon all, or that the priuate houſe is a priuate Church, or that the benefits are many where this duty is practiſed, & the euils many that grow where it is neglected: in all theſe reſpectes we ſee, that it is a ſpeciall duty required of all gouernors, to labour, to plant, and to ſow the Seedes of true Religion in the heart, as it were in the ground of thoſe that are committed vntounto them.

Obiect. 1.Before we come to the vſes of this Doctrine, certaine Obiections are to be remooued, whereby many ſtumble and fall downe. The Sluggard pretendeth there is a Lyon in the way, and feareth danger when there is none. So ſoone as Adam had ſinned, by and by hee ſought Figge leaues to couer his ſhame. Many are the deuiſes of men, dawbing with vntempered Morter, to excuſe their neglect or contempt of this duty. Some ſay, they are aſhamed to pray, to read, to teach in their families and houſholds, and to call them together for ſuch endes. They are aſhamed of it, becauſe it is good, becauſe it is commaunded: but they are not aſhamed of committing open ſinnes in open p. 41places. They ſhrinke backe when any good duty is to be performed: but they bluſh not with brazen faces and Iron fore-heads, to breake out into all prophaneneſſe. Let theſe take heede yyMath. 10, 33Matt 10:33leaſt Chriſt bee aſhamed of them when he commeth into his kingdome. If wee be ready to confeſſe him, and to profeſſe his truth, he will acknowledge vsus before his Father which is in Heauen. Obiect. 2.Some ſay, it is a note of hypocriſie to performe theſe duties, and condemne them as Hypocrites that teach their Families. Theſe are euill Seruants, that out of their owne mouthes may bee iudged. Let them pray to hauehave their ſtony hearts taken away, and new hearts giuen vntounto them; zz1 Ioh. 3 20.1 John 3:20For if their hollow and hypocriticall hearts doe condemne them, God is greater then their harts, and knoweth all thinges. And let them take heede, they ſit not in iudgement vponupon others, leaſt with the ſame meaſure that they mete, it bee meaſured to them againe. Let them iudge nothing before the time, but reſerue iudgement to the Iudge of the whole world.

Obiect. 3.Others ſay, it will let and hinder their Seruants worke, wee muſt hauehave ſo much praying, that we ſhall hauehave little working. Theſe men can alot and alow no time for the Lord, but thinke eueryevery houre loſt that is not ſpent in buſineſſe of the World, and affaires of this life. Theſe are like to prophane Saule, who when the Philiſtims preſſed toward him, and hee was to aske counſell of the Lord; aa1 Sa. 14, 19.1 Sam 14:19Hee commaunded the Prieſt to with-draw his hand; that is, he ſaide vntounto him, the ſeaſon ſerueth not to ſeeke vntounto GOD, wee cannot ſpend the time in calling vppon him, let vsus goe vntounto the battell and fight againſt our Enemies. Theſe men are like to wretched Pharaoh, when Moſes called vppon him bbExod. 3, 4.Exod 3:4to let the people goe into the Wilderneſſe to ſerue and ſacrifice to the Lord, he is charged to make them idle, and to cauſe them to ſurceaſe from their workes. Theſe men are like to couetous Iudas, ccIohn 12, 4.John 12:4who when Mary annointed Chriſtes feete, complained of the waſt, and ſaid; Why was not this Oyntment ſolde for three hundred pence, and giuen to the poore. Wherefore our Sauiour anſwereth ſuch, in his reply to Martha, who was much troubled and cumbred about much ſeruing, ddLuke 10, 41Luke 10:41One thing is needfull, Mary hath choſen the good part, which ſhall not be taken away from her. Nay, to be inſtructed in true Religion, and to ſet out a time for calling vponupon the Name of God, is ſo farre from hindring our Seruants worke, that it ſhall further it, and giuegive a bleſſing vntounto it.

We are commaunded to meditate in the Law of the Lord day and night, eeIoſh. 1, 8.Josh 1:8that ſo wee may make our way proſperous, and hauehave good ſucceſſe in the workes of our hands. And the Prophet teacheth, That except the Lord builde the Houſe, and watch the Citty, the labour of the Builder, and of the Watch-man, is in vaine. Obiect. 4.Others ſay, they ſhall bee mocked, taunted, and ſcorned by the World, they ſhall be tearmed Preciſians, they ſhall be called Puritans. But wee muſt not ſeeke to pleaſe men by running into the diſpleaſure of God. For oftentimes it falleth out, through the iuſt iudgement of God, that whilſt we hunt after the pleaſure and fauour of men, againſt God, wee hauehave the fauour neither of God nor Men. The Apoſtle ſaith of himſelfe, writing to the Galathians ffGal. 1, 10.Gal 1:10If I ſhould yet pleaſe Men, I were not the Seruant of Chriſt. It was the lot of Chriſt, it hath beene the portion of all true Chriſtians, to bee ſcourged by the viperous and venomous tongues of vngodlie men, that care not for God, nor regard any Religion. We are faint Souldiers, not worthy to beare the Name of Chriſt, if wee fly out of the fielde for euerie idle word, and taunt of the tongue caſt out againſt vsus. Wee muſt prepare our ſelues againſt greater encounters, ggEphe. 6, 11.Eph 6:11and arme our ſelues againſt wordes and Swords, we muſt buckle both with the Deuill and with Deuiliſh men, hand to hand, except we will yeild him both our bodies and Soules to our deſtruction. Obiect. 5.Some ſay, they cannot bring the vnlearned to knowledge, and that youth are ſtubborn, they wil be youth ſtill, and we were once youths, & they ſhould p. 42hardly keepe any Seruants, if they ſhould ſtrictly tye them to this order; nay they ſhould fly the Pariſh rather then beare this yoake. I aunſwere, firſt, let vsus remember, that GOD giueth the knowledge of his Myſteries, euen to the ſimple and lowly minded that feare him. Secondly, conſider, that young men are commanded hhEccle. 12, 1.Eccl 12:1to remember their Creator in the daies of their youth, and ſhall giuegive an account of all thinges vntounto God. As for their ſtubbornneſſe, the word of God is the beſt remedy to bend them, and make them pliable vntounto all goodneſſe: ſo that the Prophet ſaith; iiPſal. 119, 9.Ps 119:9Wherewith ſhall a young Man redreſſe his way? In taking heede thereto according to thy word. But if they bee ſo ſtiffely and ſtubbornely minded, that they will not be reclaimed and reformed, their roome is better then their company. If admonitions will not winne them, they are to bee auoyded: thy houſe is better without them, then with them. Neither are we to feare their flying away, and departing to another place: for if this courſe of inſtruction were taken in hand eueryevery where, the Obiection were anſwered, and their mouths ſtopped. For whether would they goe to eſcape this training vp in the principles of Religion? It is certaine they could turne themſelues no whither, but it would meete with them in all places. Obiect. 6.Others obiect, our Fathers did well enough without obſeruing any ſuch order; I trow you will not condemne them. Why ſhould wee make ourſelues wiſer then they? They troubled not themſelues or their Children with learning of Catechiſmes: and wee ſee men doe well enough proſper in the World, yet buſie not their heads about this. I anſwere, if they meane thoſe forefathers and Anceſtors, whoſe ſteps we ſhould follow, as Adam, Abraham, Iſaac, Iacob, Ioſua, Dauid, and diuers others, which were indeede our Fathers, then we may bee aſſured out of the word of truth, that theſe buſied and beſtirred themſelues this way: they taught their Children, they inſtructed their families, they reformed diſorders, they remooued the diſordered. If they meane our forefathers that liued in latter times, when darkeneſſe couered the earth, no maruell if they were not vrged, thereunto themſelues, or that they vrged not others, for then they liued at the dyet of the Prelats, and nothing pleaſed the Prelats better then the ignorance of the people, kkMath. 15, 14Matt 15:14they were the blinde Leaders of the blinde, they could neither enter into the Kingdome of heauen themſelues, nor ſuffer thoſe that would enter. Notwithſtanding, we will not meddle with condemning our forefathers, neither will we iuſtifie them, both theſe belong vntounto God; and therefore are not to be vſurped by any man. We muſt iudge the beſt of them, according to the rule of Charity, ll1 Cor. 13, 7.1 Cor 13:7Which hopeth all thinges, and beleeueth all thinges. We know God reſerued to himſelfe mm1 King. 19, 18.1 Kgs 19:187000. in Iſraell, in the daies of Ahab, that neuer bowed the knee to Baall: and he hath a few nnReuel. 3, 4.Rev 3:4names yet in Sardis, which hauehave not defiled their garments, which ſhall walke with him in white, for they are worthy. We may ſay with the Apoſtle of them; ooActs 17, 30.Acts 17:30The time of this ignorance God regardeth not, but now he admoniſheth all men eueryevery where to repent. We are not therefore to looke what they hauehave done, but conſider what by the word they ſhould hauehave done, and what by the ſame wee ought to doe. And touching the thriuing and proſpering of them that neglect this duty: this is an Obiection fitter for Atheiſts, then Chriſtians to vſe. Chriſt hath taught vsus, that this is no rule to meaſure good or euill: he ſheweth, ppMath. 5, 45.Matt 5:45That the Father maketh his Sunne to ſhine, and his raine to fall vponupon the iuſt and vniuſt, vponupon the godly and the vngodly. The Wiſeman hath taught, that by outward thinges we cannot qqEccle. 9, 1, 2Eccl 9:1Eccl 9:2vnderſtand, whether we be loued or hated of God. We ſee the wicked for the moſt part proſper more in the World in worldly things, then the godly, as we read Pſal. 73. 3, 4, 5. and Iob 21. 8. 9.

Obiect. 7.Laſtly, it is obiected, that ſome which hauehave beene diligently and duely taught, doe yet liue as leudly and prophanely, as they that neuer knew any thing of God. I anſwere, it may be this is thy wrong and raſh iudgement. p. 43The world ſpeaketh euill of thoſe that will not follow them into all exceſſe of ryot. But let vsus grant it to be ſo: yet heerein they play the wrangling Sophiſters and Cauillers, alleadging a falſe cauſe for a true. For I am ſure, this courſe of learning is not the cauſe of the looſeneſſe of their liuing. If grace had beene in their hearts, it would bee a meanes to make them beleeue and liue better. He that knoweth his Maiſters will, is more likely to performe it, then he that knoweth it not, nor careth for the knowing of it. He that hath his eye-ſight, is more likely to walke without ſtumbling and falling, then he that is blinde: ſo he that is inſtructed in the waies of godlineſſe, hath better meanes to walke in the feare of God, then hee that is ignorant and knoweth nothing. True it is, ſome that know their Maiſters will doe it not: ſome that hauehave their eyes open, fall downe now and then: yet none can be ſo voide of reaſon to conclude from hence, that it is not neceſſary to know his will, or to open our eyes. Thus much for the remouing of the obiections, and the ſcattering of thoſe Miſts and Clouds that ſtood before vsus.

Vſe 1.Now let vsus come to the Vſes of this Doctrine. Firſt, ſeeing it belongeth to the Maiſters and Gouernours of Families, to inſtruct them in godlineſſe, we gather, that it is not enough for them to prouide for the bodies of ſuch as are vnderunder them, and belong vntounto them in this life, but they muſt care moſt eſpecially for their ſoules and bodies in the life to come. They then are greatly deceiued, who when they hauehave giuen them meate and Money, thinke themſelues ſufficiently diſcharged. If we onelyonly feede them and fill them to the full, what doe we more to them then to our brute Beaſts? If we onelyonly cloath them and pay them their wages, rrMath. 5, 20.Matt 5:20what doe wee more to them then the Turkes and Infidels that feare not God, that know not God, doe performe to their Children and Seruants? If we thinke our ſelues diſcharged by prouiding for them, and leauing vntounto them a temporall patrimony and poſſeſſion, and neuer regard to make them heires and Inheritors of the Kingdome of Heauen, what do we more then the Iewes or Gentiles, that are ignorant of Chriſt and his Goſpell? What ſhould it auaile vsus or them, to leaue them rich in the World, and poore in God? To lay vp for them treaſures on earth, and to neglect the treaſures of Heauen, which are the true and enduring ſubſtance? True it is, Fathers and Mothers are bound concerning this bodily life, to make honeſt prouiſion for the ſuſtenance of their Children; and therefore all vnthrifty Dicers and Drunkards which waſt and waſh away their goods (whoſe Children may well bee accounted fatherleſſe, and their Wiues as Widdowes) hauehave no ſſ1 Tim. 5, 8.1 Tim 5:8ſpark or portion of naturall Fathers in them: neuertheleſſe, they are charged, not onelie to bring them vp in the World, but to prepare them for the World to come. It is a vaine and fooliſh imagination to dreame that wee hauehave done our part, or diſcharged a Fathers and a Mothers duty, when we hauehave nouriſhed, appartelled, and brought vp our Children, whereas wee hauehave a farre greater account to make before God for their ſoules. They are alſo greatly deceiued, who if they ſend them to the Church on the Sabbaoth day, and bring them to the place of Gods worſhip, they thinke they hauehave anſwered the charge required of them. Theſe men poſt ouer all their dutie to the Miniſter, and lay the burthen (to eaſe themſelues) vponupon his ſhoulders. They care not, they ſpare not to lay load vponupon anothers backe, that they may not beare it, or touch it with their little finger. But God cannot thus be mocked or deluded, or defrauded, who commaunded that themſelues ſhould rehearſe his Lawes and Commaundements to their Children and Houſholds.

Indeed, it is a commendable duty to ſee that they ſerue God, and to accompany them vntounto the houſe of God; but this is onelie halfe (if halfe) our dutie, or rather to do our dutie to halues; we muſt both prouide that they may bee taught, and alſo teach them our ſelues: when the Miniſter hath planted, wee muſt water: when he hath preached, wee muſt ſee how they profit, and by all p. 44meanes aſſiſt him in the worke of the Lord. They are alſo greatly deceiued, who take themſelues to be diſcharged of their duty, when they hauehave taught them to ſay the ten Commaundements, the Lords Prayer, and the Creede, or the Articles of Faith, becauſe they ſay they hauehave done what they can, and are able to performe no more. If they can doe no more, it is a ſhame for them that they will be Fathers, before they can doe that which is the duty of fathers. It is one thing to teach them to ſay them; another to vnderſtand them. It is not enough for vsus to helpe them to ſpeake the wordes, vnleſſe wee labour to make them conceiue the meaning of the wordes. The Commaundements of the Law, and the petitions of the Lords Prayer ſtand not in the bare wordes, but in the true meaning. Let them know therefore, that they muſt render a greater account then of teaching them to vtter and pronounce the wordes, they muſt cauſe them to vnderſtand them, they muſt ſow the Seedes of Chriſtian Religion in their hearts, they muſt inſtruct them with all diligence, they muſt exhort them with all earneſtneſſe; they muſt charge them to feare God, and to walk in his waies: that ſo their children may be made Gods Children, and ſo giuegive them to him againe, of whom, and by whoſe bleſſing, at the firſt they receiued them.

Vſe 2.Secondly, ſeeing all Houſholders muſt teach their families, it is their duty firſt of all to reforme themſelues, that ſo their people may be reformed. They that are the chiefe in the Family, muſt looke vntounto themſelues, and goe in and out before them by good example, that ſo they may the better looke vntounto thoſe that are vnderunder them. It is a Teſtimony of our great louelove toward them, and an earneſt deſire to win them to the truth, and to embrace true godlineſſe, when we ſeek to ſaue their ſoules. He that loueth the ſoule, ttPlutar. in Alcibia.loueth truely: for the foule is the principall part of man. They therefore that are careleſſe in training vp their children in religion, cannot aſſure themſelues that they bear any true louelove vntounto them. Let them ſhew neuer ſo much comfort & compaſſion to their bodies, yet all their mercies are cruell, ſo long as they neglect the chiefeſt care that ought to be in them toward their ſoules. We may iudge thē to be more inhumaine and vnnaturall, euen more then ſauage beaſts, who not onelyonly by neglect of teaching their Children the feare of the Lord, but by corrupt example of liuing do lead them into euill, and ſo murther their ſoules. For how many children in ſtead of good education and godly inſtruction, do heare their Fathers delight in ſwearing, doe ſee them deale deceitfully and vniuſtly, and walke in euerie euill way? If wee ſhould beholde a man killing his owne children, and laying violent hands vponupon his owne fleſh, if wee ſhould ſee him deſtroy his poſterity, and ſhed the innocent blood of thoſe that came out of his owne loines: who would not accuſe and condemne him of vnnatural murther and barbarous cruelty? But there are many, many thouſand Fathers in the world that are the Murtherers and Butchers; yea, the death and deſtruction of their owne Iſſue. They gaue them life, but they are the cauſes of their death. They gaue them a temporall being, but they bring them to eternall condemnation. They ſhould direct them in the right way to Heauen, but they leade them into the pathes of ſinne, and ſo thruſt them downe to Hell with their owne handes. For ſo long as we teach them not to honour God, but to diſhonour him, and regard not whether they know Chriſt Ieſus or not, but are patternes and preſidents vntounto them of all prophaneneſſe, wee are guilty of their blood, and are worſe then thoſe that take away their naturall life, and ſhall one day holde vp our hand at the barre of Gods Iudgement, to bee arraigned for it. For they onelie kill the bodie, and when they hauehave done, can do no more: but we caſt away and ſpill the Soules of our Children, which is the greateſt rigour, the vileſt murther, and the extreameſt crueltie in the world. If therefore we would be cleere and pure from the bloud of our children, let vsus traine them vp in godlineſſe, and take heed to our ſelues, reforming p. 45our owne waies, and endeuouring to bee examples vntounto them in all holineſſe and true righteouſneſſe. This is it which Ioſhua uuIoſh. 24, 15.Josh 24:15profeſſeth in his exhortation that he maketh to the people, that they would with full purpoſe of heart cleaue vntounto the Lord. Ioſhua 24. 15. If it ſeeme euill vntounto you to ſerue the Lorde, chuſe you this day whom you will ſerue, whether the Gods which your Fathers ſerued beyond the floud, or the Gods of the Amorites, in whoſe Land ye dwell: but I and my houſe will ſerue the Lord. The like we ſee in the aunſwere of Queene Eſter to Mordecai, when ſhee had exhorted to gather the Church together to Faſting and Prayer, that God might be intreated to open a way for their deliuerance xxEſter 4, 16.ſhe addeth; I and my Maids will doe likewiſe. A like practiſe we find in Dauid. Pſal. 101. as he declareth that his eyes ſhould bee vponupon the faithfull of the Land, that they may dwell with him, and that ſuch as are vpright ſhould ſerue him: ſo he profeſſeth, yyPſa. 101, 2, 3Ps 101:2Ps 101:3He would walke in the vprightneſſe of his heart in the middeſt of his houſe, hee would ſet no wicked thing before his eies, but hate the workes of them that fall away. For well did Dauid know, that if the Maiſter of the houſe were euill, the Family ordinarily could not bee good, and that the example of the higheſt, it alleadged as a warrant to the loweſt to follow. It is great pitty, that a Child ſhould heare an euill word, or ſee an euill deed, they are ſo ready to imitate that which they heare and ſee. Let vsus therefore looke diligently to our ſelues, what examples we lay before them.

Vſe 3.Thirdly, this doctrine directeth vsus to hauehave in our priuate Familes, the priuate exerciſes of Religion. It is no ſmall praiſe of the houſe of Philemon, that he had ſo taught and inſtructed his Family, that hee had the liuely Image and true repreſentation of a Church in it, diſcharging after a ſort, the duty of a Paſtor within his owne walles. So the Apoſtle Paule ſaluteth Aquila and Priſcilla, zzRom. 16, 3, 5 and 1 Cor. 16, 19.Rom 16:3Rom 16:51 Cor 16:19and the Church that is in their houſe. EueryEvery Gouernour of an houſe, and Maiſter of a Family muſt endeuour, that his houſe-hold may deſerue the Name of a Church. He ſhould be the ſpeaker, they the hearers: he the Paſtour, they the flocke: he the Miniſter, they the people: hee ready to inſtruct, they ready to be inſtructed. A priuate Family, ſhould be as a priuate ſchoole, the Gouernour is the Maiſter of the Schoole: eueryevery one within his gouernment, is a Scholler to learne of him.

This ſhall bee a ſinguler commendation vntounto vsus, if we ſo order our ſeuerall charges and places of gouernment, as that they may bee called rather Churches, then priuate Families: rather Schooles, then Houſes: rather Temples of GOD, then dwellings of men: rather Tabernacles ſet vp to ſerue the Lord, then buildings erected to ſerue our ſelues. Now wee ſhall attaine to this praiſe and eſtimation among the faithfull, if our houſes doe reſemble Churches, by the practiſe of ſuch exerciſes as are performed in it. For the Maiſter is both a King and a Paſtor within his owne houſe: a King, to rule and correct: a Paſtor, to inſtruct and reprooue; yea, to remooue ſuch as are obſtinate and obdurate. Let vsus therefore all of vsus ſet vp little Churches in our houſes: let vsus vſe in them prayer to God, Catechizing of our youth, teaching of the ignorant, reading of the Scriptures, ſinging of Pſalmes, conferring one with another, examining of our people, aaMath. 13, 51Matt 13:51taking an account how they profite, comforting them that are weak, encouraging them that are willing, diſcountenancing them that are froward and vntoward, ſhewing gentleneſſe vntounto all, ſuffering the euill, and inſtructing them with meekeneſſe that are contrary minded.

Thus doing, we ſhall beginne a Church in our houſes, we ſhall erect a temple and Tabernacle vntounto God, and giuegive to thoſe that liue with vsus, and depend vppon vsus, an entrance into the Kingdome of Heauen. But alaſſe, May wee ſpeake and write to many Maiſters in our times, as Paule doth in this place to Philemon? May we truly call their priuate houſes little Churches, by reaſon of the exerciſes of Religion vſed in them? Nay, I would to God, there were not p. 46great multitudes ſwarming among vsus, which hauehave ſuch diſſolute and diſordered houſes, ſo farre from being Images and likeneſſes of a Church, that they are liuely pictures of the prophane World, and very repreſentations of the Kingdome of darkneſſe, and of the bottomleſſe pit of Hell. Theſe men, howſoeuer they ſhroude themſelues vnderunder the names of Chriſtians, and would bee accounted faithfull men, yet it is manifeſt, that they are farre from true Chriſtianitie, and from a godly and religious minde. For ſhall they bee eſteemed ſound and ſincere bbWhat the houſes of the vngodly are.Chriſtians, that ſuffer their Families to bee full of ſwearing, lying, railing, royſting, quarrelling, contention, and all other wickedneſſe, and neuer goe about to examine them, or exhort them to any goodneſſe? So that it is a very hell to dwell in them, a very death to liue in thē, a loathſome and ſtinking perſon to remaine in them; yea, a foule and filthy lakes to abide in them, wherein all vnſauoury and vnſeaſoned practiſes, are contained and continued. I dare boldly auouch, and conſtantly defend, that a man were farre better to thruſt his Sonne into a Peſt-houſe, or place of infection, then to commit him to ſuch Maiſters of miſrule, and teachers of all abhominations, moſt noyſome and dangerous to Soule and Bodie, where thoſe corruptions are quickly learned, which are afterward hardly forgotten, and bred in the bone, which are not eaſily remooued out of the fleſh. We vſually and commonly ſay of him that liueth in a contagious place, Lorde hauehave mercy vponupon him: but much rather, and farre better may wee ſay and pray for ſuch as are in leud and vngodly houſes, Lord be mercifull vntounto them, and deliuer them from euill. For if the plague and peſtilence walke among vsus, and we among them, they can but kill the body, and make an end of this Mortall life: but the contagion of ſinne will bring fearefull deſtruction, both vppon Soule and Body, and will root out whole Houſes and Families, waſt Townes and Citties, and conſume vtterly Countries and Kingdomes. We ſee how by the inſtinct of Nature, Parents hauehave a care to place their Children, where they may be well vſed, and where they may bee well prouided for, that they want nothing: but what folly is this to looke to the body, and to hauehave no reſpect to the Soule? To be curious in the leaſt, and careleſſe in the principall thing? To ſee that the backe bee cloathed and the belly filled, and neuer require or inquire how the ſoule (which is the chiefeſt part) bee prouided for and ſuſtained? To be angry if they want food for this life, and yet to ſeeme pleaſed and contented, though they neuer taſt of that bread and of that meat, which indureth to euerlaſting life.

It hath alwaies beene otherwiſe with faithfull Gouernours and Chriſtian Parents, they hauehave made conſcience of their duties to God and their Families. It is noted touching Iacob, when hee was to goe to Bethell the houſe of God, ccGen. 35, 2.Gen 35:2he ſanctified and prepared his people, he reformed and redreſſed the abuſes that were crept in among them, before they came to the worſhip of God. Abraham had in his houſe three hundred and eighteene perſons which hee had well inſtructed, ddGen. 14, 14.Gen 14:14who were ready to aduenture their liues with him in the battell. The Apoſtle giueth this commendation to Timothy, That he had knowne the Scriptures of a Childe, who are able to make him wiſe vntounto ſaluation, ee2 Tim. 3, 152 Tim 3:15through the faith which is in Chriſt Ieſus. His firſt yeares as it were the firſt fruits of his age, were ſeaſoned with the doctrine of Chriſt, which was doone by a familiar and eaſie order of inſtructing him. Our gouernment therefore ouer others, muſt not be a meete ciuill gouernment (as the gouernment of moſt men is) but a religious gouernment, to feede the ſoule as well as the bodie, to prouide for the life to come, as well as for this preſent life.

Vſe 4.Fourthly, it is required of vsus, to bring our ſeuerall Families to the publique exerciſes of Religion, of the word and prayers, that we may know how to vſe and practiſe theſe aright within the Walles of our priuate houſes. It is not enough for vsus to ſerue God alone by our ſelues, and to plant true Religion in p. 47our owne hearts, but wee muſt endeuour to bring others to God, eſpecially thoſe that are neereſt vntounto vsus. It is not enough for vsus, nor a ſufficient diſcharge of our duties to goe to the Church our ſelues, and to frequent the places of Gods publike worſhip ffMath. 21, 13Matt 21:13to come to the houſe of Prayer, and to attend to the preaching of the word on the Lords day: but wee muſt looke to our Children and Seruants, we muſt hauehave an eye ouer them, we muſt ſee that they be not abſent, but preſent: and when they are preſent, that they attend and hearken to the Miniſtery of the word: and when as they are departed, we muſt know what they hauehave profited. When we ſend our Seruants to the Market, we will ſee what they bring home, and how they hauehave prouided for our bodies: much more when we ſend them to the Market of their Soules, ſhould we require an accounts of them, where they hauehave beene, and what they hauehave done, and how they hauehave heard. How many are there among vsus that hauehave a care to come to this place themſelues, that hauehave no conſcience to looke to their Children, whoſe ſaluation ſhould bee as deare, and as much deſired as their owne? Yea, euen among you that are at this preſent in this place, if diuers were asked; Indeed heere you are, here you ſit, but where are your Sons, where your Daughters? Where are your Man-Seruants, where your Maides, for whoſe Soules ye muſt giuegive an account, what reaſonable aunſwere could ye make? Nay, how many are there to be found, who, if they hauehave their worke well done on the weeke-daies, care not what they do, how they behaue themſelues, or where they become vppon the Sabbaoth day? And ſo they make themſelues guilty and partakers of their ſinnes through their negligence, as Eli did of the offences of his Children.

Hence it is, that in the fourth Commaundement, preſcribing the time of Gods publike worſhip, ggExod. 20, 10Exod 20:10the Houſholder is charged to hauehave care of his Son, of his Daughter, of his Seruant, of his Stranger. Iacob called for his people, and aſſembled them together, hhGene. 35, 2.Gen 35:2when he went to Bethell. Dauid went with a great traine and company into the houſe, as thoſe that goe to a Feaſt; when he ſaith; iiPſal. 42, 4.Ps 42:4When I remembred theſe thinges, I powred out my very heart, becauſe I had gone with the multitude, and led them into the houſe of God with the voice of ſinging and praiſe, as a multitude that keepeth a Feaſt. Behold heere, the godly deuotion of a religious heart, as the Hart brayeth for the Riuers of Waters, ſo his ſoule panted after God and his publike worſhip: neither could he content himſelfe to goe alone, but it was his comfort and delight, to leade others as it were by the hand with him, that they might finde that ſweeteneſſe in the word that hee found, and be partakers of the benefit that hee reaped thereby.

Vſe 5.Laſtly, ſeeing it is ſo neceſſary a duty to teach our Houſholds, we muſt acknowledge that it is as neceſſary for Children and Seruants to bee taught and inſtructed. It ſhould be therefore our care and deſire, to dwell and inhabite in ſuch places and houſes, as that we may be trained vp in godlineſſe, and learn our duties to God and man. It ſhould bee our care and deſire to place and beſtow our Children with ſuch perſons, as that they may be brought vp in the feare of God. There is not one of thoſe in our Families, euen the loweſt and meaneſt, but of meate, drinke, cloathing, or wages, bee at any times denyed or detained from them, they will thinke themſelues wronged and miſuſed, and are ready to complaine of the iniury. How much more (if there were in them any care of their Soules, or louelove of the life to come) would they mourn and lament when they are debarred and defrauded of this moſt neceſſary portion (the knowledge of true Religion) appointed by the Lord to be beſtowed vponupon them. If a man be to take any Farme, he will not doe it hand ouer head, but he will know what Acres hee ſhall hauehave, what arable ground, what Meddow, and what meanes of his maintenance: but how many are there that ſeek to others for their ſeruice, who neuer conſider what inſtruction they ſhal hauehave, p. 48or whether they be likely euer to hear of the Name of God? There is no Man ſo ſimple in wit, but if he put his Sonne to bee an Apprentize, and his Maiſter within his yeares doe not teach him his occupation, hee will and may iuſtlie thinke his Childe much miſvſed: what a wonderfull blindneſſe and blockiſhneſſe then doth it argue in them, that care not where they put, and with whom they place their Children, ſo they learne their occupation, they regard not whether they learne any Religion, and neuer enquire whether their Maiſters take any pains or not, to teach them the precepts and inſtructions that belong to a Chriſtian, which of all callings vnderunder heauens, is both the moſt honourable, and in the end, ſhall be acknowledged to bee moſt profitable. Let vsus therefore put out our Children to bee the Seruants of thoſe, that may learne them to be the Seruants of God. Let vsus ſo binde them to their Trade, that we may be ſure they may learne the Trade of Trades, the Art of Arts, the Myſterie of Myſteries; that is, Religion and Godlineſſe. If wee hauehave little to leaue our Children, and ſmall wealth to bequeath vntounto them, yet if we bring them vp to this Trade, and binde them faſt vntounto it, we ſhall leaue them a worthy and wealthy portion: for all men muſt bee of this Trade. We ſee how coſtly other Trades are, and what a round ſumme muſt be giuen with our children to ſerue for them: but we may kkEſay 55, 1, 2.Isa 55:1Isa 55:2without coſt, and without Mony, make our Children of this Trade, which is the beſt and moſt gainefull of all others. ll1 Tim. 6, 6.1 Tim 6:6For godlineſſe (ſaith the Apoſtle) is not onelyonly gaine, but great gaine, if a man bee contented with that he hath. If thou hauehave not learned this gainefull and profitable Trade, thou wilt be neuer but a Begger and a Bankerout: for being deſtitute of this, thou art without Grace, without God, without Heauen. Thus much of this doctrine.