family is the society of diuers men dwelling together in one house for preseruation and happines Where three things are to bee explicated First what are the persons that take vpon them to constitute this society Secondly what is the difference between this society and their humane societies Thirdly what is the end of this society First the persons that constitute a family or families society are to bee considered either as the family is perfect or vnperfect 1. A perfect family consists of a triple society first the one between man and wife secondly the other betweene parents and children thirdly and the third between Master and seruants 2. The vnperfect is when any of these societies are wanting as when there are not either children or seruants or wiues or husbands in it The Apostels directions heere do forme onely an vnperfect family For hee giues not directions about parents and children Secondly the difference of this society from others is in those words dwelling together in one house For thereby is imported that this is the first society of all others and the foundation of all the rest For a City comprehends many families a Country many citties a Monarchy many nations and the world many Monarchies Thirdly the end of a fraternity is preseruation and happines and so to speak distinctly there are three things requisite to make this society happy and to preserue it so namely first commodity secondly delight and thirdly Religion Vnto commodity is requisite possession of goods and the mutuall lawfull labour of the persons in the family vnto delight is requisite quietnes and loue vnto Religion is required the constant and right seruing of God If commodity bee wanting the family cannot bee at all If delight bee wanting it cannot bee well and if religion bee wanting it cannot bee for euer Thus of a family in generall and two things may be in generall noted from the Apostles charge about the family First that God himselfe doth bind all sorts of persons as strictly to the good behauiour in their owne houses or towards one another as hee doth toward those in his house Secondly that the conscience is bound immediately from God to nourish all good duties And this is so proued by the fift Commandement and Pro. 14.13 with many other places of Scripture There may be diuers reasons assigned why God giues Commandement to binde vs to domesticall duties First from his owne right For though there be many Administrators as of a Church a Common-wealth a Family c. yet there is but one Lord God is the Head of this society as well as of any other 1. Cor. 12. Secondly because this is the first society God brought into the world and therefore hee would haue it honoured and carefully preserued to the end of the world The first society in Paradise was this and Religion was professed for many hundred yeers by this society onely euen till the people came out of Aegypt Thirdly because the persons we liue withall in the family are the neerest companions of our liues and therefore wee should liue with all due respect one of another Fourthly because the family is the Seminarie both of Church and Common-wealth Fiftly because the family is the most vsual place for vs to practise our Religion in what wee learne at Church is for the most part to be practised at home Many haue little occasion of practice abroad Sixtly because the comfort and contentment of mans life lieth much in this How are the liues of many men made vncomfortable by disordred seruants wicked children idle froward vicious wiues God gaue the woman at the first as a speciall help to man to shew that at home the chief help of his life was to be had Vse The vse should be therefore to teach Christians in their seuerall places in the family to make conscience of their dealing both to knowe it and to doo it as euer they would haue God to come to them and dwell with them Psalm 101.2 and as they desire to bee no hypocrites in Religion for such as make no conscience of dooing their duties in the family whether themselues wiues seruants or children are not sound Christians they are but hypocrites They are not compleat Christians that are not good at home aswell as abroad they walk not in a perfect way Psalm 101.2 And besides till domesticall disorders be redressed the family will neuer be established Pro. 14.3 Secondly it is to be noted that Inferiours in the family are either only or first or with most words charged about their duties as heer seruants and not masters and seruants and wiues with many words and there may be diuerse reasons assigned of it 1. To preserue order God hath subiected the Inferiours to the Superiours and the Superiour in a family is God's Image the Lord is therfore carefull to preserue his authority The Superiours receiue lawes from God but not from their Inferiours The Inferiours are to learn their dutie without prescribing lawes to their Superiors 2. Because the disorders of Inferiors are for the most part most dangerous to the troubling of the family because the businesses of the family are done by their hands the Superiour prouiding for the common good by common instruments If the Master of the family be neuer so godly-wise yet oftentimes the family may bee destroyed by wicked seruants and vicious wiues Pro. 14.1 3. Because faults in the Inferiours are most scandalous against Religion especially where the family is vnequally yoked as if the Head of the family be an vnbeleeuer and the Members beleeuers disorder in the beleeuers is most extremely scandalous 4. Because if the Head of the family be disordred the orderly behauiour of the Inferiours may bring him into order and winne him both to Religion and good order at home A conuersation with feare in wiues may win their husbands chap. 3.1 2. of this Epistle 5. Because God would heerby shew that the Inferiours must alwaies doo their duties before they look after the duties of Superiors they must be first serued 6. By this course the Apostles did labour to intice the Gentiles to Religion by letting them see how carefull they were to breed goodnes and loue in their wiues seruants and children and the Apostles did wisely in so doing because it is a greater gain to Religion to gain one master than many seruants because such a master may do more good The vse should be therefore to interest the obligation vpon the consciences of wiues seruants and children and euen the more they see that God saith vnto them the more they should be carefull of their duties and euer the more desirous they see the Lord to bee to haue them liue without offence the more abominable they shold account it to dare to offend still and if they haue not masters or husbands they should striue to bee good themselues before they complain of the faults of their Superiours and should think with themselues If
First they seeke not only painefull and skilfull but religious seruants Psal. 101.1 6 7. Secondly they not onely licence but teach their seruants to keepe God's Sabbaths and to worship him Commandement 4. Genes 18.19 Thirdly they will not command their seruants to doe any thing that is sinfull or to lie as snares or defraud others for their profit Fourthly that receiue their seruants especially such as are Religious as their brethren Fiftly that are ouerseers as well of the manners of their seruants as of their labours being as carefull that their seruants be no worse to themselues than to their Masters Sixtly that vse their seruants well not onely praysing them for well doing but alwaies rewarding their seruice with liberall wages and when they part from them not suffering them to goe from them empty without portion c. Masters shewe their gentlenesse also diuers waies as First when they vse their Authority moderately or are not haughtie or violent towards their seruants Secondly when they passe by their infirmities and take not notice of all the ill they say or doe Eccles. 7.22 Thirdly when their seruants offend they chide them with good words and not reuile them But also to the froward Froward Masters are such as are bitter to their seruants hard to please that are apt to finde fault that vse their seruants hardly in words or deedes but chiefely such as are cholerick and passionate and peeuish in their carriage towards their seruants So that foure Doctrines may bee noted from these words and from the coherence Doct. 1. First that God takes notice of the faults of Superiours as well as hee requires duties of Inferiours he sees frowardnes in masters as well as disobedience in seruants and the reason is both because God is no respecter of persons and also because hee giues his Law to all men And therefore Superiours must make conscience of their duties for though in all things they are not to giue accounts to their Inferiours yet they must giue accounts of all they doo to God Col. 3.24 Doct. 2. That God sees and dislikes such faults as the lawes of man take not notice of If a Master should kill his hired seruant mens lawes would take hould of him but if he be neuer so froward with him he may escape mens lawes But though the lawes of men punish not frowardnes yet God will So wee see in the exposition of Christ giuen vnto diuers commandements Mat. 5. man failed in killing adultery purity c. not once thinking of anger lust filthy speaking reuiling c. yet God forbids euen these things also which serues to reproue the folly of such as iustify themselues for very iust men because they offend not the lawes of men but neuer consider that God can finde a world of faults in them that mens lawes cannot because God sees the heart and by his Lawes requires obedience of the inward man and condemnes all sweruing from the right temper of heart and carriage And therefore wee should all looke to our waies to approue our selues not onely to men but to God and so to confesse the imperfections of mens lawes as to admire the perfection of Gods Word Doct. 3. That frowardnes is a vice to bee auoided of all sorts of men It is not onely vncomely in seruants but in Masters too and so consequently in all sorts of men and it is to bee auoided for many reasons First if wee consider the nature of the vice either in it selfe or by comparison It is of it selfe a kind of madnes A froward person during the fit is in some degree a mad person Besides they are very foolish and absurd The month of the righteous saith SalomoÌ„ bringeth foorth wisdom but the froward tongue shall bee cut out In which words note the opposition The righteous mouth brings foorth wisdome but the froward mouth brings foorth foolish things and therefore shall bee cut out Pro. 10.31 Could froward and peeuish persons remember and consider what passeth from them in these fits they would be woÌ„derfully ashamed of themselues Againe consider how contrary frowardnes is to Gods nature He saith of His words that there is no frowardnes in them Prou. 8.8 to note that frowardnes is a thing altogether contrary to God so as the froward persons in their froward fits are not like God but rather like the diuell Secondly if wee consider the causes of this peeuishnes and frowardnes either in man or woman wee shall find that this ill humour is bred of vile causes sometimes it comes of drunkennes as is noted Prouerbs 23.33 alwaies it proceedes from ignorance and want of wit and discretion Prou. 2.11 12. and vsually it ariseth of idlenes and want of constant imployment and of pride arrogance and stomake Pro. 8.13 It sometimes ariseth from iealousy and suspicion sometimes it is raised by idle and vile hypocrisy while they striue more for reputation to be thought good then indeed to be such either as they would seem to be or should bee Thirdly if wee consider the effects of frowardnes For those are vile whether we respect the froward persons themselues or others or God First for themselues It is a vice most vnprofitable For it is like a disease full of anguish and vnquietnes it eates vp their owne hearts troubles their minds and robs them of al contentment besides it breeds a grieuous indisposition in them to all good duties both to God and men and brings vpon them many mischiefes It dares annoy their friends For they that are wise will make no frendship with the froward and in such as are tied to them that they must needs conuerse with them it much alienateth their inward loue and respect of them And therefore Salomon saith well Hee that hath a froward heart findes no good and hee that hath a peruerse tongue falleth into mischiefe Pro. 17.20 And againe Thornes and snares are in the mouthes of the froward Pro. 22.5 Secondly to others their peeuishnes is a great vexation and burthen Hence came the prouerb The lips of the righteous know what is acceptable that is a godly patient discreet man is exceeding pleasing to others in his words and carriage but the mouth of the wicked speaketh frowardnes that is a sinfull peeuish foolish person is in his word and carriage exceeding troublesome and vnpleasing for so the Antithesis imports Besides it breeds discord a froward mouth soweth discord Yea it many times driues such as conuerse with such persons into perplexities and amazednes that they know not what to doe to free themselues from their peruersenes according to that of Salomon The way of a man is peruerse and strange but as for the pure his work is right Prou. 21.8 And therefore Dauid when hee was to order his family is specially carefull that no froward person dwell with him For where frowardnes is there is confusion and euery euil work Iâ—rem 3.16 Thirdly if wee respect God It is a
of good workes wonderfull eager and desirous to inrich our selues that way Tit. 3.1 2.14 yea we should hereby shew that we are indeede wise Christians and well skilled in the vse of our Religion Iam. 3.13 and not men onely but women also should be forward in good works 1. Tim. 2.10 It is their best apparel w hc should be a speciall motiue to them that are so carefull of their attyre indeed good works are to be desired and laboured for as the best apparell of any Christian yea they are his armour too Rom. 13.13 Yea they are a principall way for his inriching and preferment 1. Tim. 2.20 so as it is a great curse vpon a Christian to haue no minde to do good workes to be reprobate to euery good worke Tit. 1. vlt. Thirdly since there are so many things necessary to the constitution of a good worke Christians should in stead of prying into the liues of others euery one trie his owne workes and turne often to the light that it may be indeede manifest that his works are wrought in God Gal. 6.4 for one day euery mans works shall be tried in the fire when times of tryall by great afflictions either vpon mens Consciences or otherwise come that man's works that neuer seeme glorious and praise-worthy will bee reiected and cast away euen by our selues as vile and vnprofitable Besides at the best in our prosperity if the most of our workes be tryed by the fire of these rules of God's Word it is much to be doubted that our workes will burne though vpon our repentance for the euill that cleaues to our best workes our selues may bee saued in the day of the Lord. Let Christians therefore be careful that they lose not the things which they haue wrought Now a Christian may lose his workes diuers wayes First if he be but a Christian in shew hee may nay hee shall lose all hee doth The Pharises lost all their workes because they were done in hypocrisie Secondly the Christian that hath some kindes of heauenly gifts and temporary grace by falling away in the time of temptation loseth all that hee had wrought before God requires patient continuance in well-doing Rom. 2.8 Thirdly the true Christian may lose what hee wrought if he doe his works without respect of these Rules If it be not manifest that his workes are wrought in God they are lost to him so many of his works as are so wrought Besides he loseth the comfort of all that hee hath wrought and the sense of it if he fall into grosse sinne after calling for so long time as he continueth in sinne without Repentance Thus of good works Which they shall behold It is manifest from hence that good works may and ought to be so done as that men may see them It is not true that all good works must be hid from the view and beholding of other men this may seeme strange because the Pharises were blamed for doing their works to be seene of men but yet it may be easily and plentifully proued I will first proue it and then explane it for proofe our Sauiour Christ requires that the light of mens good works should shine that men may see their good works Mat. 5.16 Christians in respect of their practice should be as shining lights in the midst of a froward and crooked generation Phil. 2.15 16. They must maintaine good workes Tit. 3.8 They must shew their Faith by their Workes and so they are iustified before men by the workes which they behold Iam. 2. They are the expresse words of S. Iames also in the third chapter verse 13. Let him shew by good conuersation his works And the Apostle Paul saith If there be any praise think on those things that may get praise Phil. 4.8 Yea some Christians are charged to be paterns of good works Tit. 2.7 Now for explication of this point I would consider first what works may bee shewed and then secondly what works may not be shewed For the first I will onely now instance in the Apostle's catalogue in the second of Titus Ould men may safely shew sobriety grauity temperance soundnes of their faith loue and patience Ould women may safely carry themselues in a holy behauiour and bee teachers of good things especially to the younger women Young women must shew their sobriety loue and obedience to their husbands discretion chastity care of their children and houshold affairs Young men may shew that they bee sober-minded Ministers offend not by teaching vncorrupt doctrine with grauity and sincerity nor when in conference they speak soundly and things that cannot be iustly taxed Seruants offend not by shewing obedience to their masters and all good faithfulnes and desire to please them well in all things For the second the shew is condemned in diuers sorts of works as 1. Secret duties of what kinde soeuer must not bee done to the beholding of others thus to pray or fast that others may see or hear is not lawfull Mat. 6. 2. Such works as are done deceitfully are iustly taxed for the shew of them as when Ananias and Saphirah will make a shew of bounty which was not performed as they pretended Acts 5. 3. All works that are done with affectation when the praise of men is simply and only sought are Pharisaicall and ill done 4. All the works that are done about the vse of the means of godlinesse if practice bee not ioyned with them are reiected of God and the shew of them is condemned Thus to make a shewe of hearing Sermons reading the Scriptures frequent and long praiers strict obseruing of the rest of the Sabbath and the like when there is not a sound care of a holy life are not good works nor is the shew of them commended Esay 1. Mic. 6. 5. To shew care of lesser duties and liue in the carelesse and manifest neglect of greater and more necessary duties is likewise Pharisaicall and condemned Mat. 23. Thus of the beholding of good works They may glorifie God To glorifie GOD is in the etymology of the word to make God glorious Now the glory of God is the excellency of God aboue all things as is by way of exposition added Esay 35.2 The question then is How can God bee made glorious or excellent seeing his excellency is as infinite as his nature is and to that which is infinite nothing can be added For the resoluing of this question wee must vnderstand that if Gods nature be cōsidered in it self it is so excellent as nothing can bee conceiued or done that should bring glorie to it But when the Scripture speakes of glorifying of God it meanes it of such an excellency as to our capacity by reflexion and resemblance some way expresseth the similitude of Gods excellency which wee call his glorie And so God is glorifyed by himselfe or by vs. God hath made diuers impressions of his owne excellency and set it out by way of
the duty of Superiours for in that new and tender world great care was to bee had that vnder pretense of Religion ciuill obedience either in the family or Common-wealth were not neglected And it is a truth to be known at all times that God would not haue inferiours too skilfull in the duty of Superiours that they might first learne to shew duty before they called for duty from their Superiours That may bee one reason why the duty of Masters is not heer handled and in other places of the Epistles but briefly for many times the description of the duty of Superiours is vsed but as a glasse by the Inferiours to pry into the faults of those that rule them and so growe carelesse and wilfully stubborne vnder pretence of the faults of their superiours But some one might say that by this meanes if the Magistrates did turne Christians they were left without rules of direction and so they should not know what to doe Answ. That inconuenience was long before preuented because the duety of Magistrates is fully taught in the old Testament which vnto a godly minde is of as great authority as the new Thus of the coherence and generall consideration of all the words The duty of Subiects followes to bee particularly considered of Submit Concerning Subiects here are fiue things to be considered of First the proposition of Doctrine in these words Submit your selues to euery ordinance of man for the Lords sake Secondly the exposition of it in one case and that is the Persons to whom they were to bee subiect to all sorts of Gouernors to Kings or any other Gouernours Thirdly the confirmation by reason Ver. 14 15. Fourthly the answer of an Obiection Vers. 16. Fiftly the conclusion Vers. 17. In the Proposition consider 1. The dutie to bee done Submit 2. The persons must doe it your selues 3. The things to which they must be subiect Ordinances where is a double extent viz to euery ordinance and though they be ordinances of men 4. The manner or motiue For the Lords sake Submit The duty is to submit vnto Magistrates Rom. 13.1 2. For Explication two things are to bee considered Why wee must submit and How we must submit For the first wee must submit 1. Because God is the Author of magistracy Gen. 9.6 Deut. 16.18 Prou. 8.15 Dan. 2.21 Ioh. 19.11 Rom. 13.1 4 6. Obiect The Diuell is said to bee the Prince of this world and hee claimeth all the kingdomes of the earth Ioh. 12.31 Mat. 4.8 9. Sol. Hee is the Prince of this world by malicious vsurpation not by any right 2. Hee is so in relation to wicked men hee is their king but not of others 3. Hee speakes like himselfe that is like the father of lyes when hee claimes all the kingdomes of the earth for no part of the world is his because The earth is the Lords and all that therein is Obiect But God was angry with the Israelites for their asking of a King and therefore it seemes it was not his ordinance that there should bee Kings Sol. Hee was not angry with them for desiring Gouernours for they had Gouernours before sent of God and the very king they had afterward God gaue them him Hos. 13.8 but hee was angry for the cause of their request Their faith and hope was in a manner spent and they conceiued more hope in a King then in God that had beene such a King to them so many yeares 2. Men must be subiect because God hath taken mens consciences bound to subiection Rom. 13. 3. Because kings are heads of the people and therfore as members it is agreeable that they should submit and bee ruled and guided 4. In respect of the benefit men receiue by Magistrates both in outward things and in matters of religion For outward things men enioy publike peace and quietnesse and protection by the helpe of the power of the Magistrate And for matters of Religion earthly Common-wealths are as it were Innes to lodge the Church in and Princes power affords protection so as Christians may more safely follow their calling and if they bee godly Kings they are the very nurses of Religion And thus of the reasons For the second this Submission hath in it sixe things the first is obedience to their lawes and commandements Tit. 3.1 The second is honour Rom. 13.7 for they are principalities and powers as the Angels shine in heauen so doe Princes on earth yea they are called Gods and so in two respects first as they are Gods Deputies and Viceroies God executes a part of his Kingdome by Kings Secondly as they beare the image of God and his authority and soueraignety Now we must performe this honour by reuerence and by feare of them and by iudging the best of them and their actions without conceiuing suspicious of them nor receiuing euill reports against them nor daring to speake euill of those dignities and Rulers of the people and by all thankefulnesse for the good wee receiue by them acknowledging to the full all their praises The third is Loyaltie by which we resolue and endeauour to the vttermost of our powers to maintaine and preserue the persons rights prerogatiues crowns and dignities of Princes If wee must lay downe our liues one for another then much more for our King and Countrey The fourth is Piety wee must pray for them with all manner of prayer wee must make supplications for Gods blessing vpon them and deprecations for the remouing euils from them and if they should sinne and God bee wroth with them wee should stand vp in the gap and make intercession for them and wee should giue thankes for all the mercies the Lord shewes vnto them 2. Tim. 2.1 The fift is Maintenance tribute must bee paide Rom. 13.7 Christ himselfe submitted herein The last is Subiection to their punishments Rom. 13.4 yea to their iniuries as Dauid Christ and the Apostles did submit themselues to the iniurious dealing of Saul Pilate and the Tyrants when perhaps they could haue made resistance Vse 1. The vse may be first for terrour to the seditious great hath beene the vengeance of God vpon Traytors the earth swallowed vp Corah Dathan and Abiram for their rebellion Absolon was hanged vp by the haire betweene heauen and earth as vnworthy both of heauen and earth The words of our Sauiour Christ are in an high degree true in this case He that taketh vp the sword shall perish by the sword And S. Paul saith They shall bee damned that resist the power Secondly it should much humble the better sort of men for diuers faults that are too common such as are the receiuing of euill reports and speaking euill with two frequent intemperancy grudging at the paiment of tribute and taxations euill surmises of the actions of Princes and the aptness to fauour thēselues in the liberty of doubting concerning obedience to them in things indifferent Thirdly all good Christians should bee perswaded to make conscience of this
serue God or to bee so religious Mal. 3.14 15. Ios. 24.14 Fiftly they that make no conscience of secret sinnes or hypocrisy in God's worship these feare not God because they set not the Lord alwaies before them nor feare to omit or do such things as the world cannot take notice of Sixtly they that meddle with the seditious or changers how forward soeuer they seeme in religion yet such as are set to bee so inclinable to bee led by changers haue not the true feare of God in them Prou. 24.21 Seuenthly they that liue in any knowne sinne and make no conscience to depart from iniquity Prou. 3.7 and 14.2 Such are they that are mentioned in the Catalogue Mal. 3.5 sorcerers adulterers c. especially the men that bless themselues in their hearts when they are guilty of hatefull sinnes Psal. 26.1 2 4. On the other side such as truely feare God may bee knowne by these signes First they make conscience to obey God in their liues and keepe his ordinances Deut. 6.2 They shew that they feare him by seruing of him Secondly they doe beleeue God and his seruants speaking to them in his name This was a signe the Israelites feared God because they beleeued God and his seruant Moses Exod. 14.31 Thirdly they that truely feare God do depart froÌ„ euil dare not liue or allow themselues in any knowne sinne whether it bee sinne in opinion or in life In opinion they that feare God will giue him glory though it be to change for the opinions not onely they but all the world haue held Reuel 14.7 And so in practice he that truly feares God â—ates all sin in some measure It is a â—oule signe one doth not feare God when hee will not forsake his errours or faults though he be conuinced of them Fourthly they that make a conscience of it to obey God in all soundnes of practice in their conveâ—sation and so not onely in worshipping him with reuerence Psal. 5.8 but in striuing to doe all the good duties God requires Psal. 5.8 and that this signe may be applied effectually wee may try ourselues by our obedience to God whether our feare of him bee right or no. First if we obey in secret and dare not leaue vndone such things as no man can charge vs withall and doe withall striue against and resist the very hypocrisie of the heart and stand in feare of God's offence for the euils are found in our very thoughts this will proue vs to feare God soundly in truth and vprightnesse of heart Iosh. 24.14 Col. 3.22 When we set the Lord alwaies before vs and with desire to approue our selues to him it is an excellent signe Secondly When wee heare the Word of God and are told what to auoide or doe wee are then tried whether we feare God soundly or no For if we dare not delay but make Conscience of it to practise God's will as fast as wee know it it is a good signe but otherwise it is a foule signe that many Christians that make a fayre shewe are not sound because they are not afraid to liue in the sinnes God reproues by his Word nor to leaue still vnperformed the Precepts Counsels and directions are giuen them from day to day The Religion of many that seeme to bee of the better sort is a meere formality as this very signe proues Psal. 86.11 Isaiah 50.10 Thirdly a great guesse may be had at mens feare of God by their care and Conscience they make of their obedience in their particular calling A man may haue comfort that his feare of God and profession of Religion is right if hee hate idlenesse lying couetousnesse deceit frowardnesse and vniust dealing in his calling For though to deale iustly with all men be no infallible signe of the true feare of God yet it is a probable one and where it is not there can be no true feare of God Thus Magistrates must proue that they feare God 2. Chron 19.27 Exod. 18.21 and thus euery man in his place yea if women would haue the reputation to be such as feare God they must let their workes prayse them If they be idle froward vndutifull busie-bodies and carelesse of their domesticall duties what feare of God can bee in them Fourthly it will be manifest that our obedience flowes from the true feare of God if we will obey against our profit or ease or credit or our owne carnall reasons or affections Hereby the Lord said he knew that Abraham feared him because he spared not his owne sonne c. Gen. 22.12 And thus of the feare of God The last part of the charge concernes our loyalty to the King Honour the King The Apostle intends in these words but briefely to vrge the practice of their duty vrged in the exhortation Verse 13. saue that the tearmes haue something in them of explication of that doctrine and something for confirmation For we must honour the King 1. In our hearts 2. In our words 3. In our workes First we must honor him in our hearts and shew it two waies 1. We must not curse the King no not in secret no not in our thoughts We must not entertayne impatient and vile thoughts of the King but from our hearts esteeme him for his greatnesse authority and gifts 2. When the King commands any thing that seemes to others or to vs harsh inconuenient or doubtfull we must honour the King by interpreting his Laws in the best sence If loue must not thinke euill but hope all things of all sorts of men then much more of Kings It were greatly to bee longed for that this note might enter into the brests of some men they would then bee afraid to charge so much euill of the Kings ordinances not onely when they might finde a fairer sence but oftentimes expresly against the intent and meaning of the ordinance Secondly wee must honour the King in our words three waies 1. By reuerent speeches to them and of them 2. By a thankfull acknowledgement of the good is in them and wee receiue by them 3. By praying to God with all manner of praier for them 1. Tim. 2.1 Thirdly we must honour them in our works 1. By paying their tributes and customes 2. By submitting and yeelding to their ordinances preferring the obedience to their ordinances before the censures or contrary opinions of what men soeuer and this is the maine thing intended verse the 13. of this Chapter And therefore I will omit the larger handling of this point in this place Verse 18. Seruants bee subiect to your Masters with all feare not onely to the good and gentle but also to the froward HItherto of the duties of subiects and so of the exhortation as it is politicall and concernes the Common-wealth Now the Apostle proceeds to giue directions oeconomicall that concerne the family or houshould gouernment Before I consider of the particular exhortations something would be said in generall concerning a family A
teach seruants especially two things the one is humility they should run a race fitted to their condition they should conquer pride and aspiring remembring that God hath abased them The other is they should keep themselues in their places and callings and not shake off the yoake by running away c. seeing God hath taken them bound to serue But the former is most proper to this place seeing they are but seruants they should be content with such diet apparell labour vsage as is conuenient to their condition Fourthly it may serue for great humiliation to such seruants as are wicked men These are of three sorts some of them are brought to this condition by their owne wickednes of life some of them are wicked seruants too as well as wicked men some are tolerable and sometimes profitable seruants though euill men all are in ill case For this is but the beginning of euill to them if they repent not For if they liue in their sinnes as they serue men now they shall serue diuels hereafter and so their bondage shall be inuested vpon them without end Quest. But seeing many godly men and women may bee seruants how may a godly Christian comfort himselfe in this estate of abasement Ans. Though it bee an outward misery to be a seruant yet there are many consolations to sweeten the bitternes of this abasement First because extremities of bondage are remoued from seruants with vs for the most part so as their seruice is but for a time and voluntary too to hire themselues to whom they will and Masters haue not power of their liues Secondly because their calling is acknowledged for a lawfull calling by God Thirdly because God hath bound Masters by his Word to vse them wel the Lawes of Princes prouide punishments for vnreasonable Masters Fourthly because Christ hath redeemed them from the spirituall bondage of seruing the Law and the diuell and Gods Iustice so as he is Christs free-man Fiftly because though his body bee subiect yet his soule is free and not subiect to any mortall creature Sixtly because their Masters are their brethren in Religion Seuenthly because God hath prouided by his vnchangeable Law that one day in seuen they shall rest from their labour Eightthly because before God there is neither bond nor free but all are one in Christ Gal. 3.28 Col. 31.11 Ninthly because all the benefits by Religion whether inward or outward belong to seruants as well as Masters 1. Cor. 12.13 Tenthly because the very work that seruants doe in their particular calling is accepted of God as obedience to him as well as the performing of the duties of Religion God accepts their daily labor as well as he doth praying hearing the Word receiuing the Sacraments reading the Scriptures fasting or the like Eph. 6.6 Eleuenthly because they are freed in that condition from many cares seeing they haue now nothing to doe in effect but to obey in what is appointed them which is a great ease to a minde that desires to see what he hath to doe to please God seeing now onely one thing is necessary which is to obey in what he is commanded and directed Twelfthly because he shall not onely haue wages from men but from God also Ephes. 6.8 Lastly because there shall be no seruants in heauen but in Gods Kingdom they are as free as their Masters and therefore should not thinke much of a little hardnesse or harshnesse in this life Thus of the originall of seruants Secondly we may hence note that seruants are bound by God himselfe in his Word vnto their subiection The Word of God doth belong to the calling of Seruants as well as to any other calling God hath included them within the doctrine of Scripture as well as any other men partly to shew that they haue right to the Scriptures as well as others and partly to shewe that the power of binding seruants is from God and God hath taken it vpon him by his Word to teach Seruants as well as other men and that for two reasons The one is because Seruants belong to the Kingdome of Christ and his Church as well as other Christians and therefore must be taught as well as they Secondly the other is because vsually Masters are negligent in teaching them and therefore God prouides that by his Word they shall be taught Men haue some care in teaching their children but little of their seruants and therefore God to shew that he is no respecter of persons giues order to his Ministers to see them instructed The Vse may be diuers Vses First Masters must learne from hence their duty For when they see that God takes care to teach their seruants they should not bee so proud or carelesse as to neglect their instruction Yea it shewes also that if they would haue them taught or reproued or incouraged they must doe it with God's Word and with their owne yea it also shewes the folly and wickednesse of diuers Masters that cannot abide their seruants should heare Sermons or much reade the Scriptures when they doe not only wickedly in restrayning their seruants from the meanes of their Saluation or comfort but doe foolishly also hinder them of that meanes which should especially make them good seruants Secondly Seruants may hereby bee instructed or informed and taught Informed that though neyther Master nor Minister will teach them yet they are not excused because they are bound to learne from Gods Word their duties And taught from hence they must bee to doe their duties to their Masters not for feare or reward but for Conscience sake because God hath bound them to his subiection Thirdly Ministers should learne and from hence be awakened to take notice of their charge both to Catechize in speciall and to teach seruants in generall as well as other their hearers If it be a part of the Commission of great Apostles to instruct seruants as well as other Christians then what accounts can they giue to God if it be found that they haue had no care of instructing the seruants of their parishes and charges Doct. 3. Thirdly the indefinite propounding of the word Seruants shewes that all sorts of seruants are equally bound to subiection hired seruants are as strictly bound as bond seruants The seruants of Princes are not free from the duty of seruants more then other seruants and so likewise poore mens seruants must be subiect and obedient to their Masters with as much reuerence and fear as seruants to great men Old seruants are tied to as much duty as such as come new to serue Religious seruants are bound to as much subiection and obedience as Pagans or rather their bond is the stronger because Religion should rather make them better seruants and so there is no difference of sexes men seruants are bound as well as women seruants neither doth birth office gifts or meanes priuiledge any seruant from the strictnesse of the bond of subiection Be subiect The duty then required
of seruants is subiection seruants must bee subiect It is not enough to weare their master's Cloth and to hire themselues to their masters they must make conscience of it to perform constant humble subiection to their masters And so they must bee subiect to their masters three waies First to their commandements and so they must obey them and yeeld themselues to them to be ruled and directed by them in all things Eph. 6.5 Col. 3.22 Secondly to their rebukes and corrections for if children need rebukes and corrections then doo seruants also Pro. 13.1 and 15.5 Seruants will not alwaies be corrected by words and therefore need blowes Pro. 29.19 Gen. 16.6 yea they must patiently suffer correction though it be inflicted vniustly as appears in the verses following this Text. Thirdly to their restraints Seruants must bee subiect to the appointment of their masters euen in the things wherein they restrain them as for instance in their diet It is a sinfull humour in them Not to be content with such diet as their masters appoint them though it be worse than the diet of their masters or the diet of the children of the family So likewise in their company they must auoid all company that may bee any way offensiue to their masters and so likewise in their apparell in such cases where seruants are to bee apparelled by their masters as also in respect of their going out of the house in the day-time when they haue not leaue but much more abominable it is To be out of their masters houses in the night without their leaue And as their subiection must bee performed in all these cases so the indefinite maner of propounding it shewes both that they must bee subiect in all things and in all the waies of shewing subiection for the manner of it they must be subiect in all things so as to beare with their masters for it is a sinnefull rebellion to crosse or disobey or leaue vndone any thing that is required of them to doo And besides it shewes that they must bee subiect in their very hearts and in their words and in their countenance and gesture as well as in the work to be done by them Vse The vse may concern both seruants and the parents of such seruants and the masters that rule them Seruants should hence from their hearts learn to yeeld themselues ouer to their masters with all good conscience to perform the subiection required yea such seruants as heare this doctrine may try their hearts whether they be indeed good seruants or no for a good seruant that makes conscience of his duty when hee heares the doctrine doth from his heart consent to it and will striue to fashion himself according to it Now the seruants that desire to bee such as is required may attain to it if they obserue these rules First they must carefully study the doctrine of seruants duties Seruants oftentimes fail through meer ignorance because they doo not lay before their mindes what God requires of them Secondly they must often iudge themselues for their faults wherin they haue displeased their masters or neglected their duties therefore many seruants mend not because either they will not see their faults or doo not humble themselues in secret for it Thirdly they must often meditate on the motiues that may perswade them to subiection And so there are fiue things that might bow their harts and breed in them a conscience of their duties First the Commandement of God it is GOD's will they should beare themselues thus humbly and obediently toward their masters Secondly the promise annexed to God's Commandement should moue them God will reward their work Eph 6.8 Col. 3.24 And in particular inasmuch as their seruice is required in the fift Commandement therefore if they be good seruants God will blesse them with long life Thirdly the threatning if they be not good seruants but bear themselues naughtily and stubbornly they shall not only receiue shame and punishment from men but God will plague them for the wrongs they doo to their masters euen for all the grief wherwith they haue vexed them and for all the losses they haue brought to their masters Col. 3. vlt. Fourthly the examples of such as haue born themselues full wel in Scripture should much moue them the piety of Abraham's seruant Gen. 24. and the painfulnesse and faithfulnesse of Iacob Gen. 31.38 c. and the readinesse of the Centurion's seruant Mat. 8. Yea it should much moue them that Christ Iesus himself was in the form of a seruant Phil. 2. Fiftly the care of the Religion they professe should much moue them if they bee carelesse and proud and stubborn the Name of God and the doctrine of Religion may be blasphemed 1. Tim. 6.1 And if they bee humble and carefull and faithfull they may adorn the doctrine of the Gospell as the Apostle shewes Tit. 2.9 10. Vse 2. Such parents as put their children foorth to seruice must take heed that they spoil them not by giuing care to the complaints of their masters or by allowing them any way in stubborn and disobedient courses Thirdly if masters would haue their seruants to please them by their subiection they then must learn how to rule and gouern them not onely by teaching and charging them what to doo but also by ouer-seeing them whereby many faults may bee preuented and accordingly by seasonable reprouing them and correcting of them betimes for the more wilfull offenses so studying to carry themselues gently towards them or that they lose not their authority by too much loue of their own ease and quietnes else it is iust that their seruants should prooue a continuall vexation to them Pro. 30.22 and 29.19 To your masters The parties to whom they owe subiection are their masters where three things may bee obserued First that though seruants are vnder subiection yet it is not to all men or to other men but onely to their masters which may warne men to take heed that they abuse not other mens seruants or speak basely of them for though in respect of their masters they are seruants yet in respect of them they are as free as themselues And in particular it should teach diuers to meddle lesse with other mens seruants by way of complaint to their masters It was Salomon's Rule Accuse not a seruant to his master lest he curse thee and thou bee found guilty Pro. 3.10 Hee giues two reasons of his aduice The one is that his complaining may so vex the seruants ouer whom he hath no iurisdiction that it may cause them in their impatience to vex him with their reproaches of him which an ingenuous minde should striue to auoid The other is that in such complaints most an end there is much mis-taking when men meddle with such things as belong to other mens families and then it is a foule shame to be found faulty To conclude this point wee should remember that of the Apostle
What hast thou to do to iudge another man's seruant he standeth or falleth to his owne master Rom. 14. Secondly that all masters haue authority ouer their seruants though the master be a poor man or an ignorant man or a cruell man or a froward man or a hard man yet the seruant must bee subiect to him and bear himself as reuerently and obediently as if he were the richest or wisest or worthiest master in the world and the reason is because the subiection is due not to the masters riches or gifts or greatnes but to the authority which God hath giuen him as a master and therefore seruants must look to this point and the rather because it will be the greater triall of their subiection and singlenesse of heart when neither feare nor reward nor any outward respect doth compell or constrain them but simply the conscience of God's Commandement and the masters authority Thirdly wee may heer inquire how masters come by this authority ouer seruants by nature they haue it not and therefore must haue it by law The lawes of men cannot make one man a seruant and another a master therefore it is by the Law of God Since it is by the Law of God if wee haue recourse to the tenne Commandements wee shall finde that it is the fift Commandement which giueth masters this authority and honor the exhortations of the Apostle being but interpretations of that Law And that this point may bee cleered two things must be searched into First what sorts of men are called fathers and mothers there and secondly why they are so called in the Commandement seeing the most sorts of them in the vsuall life of man haue other titles For the first This tearm Father wee shall finde in Scripture to be giuen first to such as begat vs Heb. 12.9 Secondly to Ancestors Ioh. 6.18 Thirdly to Tutors so Students are called Children of the Prophets Fourthly to such as beget vs in respect of grace as to our Ministers 1. Cor. 4.15 Gal. 4.19 Fiftly to Magistrates Gen. 41.43 1. Kings 24.12 Ezra 1.5 Sixtly to Elders in age 1. Tim. 5.1 Seuenthly to the Inuentors or Authors of any science art or trade Gen. 4.20 Lastly it is giuen to masters so Naaman's seruants called him Father 2. Kings 5.13 And from hence masters were wont to be called Patres familias as Magistrates were called Patres patriae For the second Magistrates Tutors Ministers Masters and all Superiours are called Fathers first because the father was the first degree of superiority and the fountain and seminary of all society Secondly God of purpose preserues this title in all superiority thereby to sweeten subiection to Inferiors and to make them think the seuerall dangers burdens labours and subiections in each condition to be not onely tolerable but meet to be born because they endure them vnder parents as it were and so such superiority for that reason should not bee resisted or enuied Thirdly that thereby Superiours may bee put in minde of their dutie to auoid insolency cruelty oppression and the too much respect of themselues God charging them by this title to remember that their Inferiors are to them by God's Ordinance as their children Thus of the proposition of the duties of seruants The exposition followes and so first he sheweth the manner how they must be subiect viz. With all feare Seruants must subiect themselues to their masters in all feare which being put downe indefinitely must be vnderstood both in respect of God and in respect of their masters Seruants must shew their feare of God in their places diuers waies First by auoiding such sinnes as are contrary to the will and commandement of God in their generall life such as are swearing lying slandering hatred of the godly drunkennesse whoredome and the like Psalm 101.3 4 5. Secondly by carefulnesse to doo God seruice as well as their masters not onely by spending the Sabbath in the duties of Religion but in redeeming the time in the week-daies as may be without hindrance of their work or offense to their masters to imploy themselues in praier reading conference c. and the reason is because as seruants must doo their masters work as they are seruants so they stand bound in the common obligation to do God's seruice as they are men and no man but is subiect to the Law of God who hath giuen all his Commandements to seruants as well as to masters Thirdly by dooing their masters work out of conscience respecting the will and commandements of God and therefore seruing their masters with all faithfulnesse as if the seruice were to bee done to God himself or to Iesus Christ Eph. 6.5 Col. 3.23 Fourthly by praying for their masters and for the good successe of their labours for their masters commodity thus Abraham's seruant is commended for his practice of the feare of God and left for an example to all seruants to doo likewise Genes 24. Fiftly by dooing their masters work without eye-seruice being as carefull and as diligent when their masters are absent as when they are present as remembring that the Lord sees them though their masters doo not Col. 3.22 The feare then toward their masters they may shew diuers waies First by auoiding what might displease their Masters such as is answering again Tit. 2.10 contention with their fellowes and all vnquietnesse Phil. 2.4 sullennesse Prou. 29.19 and all vnfaithfulnes shewed either by purloining in the least things Tit. 2.10 or carelesness in disappointing the trust committed to them as also masterfulnesse pride and haughtie behauiour when they will not abide it to be told or directed or doing what they list not what they be appointed Secondly by reuerent behauiour to be shewed by lowlynesse of countenance by giuing titles of honor and respect Iohn 13.13 by standing before them when they sit Luke 17. by auoiding rude behauiour or sawcy familiarity as accounting them in heart worthy of all honor 1. Tim. 6.1 one point of which reuerence is that seruants should not presume to deliuer their opinions easily in their Masters presence vnlesse it be required or may bee gathered by argument from the lesse Iob 32.6 7. Thirdly by their secrecy in all the affayres of their Masters especially they should take heede of discouering their Masters infirmities to others abroad out of the family Fourthly by auoyding inquisitiuenesse to meddle only with their owne businesse the seruant knoweth not what his Master doth Iohn 15.15 Fiftly by doing their work with all faithfulnesse and diligence in absence as well as presence that when the Master comes he may finde them so doing Math. 24. Thus of the manner of the duty â—he persons to whom they must thus submit themselues follow And so they must be subiect with all fear not onely to the good but also to the froward To the good and gentle For the sense we must enquire who are good Masters and who gentle Good Masters are discerned by diuers signes
fearefull thing which Salomon saith Those which are of a froward heart are an abomination to the Lord but such as are vpright in the way are his delight Pro. 11.20 Fourthly if wee consider the condition of the parties that are ouer-growne with this disease of peeuishnes and frowardnes It is a terrible censure that God himselfe giues of such for the most part that they are wicked persons Prou. 6.12 He that walketh with a froward mouth is called a naughty person and a wicked man and though in charity wee may hope of men that they are not altogether destitute of true grace yet as the Apostle said of enuie and strife so may wee say of frowardnes that such as are guilty of it vsually are but as carnall at the best but babes in Christ 1. Cor. 3.1 2 3. To coÌ„clude Better is the poore that walketh in his vprightnes then hee that is peruerse in his lips though hee bee rich Pro. 28.6 Vse The vse should bee for admonition and instruction to such Masters husbands wiues or others that finde themselues guilty of this hatefull vice to labour by all meanes to get themselues cured of it remembring the counsell of the holy Ghost Put away from thee a froward mouth and peruerse lips put farr from thee Pro. 4.14 and to this end they must obserue these rules First they must become fooles that they may bee wise they must begin the cure at the deniall of themselues and their vaine conceits For if they trust to their owne discretion and naturall gifts they will neuer mend For naturall gifts can neuer make that which is crooked streight Eccles. 1.15 Secondly they must striue to breed in their hearts the sound feare of God and his displeasure for their frowardnes For the feare of God will take downe their pride and cause them to abhor all peeuish and froward waies Prou. 8.13 Thirdly they must constantly iudge themselues for their offences heerein and that both by daily confessing their frowardnes to God in secret and also by acknowledging their faults heerein vnto such as are guided by them Fourthly they must especially fly to Iesus Christ whose office is to make crooked things streight Esay 40.5 and 42.16 Luke 3.5 The last thing to bee noted out of this verse is that no faults in the Superiours can free the inferiours from their subiection for matter or manner as heere seruants must bee subiect yea with all feare to froward Masters so afterwards wiues must bee subiect to their husbands and with all feare too though they bee vnbeleeuers or carnall men Thus of the exposition the confirmation followes Verses 19. and 20. For this is thank-worthy if a man for conscience toward God endure griefe suffering wrongfully For what glory is it if when ye be buffeted for your faults you shall take it patiently but if when yee doe well and suffer for it you take it patiently this is acceptable with God THe Apostle applies the reasons to that part of the exposition which might be most doubted and â—o giues three reasons why seruants should be subiect euen to euill Masters The first is taken from the acceptation of such subiection with God verses 19. and 20. The second is taken from their calling verse 21. The third from the example of Christ afterwards The argument from acceptation is laid downe verse 19. and auouched and made good verse 20. In the ninteenth verse then it is the drift of the Apostle to shew that though Masters should bee so froward as to beate their seruants causelesly yet they should bee subiect and indure it for conscience sake vnto God because this is a Christian mans case and a great praise when out of conscience to God hee doth his duty and suffers wrongfully The reason is so intended for the particular case of seruants so abused as it holdes in all cases of iniury for conscience sake In this verse then the Apostle intreates of suffering and wee may note foure things about suffering First what is to bee suffered griefe Secondly how it is to be suffered viz. wrongfully and with enduring Thirdly the cause of suffering it conscience toward God Fourthly the effect which is praise acceptation Doct. 1. In this world all sorts of men are liable to suffer griefe For though the Apostle in the scope intends to speak of seruants suffering griefe yet the Argument with the vses concerne all sorts of men In this world then wee must looke for griefe and how can it bee otherwise since first there are such mines in our own nature made by sinne and so many abominations round about vs to God's dishonour Secondly the creatures which we are to vse in this world are empty and vaine and so occasion much vexation in the vsers that are disappointed by them All is vanity and vexation of spirit saith the wise man Thirdly wee are liable to so many crosses and losses euery day hath his griefe and his crosse which must bee taken vp Mat. 6. vlt. Luke 9.14 Fourthly how can wee be long without griefe that liue in a world so full of sin and diuels and diuelish men Fiftly our own bodies often grieue vs being liable to so many paines and diseases What should I say Our own houses are full of causes of griefe if the disorders of masters husbands wiues seruants children be considered of and therefore wee should bee weary of the world and long for heauen wee shall neuer bee long together without griefe till wee come thither Doct. 2 Wee must not onely endure griefe but many times suffer it wrongfully Besides all the griefe befals men otherwise the world is full of wrong and iniury and the waies of doing wrong are so many as cannot easily be reckond Who can recount what wrongs are done daily by deceit violence oppression lying false witnes slanderings and other base indignities Which should teach vs not to think it strange if wrongs befall vs and withal it imports that woe shall be to all them that doe wrong That God that discouers them that doe wrong will repay them according to all the wrong they haue done Doct. 3. It may be heere noted too That vsually they suffer most wrong that are most careful to do their duties which ariseth partly from that fearefull Aâ—axie in mens natures that are falne into such distemperature of disposition and partly from that naturall malice vngodly men beare to them that are good partly such as are indeed godly will not vse such meanes of reuenge as others will doe and partly because the Lawes of men doe not reach to a sufficient way of correcting and reforming such indignities and especially it proceeds from the pride and vnthankfulnes and discontentments which raigne in the harts of froward corrupt minded persons And from hence we may gather the necessity of God's generall Iudgement because in this world it is ill many times with good men and there is no remedy seeing their wrongs are not righted heere
Master Psalm 134.1 and 135.1 Verse 17. Honour all men loue the brother-hood feare God honour the King THese words are the conclusion of his exhortation to Subiects Wherein the Apostle doth not onely repeat the substance of a Subiect's duty to his Soueraigne but withall doth summarily commend vnto them the description of an absolute Subiect or Citizen in all his relations and tells them in a few words what would make a Christian liuing in humane societies eminent for exactnes of his behauiour for he in these words forms him in his carriage to all men to good men to God and to the King And so his Charge enioins First courtesie to all men Secondly charity to godly men Thirdly piety to God Fourthly loyalty to the King Honour all men The first thing that the Apostle would haue a Christian that liues in humane societies look to is a right behauiour of himself toward all men that is toward the multitude in generall not because that is his greatest care or the greatest part of his care and duty but because the greatest offense many times arises from the neglect of his outward carriage towards all sorts of men because Christians are vsually faulty in not watching ouer their waies heerin By all men he means the generall body of societies where wee liue euen all sorts of men good and bad whether religious or prophane friends or enemies acquaintance or strangers nor ought they to be scrupulous of giuing honour to wicked men for though many men or women in the places where we liue may ought to be contemned for the wickednes of their liues yet there are none so vile but there are some grounds of honour in them either in respect of some remainder of God's Image in them some gifts worthy praise or some place of eminence or authority or some outward blessings in which they excell others as riches birth strength valour or the like Now Christians haue diuers waies by which they may expresse this generall honour to all sorts of men First in their salutation It is a very comely thing in Christians to salute willingly and in words and in gesture to shew ciuill respect euen to wicked men Abrahams behauiour towards the Hittites may shame the most Christians Gen. 23.7 12 c. Yea the very Hittites themselues may teach them good manners in this kind Secondly in their communication and so it is an excellent rule giuen by Salomon that a man should consider to speak what is acceptable and auoid what may irritate Pro. 10.32 13. and 15.23 Thirdly in their conuersation and so they should shew a worthy respect of such among whom they liue if they looke to these rules 1. To auoid those persons or things may bring trouble or wrongs or offence to the multitude And this they shall doe if they striue to liue without offence themselues 1. Cor. 10.30 and do shame the company in respect of talebearers Pro. 15.3 and 20.19 Leuit. 19.16 and such as cause diuisions and offences amongst men Romans 16.17 and that they doe not vilify any rashly either by reproaching them for outward defects and so they must not curse the deafe Leuit. 19.14 or by peremptory iudging of the finall estate of the soules of men especially about doubtfull or indifferent actions of men 1. Cor. 5.10 Iam. 3.17 2. To shew all meekenes and gentlenes to all men striuing to bee soft and amiable in all their occasions of conuersing Titus 3.1 2. Iam. 3 17. studying to be quiet and to meddle with their owne busines 1. Thes. 4.12 following peace towards all men Heb. 12.14 Rom. 12.19 Onely in this generall respectiue behauiour towards all sorts of men Christians must looke to two rules First the one is that they neuer iustify the wicked nor condemne the righteous Prou. 17.15 Secondly the other is that by needless society they make not themselues companions with open euill doers Psal. 1.1 Loue the Brother-hood The second thing requisite to the framing of a compleat citizen or subiect is the soundnes of his affection or carriage towards such as be religious in the Common-weale where hee liues The brother-hood is the society or company of so many as are true Christians in the place of a mans aboade or acquaintance that which is required is that howsoeuer we should shew a generall respect of all sorts of men to carry our selues fairely towards them yet we should in a speciall manner set our loue vpon such as bee religious persons and should shew vpon all occasions that we do honor affect them as hartily and as tenderly as if they were our very brethren in the flesh or rather more stricter in that they are allied vnto vs in a far greater and better bond then that naturall consanguinity This is that which is also earnestly required and vrged in other Scriptures as Rom. 10.12 Heb. 13.1 1. Pet. 1.22 Iohn 13.34 Ephes. 2.5 Now this loue to the godly of our acquaintance wee should shew diuers waies First by making choise of them as the onely companions of our liues Phil. 1.5 All our delight should bee in them Psal. 16.3 And so we should receiue them and intreat them as Christ receiued vs to Glory that is freely and with all hartines of affection thinking nothing too deare for them Rom. 15.7 1. Pet. 4.9 This is the noblest kind of hospitality no fellowship like the brotherly society of true Christians so it bee without dissimulation and constant Rom. 12.10 1. Pet. 4.5 Secondly by imploying our gifts the best that wee can for their good 1. Pet. 4.10 Now our gifts are either spirituall or outward gifts First spirituall gifts are knowledge vtterance praier or the like Now these are giuen to profit withall not our selues onely but others 1. Cor. 12. Thus Christians should helpe others with what they haue learned when they meet together Prouerbs 15.7 1. Cor. 14.26 Colos. 3.16 And thus they must helpe one another by praier whether they bee absent or present 2. Cor. 1.11 Secondly outward gifts are riches friends authority and the like and these should bee imployed especially for the good of the brethren Psal. 16.3 Gal. 6.10 Phil. 2.4 And all this wee should doe with all faithfulnes 3. Iohn 3.5 and with all compassion putting-vnder our shoulders to beare their burthens Gal. 6.2 Now their burthens are either inward temptations or outward afflictions in both these wee should help to beare their burthens If they be burthened with infirmities or temptations we should beare their burthens by laying their griefs to our hearts and by striuing to comfort them and if their secrets bee for wrongs to vs wee should let them see how easily wee can forgiue them If it bee outward afflictions that burthen them wee beare their burthens when wee sorrow with them that sorrow and are ready to the vttermost of our power to aduise them or relieue and help them Thirdly wee should shew our speciall loue to them by striuing together
violence as it were of arguments which shewes that they were wonderfull desirous to charge and instruct the Christians so that if it were possible they might not offend that way and the reasons are diuers many why Christians should bee aboue all men carefull to keepe the lawes of Princes first because by breaking the lawes of men they sinne against God Secondly because euill minded men haue in all ages watched godly Christians to see whether they could finde any fault by them in the matters of the kingdome Thirdly because if earthly Princes bee prouoked it may cause a generall trouble of the Churches the offendors many times suffer not alone but many others vpon displeasure raised by them Fourthly because if earthly Princes be good the carefull obedience of their Subiects may incourage them to bee great helps to religion euen to bee Nursing fathers and nursing mothers to the Churches 1. Tim. 2.2 Fiftly because peruersnesse and contempt and carelesse neglect of the lawes of Princes many times prooues scandalous and VVee must not offend them that are without 1. Cor. 10. 2. Col. 4.5 Many that were somewhat enclined to embrace the sincerity of the Gospell haue beene cast backe and professe that therefore they abhor such people because they obserue their disobedience against humane gouernment either through indiscretion or nice scruples or peruerse wilfulnesse The vse may bee to reproue the carelesnesse of many Christians this way and that for diuerse offenses as first for sluggishnes in not studying the Lawes of the Countries where they liue Some Christians haue a secret iealousie against the lawes of men and doo in heart think meanly of them and vnlesse the equity of the Law stare them in the face they doo without any further consideration securely cast aside the care of it and rush into the breach of it Secondly diuerse Christians doo much sinne against the holy desire and direction of the Apostles in the intemperancie of their words when in ordinary discourse they speak with much scorne of the obseruation of the lawes of men which they vnderstand not A Christian that will not study to be quiet in respect of the laws of men is a singular plague to the Church where he liues Doct. 3. We may hence note that it is necessary for Ministers often to teach their hearers their duty to Magistrates and to shew the power that Princes haue to make lawes to gouern them by And this is fit to be noted because of the strange weaknes and peruersenesse of some Christians that are much offended with their Teachers if they fall vpon doctrine of this nature with any application to the times they mistrust them or censure them to be temporizers and to speak out of flattery or wilfulnesse or the like corruption of conscience I speak not now of such Ministers as plead the rights of Princes onely for their owne ends or in such a manner as they discouer an apparant hatred of godlinesse it self for these are worthy to bee blamed but euen of such Ministers as prooue the rights of Christian Princes with compassion and loue and meeknes without prouoking or reuiling tearms euen these I say are mistrusted and censured though we hear and see in other Scriptures that they are bound to proue and defend the authority of the Magistrate in any thing wherein it is vniustly questioned Doct. 4. It is necessary we should first be taught our duty to God and those things that concerne a religious life and then our duty to man and in particular to Magistrates This the Apostle intimates in that he first instructs them as Christians and then as Subiects and there is apparant reason First in respect of God secondly in respect of themselues and thirdly in respect of the Magistrate First in respect of God for wee are first and chiefly bound to God our first couenant is made with God and we are more behoulding to God than to all the world besides and therefore again to respect his glory and obedience to him in the first and chief place Secondly in respect of our selues and our owne profit we must study God's Lawes as well as the lawes of men yea with our first and chiefe cares and accordingly yield obedience because though by keeping the lawes of men we may liue quietly and safely and with much reputation yet all this will not protect vs against the breach of GOD's Law but the hand of God may pursue vs while we liue and we may be damned in hell when wee die for want of a religious life Thirdly in respect of the Magistrate hee shall haue the better subiects by it good Christians are the best Subiects and the knowledge of Religion and God's Word makes men obey not for feare or custome but for conscience sake and for feare of God's displeasure And besides it makes men humble and charitable humble not to think themselues too good to obey and charitable in not suspecting the meaning of Princes further than they must needs And it restraines the excessiue pronenesse of mens natures that are without Religion apt to speak euil of those that are in authority and chiefly because true Religion will make men pray heartily to God for their Gouerners and GOD himselfe doth spare or blesse them the rather for the praiers of the righteous The vse should be to informe and teach all sorts of men to take heed of separating what God hath ioyned together It is an extreme folly to giue vnto Caesar what is due to Caesar and not to giue vnto God what is due to God and so it were to giue vnto God what is due to God if men could doo it and not to giue to Caesar what is due to Caesar. The respect of God's Laws should make vs more carefull to obserue mans lawes And contrariwise it is a fearfull case that many liue in that think they haue done enough if they liue in obedience in respect of the authority that rules them in the places they liue in they would be much troubled if the Magistrate should be offended with them but are neuer troubled though they prouoke God to his face and they are maliciously foolish that would haue the lawes of men obeyed when they are against the Lawes of God or would haue men so rest in obseruing the iust lawes of men as not to be so forward and busie about the duties of Religion Further a question may be heer asked Why the duty of Magistrates is not heer set downe as well as the duties of Subiects I answer that in those times of the Apostles the Magistrates were without so farre from being Christians that they did for the most part persecute that way and therefore they doo auoid meddling or vndertaking to teach them that would not learn but rather be incensed against such Teachers Besides if this and other Scriptures of the new Testament bee marked wee shall finde that the duty of Inferiours is both more often and more fully taught than