6. Faith Loue do alwayes go together We learne hereby that faith and Loue are allwaies coupled together faith is not without Loue nor Loue without faith but faith and Loue goe together in all the seruants of God and can neuer be seperated and put asunder When Paule praied for the Thessalonians he remembred these two z 1. Thes 1. 3. to be in them their effectuall faith and their diligent loue It is said of the Church gathered together after the assention of Christ a Acts. 2 44. that all they which beleeued were in one place and had all things common Such as were true beleeuers were also commoners together such as had Faith in Christ had Loue toward the Saints This Luke sheweth more plainly afterward b Act. 4. 32. The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his owne but they had all thinges common Heere we see Faith and the manifestation of Faith by the fruits of Charity ioyned together To this purpose the Apostle saith c Gal. 5. 6. In Iesus Christ neither Circumcision auayleth any thing neither vncircumcision but faith which worketh by Loue. Heere also he coupleth Faith with Loue in one Yoake declaring that Faith is effectuall in the duties of Loue. So the Apostle Iohn teacheth that faith in Christ and Loue one toward another are thinges euer ioyned together d Iohn 3. 23. This is then his Commandement that wee beleeue in the Name of his sonne Iesus Christ and loue one another as he gaue Commaundement And the Apostle Iames speaking of the effectuall faith of Abraham whereby he beleeued and was iustifyed declareth that e Iam. 2. 22. the Faith wrought with his workes and through the workes was the Faith made perfect All these Texts and Testimonies of Scripture serue to teach vs that our faith must be accompanied with Loue and the one not deuided from the other Reason 1. The truth heereof will better appeare to euery one of vs If wee consider the Reasons For first they are as the Tree and the Fruite as the Roote and the Branch as the Fountaine and the Streame as the cause and the effect Faith is the Tree the Roote the Fountaine the cause Loue is the Fruite the Branch the Streame the effect The cause and the effect are Relatiues and haue relation and reference either to otherâ— so that the cause cannot be without his effect nor the effect without his cause and therefore both these must goe together The Prophet describeth the blessed man f Psal 1. 3. to be like a Tree planted by the Riuers of Waters that will bring forth her friute in due season whose Leafe shall not fade so whatsoeuer he shall do shall prosper Reason 2. Secondly faith separated from Loue or Loue separated from faith is a false faith and a false Loue. Faith without Loue or separated from the fruits of Loue is dead and without life a naked name without the thing an empty shaddow without substance a dead carcasse without breath It is nothing worth without Loue. The Apostle saith If a man had all faith so that he could remoue Mountaines g 1. Cor. 13. 1. 2. and had not Loue it were nothing he should be as sounding Brasse or a tinkeling Cymball So we read in the Epistle of Iames i Iames 2 20. That the Faith which is without workes is dead it is a Bastard Fayth a counterfet Faith an idle Faith which is no true Faith indeede but onely in Name For as a painted hand is no hand so a seeming Faith is no Faith Againe Loue without Faith is without his right order yea without his life soule his true cause and forme and so not good but euill not approued but reiected of God k Heb. 11 6. Rom. 14 23. For without Faith it is vnpossible to please God and whatsoeuer is not of Faith is sinne All workes of Iustice Mercy Righteousnesse to releeue the poore to feed the hungry to cloath the naked without Fayth are nothing worth nay all these beautifull shewes are beautifull sinnes except they be seasoned with Faith Againe to afflict thy soule to humble thy selfe to heare the word to receiue the Sacraments without Loue that is to do the duties of the first Table and to neglect them of the second Table is but Hypocrisie and maketh vs abhominable in the sight of God Seeing then Faith and Loue are as the cause and the effect that liue together seeing they loose their Names and Natures being disioyned and diuided one from another wee see it euidently and strongly to appeare that Faith in Christ and Loue to the Brethren as Mother and Daughter are ioyned together in euery true Christian Vse 1. The Vses are now to be considered First seeing these two guiftes are coupled together one with another it followeth that they must neuer be separated in a Christian man He that is ioyned with the head must also bee ioyned with the members and hee that hath his part in the Communion of Saints hath his fellowship also with Christ If it be a generall rule deliuered by Christ l Math. 19 6. that the thinges which God hath coupled together no man must separate it holdeth in this particular that Faith and Loue are not to be disioyned and dismembered forasmuch as God hath lodged them as two ghests in one house locked them vp as two Pearles and Iewels in one Closset It is a rule published by the m Cicer. de offic lib. 2. Heathen that all Vertues are knit together in one Chaine so that he which hath one hath all of them hee that wanteth one of them wanteth all so is it with this worthy paire of Heauenly graces we must not haue a Faith without Workes nor Workes without Faith but our Faith must be fruitfull to bring forth Workes and our Workes must bee thankfull to confesse them to be receyued from Faith Our Faith worketh by Loue our Loue liueth by Faith our Faith respecteth Christ our Loue respecteth the Saints Thus must these two be found in euery one of vs for they meete together in all such as shall be saued This n Titus 3 8. made the Apostle say in his Epistle to Titus Chap. 3. This is a true saying and these thinges I will thou shouldest affirme that they which haue beleeued God might bee carefull to shew forth Good-Workes These thinges are good and profitable vnto men Let vs examine our owne hearts whether we finde these two graces in vs which must bee as two twins that reioyce and take delight to bee together or two Sisters that accompanie one with another like Martha and Marie in one house so must these be two Vertues in one heart Hence it is that the Apostle Iohn saith in his first Epistle o 1 Iohn 4 20 21. If any man say I Loue
God and hate his Brother hee is a Lyar for howe can hee that loueth not his Brother whom hee hath seene Loue God whom hee hath not seene And this Commaundement haue wee of him that he that loueth God should Loue his Brother also Where hee teacheth that the loue of God and the loue of our Bretheren are knit together with such a fast knot as can neuer bee loosed and dissolued the Workes of the first Table cannot be pulled assunder from the Workes of the second Table The Apostle Peter moouing the dispersed Iewes to giue dilligence to make their Election sure and their calling certaine that so they might neuer fall away p 2 Pet. 1 5 6 7. exhorteth them To ioyne Vertue with their Faith and with Fayth Knowledge and with Knowledge Temperance and with Temperance Patience and with Patience Godlinesse and with Godlynesse Brotherly Kindnesse and vvith Brotherly kindnesse Loue. These Christian graces of Gods Spirit he would haue in them and not onely to be found in them but to abound in them and not onely some of them but they must endeuour to get them all and to ioyne one of them to another that so we may bee fruitfull in all good Workes It is not therefore enough for vs to haue one guift alone and then think we are well Let vs not flatter our selues and boast of our Religion to say wee haue Faith or Knowledge or Temperance or Loue. Hee that hath but one of them hath indeede none of them We must haue many or else wee cannot assure our selues that we haue any at all For as hee that is reformed in one sinne is reformed in all knowne sinnes and he that truely repenteth of one truely repenteth of all so hee that hath obtayned one gift hath gotten many One sinne commonly goeth not alone so one Vertue goeth not alone When Fayth commeth there commeth a Traine with it it is as a Royall Queene that neuer trauaileth abroad without her traine Faith layeth holde vpon Christ in whome q Col. 1 19. 2 3. all Treasures of Knowledge Wisedome are hidden Whosoeuer possesseth him and hath him dwelling in his heart hee possesseth all thinges If then wee by attending on the ordinance of God haue gotten Faith r Rom. 20 17. which commeth by hearing and hearing by the Word so soone as Faith is entred a great multitude and mightie Armie of Gods Graces stande about vs and throng at the doore of our hearts as it were striuing and thrusting which of them shoulde enter first and they neuer giue ouer vntill they bee all come in and haue taken vp their lodging there neuer after to bee dislodged and dispossessed of that place Let vs not therefore bee so sparing and niggardly to thinke one grace of God sufficient for vs we serue a liberall Lorde and bountifull Maister that offereth to make vs partakers of all his Treasures and to bestow vppon vs all the riches of his house We may put our hands into his Coffers and store our selues with plenty and aboundance Wee see howe they that couer their houses Å¿ Plaut in Trinum Benefacta benefactis alijs pertegito ne perpluant do lay Tile vpon Tile or Stone vpon Stone or Strawe vppon Straw so thicke that it may not raine thorow and that they may be defended from winde and weather so should it bee with vs that are setting vppe a Christian building when we haue laide a good foundation wee must couer our houses with a strong couering wee must lay Grace vppon Grace and ioyne Vertue to Vertue that though the stormes of tentations beate vpon vs yet they may not preuaile against vs though the Raine of afflictions fall vpon vs yet it may not enter into vs and although the Windes of wickednesse doo oftentimes blow vpon vs yet they may not ouer-turne and ouerthrow vs. Vse 2. Secondly seeing Faith and Loue go together and dwell together we are put in minde of a notable dutie and are thereby directed to prooue our Faith by our Loue and our Loue by our Faith and to make one of them serue to assure the other The cause wil proue the effect and the effect will manifest the cause We may proue fire by the heat and the heat by the fire a good tree by his fruit the fruit by his tree Many wil seeme faithful religious they will glorify that they beleeue boast of their piety and godlinesse yet come to their liues you shal find therein no fruits of mercy no works of charity no tokens testimonies of their loue appearing in them This mans religion is in vaine his faith is in vaine his shew of godlinesse is in vaine for pure t Iam. 1 27 2 16. Religion and vndefiled before God the Father is this to visit the fatherles widdowes in their aduersity to keep himself vnspotted of the world And the same Apostle in the next chapter teacheth That it shal not profit any man to say he hath Faith when his Faith bringeth forth no Good-workes Againe many will shew some fruites of Loue to their Brethren in Almes in liberality in giuing vnto the poore in dealing iustly and vprightly and yet haue no faith they doo them as naturall men mooued by a naturall affection or stirred vp by vaine glory or hunting after the praise of men or constrained by the lawes of Princes or fearing the reproach of the world or seeking the merit of their owne saluation All such haue their reward according to their worke but not according to their hope They haue their reward already they must look for no other they haue it among men they shall loose it with God they haue the applause of the world but they must passe another doome in the life to come Such faith before spoken of without loue is but a shadow of faith and such loue without faith is but a shadow of loue both are naught and nothing worth if they be assunder The roote ioyned to the Tree are both good and make the branches fruitfull but seperate the one from the other pull the root from the Tree and you destroy them both you kill them both This is that vse u Iames 2 18. which S. Iames vrgeth chap. 2. Some man might say Thou hast the Faith and I haue workes shew me thy faith out of thy workes and I will shew thee my faith by my workes Whereby we are taught to try the truth of our faith the sincerity of our loue that we be not deceiued in the one or in the other But how shall this triall be made Surely by making one the Touchstone to the other laying one to the other and waighing one in the ballance with the other For the Apostle willeth the vaine Christian who hath nothing but the name of faith to glory in like a poore Begger that boasteth of great riches to shew the goodnesse of his Faith by the fruits of Good-workes or else his
the Apostle set forth the fruits of Philemons loue most effectualy This is to be obserued of vs concerning the method and meaning of these words which are thus much in effect If thou wouldest more fully know the cause of my giuing thanks and the remembrance of thee in my praiers surely it is this that as God in mercy hath bestowed vpon thee a true sauing faith so my earnest desire and humble request is vnto him that the offices fruits and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ may bee acknowledged manifested and published abroade to the glory of God the comfort of the faithful and the prouocation of others For indeed thy loue giueth me great occasion of much ioy because thou my brother dost not only cheere the Saints and reioycest them but cause their very harts and bowels euen their secret and inward parts to be refreshed reioyced Diuers points to be obserued out of these Verses But before we handle the doctrines arising in this diuision it shal not be amisse a litle to examine the force of the words and the maner that Paule hath obserued in the penning of them First obserue that he saith not simply thy faith may bee made effectuall but The fellowship of thy Faith that the fruit thereof might redown and returne to many Secondly he saith not barely That his Faith might be knowne but Euery good thing that is euery grace that was in his heart because when Faith is made knowne to others and brought into sight open light many other guifts of the Holy-Ghost are made knowne as Loue Patience Liberality and such like For the grace of Faith is neuer alone in the heart but is garded with a troope and company of all other vertues and when it commeth as it were out of the doores it commeth abroad with a band and traine of all other graces Thirdly he declareth the author and cause of all these blessings from whence they proceed to wit from Christ that we shold learne not to thinke or speake of any benefite without making mention of Christ Fourthly he draweth an argument or reason why hee prayed for the efficacy of his Faith from the former experience of his Loue which was as effectuall as his Faith teaching that the experience of grace already giuen should mooue vs to begge and craue the encrease of that Grace and a perseuerance and continuance in that grace and therefore wee must not bee so simple or sencelesse to imagine when we see grace bestowed vpon any man that we haue no more neede to pray for the encreasing and growing of that grace For wee must know that there are degrees of grace there is a first Grace there is a second Grace Now that Grace may bee multiplyed and a continuall encrease and accesse to it may be added we must make daily praiers we must pray that we may haue Faith and when we haue it we must not be secure but pray that it may be effectuall and working by loue Last of al in the commending of Philemons liberality x Theophil in hunc locum he dooth not nakedly say that he gaue to the poore but To the poore Saints for all that are poore are not poore Saints many are poore that are wretched and vngodly and haue no part of sanctification neither doth he say onely that he gaue to the Saints but he refreshed them and not only that he refreshed the Saints but the very bowels of the Saints Now let vs come to the Doctrines That the fellowship of thy Faith may bee made effectuall Heere the Apostle remembreth the matter and substance of his prayer what it was that hee besought and requested of God where we see hee affirmeth that it consisted in this that the fruits of his Faith might be encreased continually augmented Doctrine 1. It is our dutie to stirre vp our selus others to increase in good things We learne from this place that it is the duty of all men earnestly to desire wish and procure the good of others and to stirre vp our selues others to encrease in the graces of Gods spirit The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him that som in the host did prophesy that is had receiued notable gifts of the spirit for the guiding and directing of his people he saide a Num. 12 29 I would to God that not only these but that all the Lords people were Prophets and that he would poure out his spirit vpon them The Apostle writing to the Thessalonians saith b 1 Thess 4 1. Furthermore I beseech you Brethren and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how yee ought to walke and to please God They had encreased already exceedingly they had gained in the Faith and were growne to a perfect age they receiue this Testimony and commendation c 1 Thess 1 6 7 8. 2 13. 5 1 2. 4 9 10. 3 10 11 that they became followers of the Apostles of the Lord They receiued the word in much affliction with ioy of the Holy-Ghost They were as ensamples to all that beleeue in Macedonia from them sounded out the word into al quarters they receiued it not as the word of men but as it is indeede the word of God which worketh in them that beleeue Touching the times and seasons he had no neede to write vnto them because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue they had no neede he should write vnto them for they were taught of God to loue one another yet he prayeth to God still to encrease them and make them abound in loue one towardes another and toward all men yea he desired exceedingly night and day that he might see their face and might accomplish that was lacking in their faith Heereunto tendeth the exhortation that Paule giueth to Timothy d 1 Tim. 4 14 15. Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of the hands of the company of the Eldership these things exercise and giue thy selfe vnto them that it may be seene how thou profitest among all men When the writer to the Hebrewes had reprooued the sluggishnesse of that people hee addeth e Heb. 6 1. Therefore leauing the Doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of repentance from dead-workes and of Faith toward God All these places of Scripture serue to teach vs the truth of this Doctrine that we must all labour to perfection that wee may be perfect as our heauenly Father is
is sweeter then the Hony it is purer then the Gold it is better then the Pearles more nourishable then meate more forceable then the Leauen more profitable then the Raine more comfortable then the Dew that falleth vpon the Herbs It is able to make a Blinde man see a Crooked man straight a Bond man free a poore man rich a sicke man whole nay a dead man it is able to make aliue againe This is a great worke it is a wonderfull Miracle that God worketh in the time of the Gospell We are borne dead in sinnes g Ephe. 2 1. and trespasses without Faith without Repentance without Grace without God without Hope without Sanctification without Saluation but the Word of God is able to bring restoring of sight to the blinde deliuerance to the Captiue liberty to the bruised healing to the broken hearted and life to the dead This is noted as the end of Paules calling and sending to Preach the Gospell h Act. 16 18. To open their Eyes that they may turne from darknesse to light and from the power of Sathan vnto God that they may receiue forgiuenesse of sinnes and an inheritance among them that are sanctified by Faith in Christ Iesus Thus also the Author of the Epistle to the Hebrewes writeth i Heb. 4 12. The word of God is liuely and mighty in operation and sharper then any two-edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit of the ioynts and the marrow and is a discerner of the thoughts and intents of the heart If any aske the question how it hath this power I answer not by any inherent quality in it selfe nor by any force it receiueth from man that preacheth it but from the Supernaturall power of God k Gal. 2. and Psal 19 7 8 13 who is mighty in the hearts of men reioycing the heart conuerting the Soule giuing wisedome to the simple graunting light vnto the eyes and keeping from presumptuous sinnes by it Reason 2. Secondly that way whereby God worketh Faith in vs by the same meanes he beginneth our new-birth and maketh vs his owne Children But the ordinary meanes to worke Faith in vs is the preaching of the word For how shall they l Ro. 10 14 17 call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And how shall they Preach except they be sent So then Faith is by hearing and hearing by the word of God We see heereby that Faith is the cause and beginning of repentance we see also that Faith is wrought by the word and therfore by necessary consequence repentance must come by the word Here are three things offered to our considerations the Word Faith and Regeneration Regeneration is a fruit of Faith Faith is an effect of the Word the Word is preached by the Minister Now it is a true rule m Causa causae est causa causati that the cause of the cause is also the cause of the effect and therefore the preaching of the Word beeing the cause of Faith which causeth Repentance and Regeneration must also needes be the cause of Repentance and of Regeneration Reason 3. Thirdly it is the ordinance of God to worke this good worke of Regeneration in vs because we cannot by our wisedome or any naturall guifts in our selues though most esteemed in our owne eyes and greatly magnified by others attaine sanctification of life or beleeue vnto saluation This the Apostle testifieth 1 Cor. 1. and maketh this the reason why God will saue vs by the hearing of Faith preached n 1 Cor. 1 21. Seeing the World by it owne wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue There is a double knowledge of God and a double way to know him one Naturall the other Spirituall Naturall by the sight of the Creatures by the view of the world by beholding the heauens o Psal 19 1. Rom. 1 19. which declare the glory of God whereby the eternity the Maiesty the power the wisedome the greatnesse the goodnesse of God doe appeare Spirituall by hearing and hearkning vnto the word of God which not onely beareth witnesse to those essentiall properties of God more sufficiently and fully then the former but setteth down distinctly the Trinity of the persons and the mercy of God toward the elect promised and performed vnto them for Christs sake Naturall reason is blind in the matters of God and though it may serue to make vs without excuse it cannot suffice to bring vs to saluation without a farther and better guide So then the Lord to make the wisedome of the World foolishnesse and to gaine glory to his owne Name and to shew that he hath vouchsafed that grace mercy to vs which he denyed to the wisest among the Gentiles that were learned and skilfull in all humane knowledge but were vtterly ignorant of his Word hath raised vp to vs a light which they neuer saw and made vs to heare the sound of a voyce which they neuer heard Seeing therefore the word preached is of so great force that it causeth Faith in vs which all the wisedome of the World could neuer worke it followeth that this word of God is the ordinarie cause or Instrument of our conuersion and saluation This is so plain so pregnant a truth that it is greatly to be wondred that any should stumble or stagger at it and that all doe not submit themselues vnto it Obiections brought to proue preaching not to be the ordinarie meanes to beget faith But because doubts arise and Obiections are made against this point and principle plainly proued and firmely established by reasons out of the Scripture let vs see what they are and how they may be answered Obiection 1. First of all it is obiected that there are other meanes effectuall to worke Faith and to bring to Repentance as afflictiō or priuat admonition Touching affliction such as liued in Idolatry in ignoraunce in vncleannesse that fauoured wholly of the flesh and nothing at all of the spirit haue bin brought to confesse and forsake their sinnes and to humble them-selues vnder the mightie hand of God some being afflicted in body p 2 Chron. as Manasseth others troubled in Conscience feeling the wound of the spirit groaning vnder the stroke of Gods iudgements q Actes 9 6. as Paule in his conuersion haue by this meanes had Faith and Repentance giuen vnto them And touching priuate exhortation it is made auayleable to turne vs to God Hence it is that the Apostle teaching that a beleeuing Husband may with a safe Conscience vse the company of an vnbeleeuing Wife and a beleeuing Wife vse the companie of an vnbeleeuing husband so that the one ought not depart from the other hee vseth this Reason
is in vaine for them to resist God and the power of his might Let them refraine from iniuring his Seruants and from going about to stop their mouthes let them remember what Gamaliell said n Acts 5 38. Now I say vnto you refraine your selues from these Men and let them alone for if this counsell or this worke be of men it will come to naught A notable lesson to bee learned of all malicious men and bloudy persecuters of the Gospell that would if it lay in them bury all remembrance of Christ and his Gospell they shall finde and feele the strength of him against whom they wrastle they shall see the folly of their owne waies and the madnesse of their owne workes and they shall in the end perceiue it to be as vnpossible and themselues as vnable to hinder the free passage of the Gospell as to bind the wind in their Fistes or to stop the Raine of Heauen from watering the earth Hence it is that the Prophet speaketh to like purpose to the Enemies of the Church o Esay 8 9. Gather together on heapes ô ye people and ye shall be broken in peeces and hearken all yee of farre Countries gird your selues and ye shall be broken in peeces gird your selues and ye shall shall bee broken in peeces Take counsell together yet it shall be brought to naught pronounce a decree yet it shall not stand for God is with vs. Vse 3. Thirdly seeing the Gospell cannot be stopped it it is the dutie of all of vs to pray for the free passage of it We haue a promise that God will spread abroade his sauing health and magnifie his great Name ouer all the Earth now it belongeth as a speciall duty to vs to pray vnto him to glorifie himselfe and to make his Name knowne among the Sonnes of Men. This charge doth the Apostle giue vnto the Thessalonians p 2 Thes 3 1 2 Furthermore Bretheren pray for vs that the word of the Lord may haue free passage and bee glorified euen as it is with you and that we may be deliuered from vnreasonable and euill Men for all men haue not Faith It is the duty of all the godly to pray for the enlarging of the Gospell whereby the Kingdome of God is also enlarged Let vs be mindfull daily of this duty desiring of the Lord this grace that the Gospell may be freely preached and cheerfully receiued q Math. 9 38. that he would send forth labourers into his Vineyard and maintaine them against rauening Wolues that seeke to deuour them that he would blesse their labours and remoue all stumbling blockes out of their way that hee would giue them courage and constancy in discharging their duty vtterly remoue al hirelings and false teachers out of his Vineyard It is God that must thrust forth Labourers into his Haruest It is he that fitteth them to the worke It is he that blesseth them in the worke Let vs not therefore be wanting to our selues but pray to the Lord of the Haruest to send out able worke-men to gather the Corne into his Garner The cause why we are not furnished with such Teachers and if we bee furnished yet the worke doth not prosper vnder their hands is because we doe not aske for a blessing from God from whom euery good guift proceedeth Vse 4. Lastly this serueth as a great comfort both to the Pastors and people For seeing the Gospell shall haue his course let the Ministers boldly go forward in the discharge of their dutie and teach the people committed to their charge Let vs not feare the faces of Men. The word which we preach is the word of God who is able to maintaine it and make it mighty in our mouthes to cast downe hils and holds that lift vp themselues against it He is able to danut and dash in peeces all those that set themselues against it The worke is the Lords the Worke-men are the Lordes the blessing and successe is the Lords and they that striue against it fight against the Lorde Let vs comfort our selues in these thinges against all the disgraces and reproaches of the World And concerning the Professors of this Gospell let this Minister comfort also vnto them that they builde not vpon the Sand or vppon a weake Foundation but their building standeth vpon a Rocke which shall neuer be remooued The Apostles comfort themselues and encourage one another r Acts 4 29. in the worke of the Ministery because they were assured that the word which they deliuered was no vaine word nor deceiueable Fable but the Gospell of Christ who chose them to the calling and sent them to the worke and strengthned them to stand and gaue them wisedome to conuince and confound all their Aduersaries Likewise Paule teacheth ſ Phil. 1 14. That many of the Brethren in the Lord were boldned through his bands to confesse and professe the truth of God We cannot fall except the word fall with vs nay except God fall with vs so long as wee stand fast in the Faith Wherefore howsoeuer others shrinke backe and make ship-wracke of a good conscience let vs hold out vnto the end and then wee shall be sure of eternall happinesse in the Heauens The occasion and argument of this Epistle Hitherto we haue handled the time when this Epistle was written and the place from whence it was written to wit when hee was in prison Now let vs consider the Argument thereof and the occasion whereof it was written The occasion of penning and writing this Epistle was double First generall for the instruction and direction of the whole Church in some necessary points of faith and obedience intreating most waightily and wisely of Iustice mercy mildnes meeknes moderation reconciliation Christian equity u Caluin vpon Philemon insomuch that he seems rather to respect the edification of the whole Church then to haue in hand the businesse of one poore and priuate man The speciall occasion was to intreat at Philemons hands to pardon his seruant that had offended him and to accept his subiection and submission vnto him This Phile. as it seemeth was a cittizen of Colosse x Hierom. in prolog Coloss Erasmus in hunc locum a citty scituate in Phrygia not far frō Laodicea whose seruant Onesimus committing either Theft in purloyning away his Maisters goods or some other great and grieuous crime as the manner of leud and euill Seruants is ran away from his M. as far as Rome being many hundred miles distant from Colosse where he supposed he should heare no more of him or if he did would not follow and pursue after him so far This Fugitiue and Runnagate Seruant false fingered and false hearted comming to Rome y Synop. Athana in hanc Epist was by the gratious prouidence of God brought where Paul the Apostle lay bound in prison and hearing him among others preaching the Gospel of Christ to Remission of sins to all
Churches for the most part on the Lords day assemble at one houre wee come together at one time a blessed houre a blessed time the best houre the best time in the whole Weeke O how should wee loue it how should we desire it how should wee delight in it Then do wee pray for the Church then the Church prayeth for vs then are wee mindfull of our Brethren then are our Bretheren likewise mindfull of vs then is God mindfull of vs all Then we call vpon God for his Saints then doo the Saintes vpon the earth call vppon God for vs then dooth GOD heare vs all both them and vs them for vs and vs for them This is a sweete Harmony and pleasant agreement when wee do thus with one minde and with one mouth glorifie God and with a feeling of Gods mercie can cry out Å¿ Psal 84 1 2 O Lord of Hoasts how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lorde for mine heart and my flesh reioyce in the liuing God On the other side great is their wickednesse and prophanesse that do not affect such times of publicke Prayers they shewe themselues to bee beastly minded and ledâ—… with the wicked Spirit of the Deuill into all abhominations neyther may such looke to finde any benefite or feele any comfort by the Prayers and supplications in those places and at such holie times powred out It is a great priuiledge belonging onely to the faithfull to haue right and interrest in the Churches Prayers It is not so with the wicked so long as they abhorre such meetings which are the most fruitful seasons when God with a gracious dew doth raine vpon his inheritaunce they are as barren trees and as withered branches that are reserued for the fire of Gods vengeance and heauy indignation This is it which the Prophet sayeth t Psal 129 8. They which go by shall not say the blessing of the Lord be vpon you or We blesse you in the name of the Lord. So long therefore as they remaine in this contempt of God and of his Religion the prayers of the Church shall not auayle them 3. Lastly it reproueth such as neglect this duty and whereas they should pray for others do curse and ban them and wish all euil to come vpon them The Prophet Ieremy complaineth that hee had neyther bought nor solde among that contentious people u Ier. 15 10. and yet euery one did curse him These men loue cursing and therfore it shall come vpon themselues and enter into their soules and as they loue not blessing so it shall bee farre from them We are commaunded x Math. 5 44 to loue in stead of hating to do good instead of hurting to pray instead of persecuting and to blesse insteade of Curssing But of this Doctrine wee haue spoken more at large y Vpon the exposition of Numb 21. else-where and therefore will I heere passe it ouer and proceede vnto that which followeth Verse 5. When I heare of thy loue and Faith which thou hast towardes the Lord Iesus and toward all Saints In these words the former Thankes-giuing is amplified by another circumstaunce containing the cause wherefore the Apostle gaue thankes to his God for him and did make mention of him in his Prayers because he had heard by the report of the Brethren howe great Faith and Loue were in him Heerein we haue these particulars to be considered First hee reduceth the principall pointes of saluation to two heads Faith and Loue. In these standeth the happinesse of the godly by these a Christian man is perfected for they are the chiefe graces of the Holy-ghost Secondly he beginneth with Loue and placeth it before Faith Faith indeed is more precious but it is inward and hidden in the heart and in Nature and order goeth before Loue but hee first nameth Loue because it is better knowne to vs better seene of vs and is as the Touch-stone to try our Faith For though the cause be more worthy then the effect yet the effect is more perspicuous and manifest so Faith being the cause of works is more excellent but Loue as an effect is more euident Thirdly wee see that albeit Faith be set in the last place for the reason rendered before yet Fayth is first defined and so the order somewhat inuerted Now it is described and declared by his Obiect that it respecteth Christ Iesus Last of all hee defineth loue which he aplieth to the Saints albeit it extend to Infidels to reprobrates to prophane enemies whom also we are to loue yet a speciall maner of loue is due to the Saints which are members of the same body with vs. For euen as God loueth all mankind and all the workes of his hand who as hee created them so he preserueth them feedeth them giueth them fruitfull seasons filleth their hearts with ioy and gladnesse and maketh his Sun to shine vpon them and the raine to fall vppon them to make them without excuse but he loueth his Church with a speciall loue not onely giuing them temporall blessings but such as do accompany saluation the one hee loueth as his creatures the other both as his creatures and his Children so are wee to loue all mankind as our owne flesh but not in an equal degree with the faithfull who are tied together in a straighter band because there is not mutuall loue betweene the godly and vngodly neither do they grow vppe into one body But the godly are charged to loue one anothâ—… and they are made the members of Christ and heyres with vs of eternall life and therefore loue is especially and principally to be shewed to the Saints that is vnto the Elect which ought to be aboue all the creatures in the world deere vnto vs z Why the elect are called Saints who are called Saints for two causes First because they are purged clensed from their sinnes by the blood of Christ Secondly because they are framed and fashioned by the spirit of God to an holy life and godly profession and conuersation Thus much touching the order interpretation of the words Now let vs see what doctrines arise from hence for our instruction and edification When I heard of thy Loue and Faith The Apostle doth not say heere that he saw and beheld or was an eye-witnesse of the Faith and fruits of the faith of Philemon but that he heard of them by the report of the Brethren Paule at this time as we haue shewed liued at Rome and Philemon dwelled at Colosse many Miles distant the one from the other yet his faith was published and his loue manifested throughout the whole worlde which necessarily inferreth that he openly professed them and made it knowne what religion he was of For if Philemon had not shewed boldly his faith and witnessed a good confession before many witnesses it had beene vnpossible that Paule being so farre from him should haue heard of it
These men through their benumming and back-sliding cause the name of God to be euill spoken of raise a scandall vpon their profession bring an euil name vpon the word and open the mouths of wretched men to speak against true Religion and all those that do embrace it True Religion is a woorthy worke and a great building it requireth harde labour great patience much striuing and long continuance whereof our Sauiour Christ putteth vs in mind when he saith b Luke 14 28. 29. Which of you minding to builde a Tower sitteth not down before and counteth the cost whether he haue sufficient to performe it least that after he hath laide the foundation and is not able to performe it all that behold it begin to mocke nim saying This man began to build was not able to make an end Wherefore it standeth all Pastors people vpon to remember from whence they are falne and to do their first workes lest God come against them in his anger and vex them in his fore displeasure The calling of the Ministery is an high calling it is one of the highest callings but if wee make it a calling of ease and ydlenesse feeding our selues and not teaching the people we disgrace our office and make it most vile with God and men This is it which our Sauiour expresseth vnder the comparison of Salt when hee saith c Luke 14 35. Salt is good but if Salt haue lost his sauour wherwith shall it be salted It is neither meet for the Land not yet for the Dunghill but men cast it out All other things though corrupted and spoyled yet retaine some other vse as we see in Wine when it is sower in a Tree when it is dead and withered and in straw when it is rotten they are turned into other vses but if d Berent in Luke 14. the Salt be vnsauoury it is good for nothing it is hurtfull for the Land it is vnprofitable for the Dunghil no reckoning or account is to be made of it e Socrat. lib. 3. cap. 13. but to be troden vnder foot as vnsauoury So then such as are made Ouer-seers of others to teach the Church and watch ouer the people of God are reproued being idle slothfull and such as will take no paines in instructing those that are committed vnto them Let Ministets be diligent and watchfull to doe the duties of their calling let them preach the worde in season and out of season let them beware of sluggishnesse and slothfulnesse Al such as are idle and negligent are not worthy to be maintained they vsurpe that hire which they receiue they haue no right or interrest to liue of the Gospell that doe not preach the Gospell they haue no iust title to eate the milke of the flocke that do not feede the Sheepe albeit they may claim their wages by the Lawes of men yet they are no better in the account of the high God then Theeues and robbers that liue by ruine and spoyle of the people f Gal. 6. 6. who are partakers of all their goods and yet like wrongfull vsurpers they wil not teach them in the word yea the good ordinances of men require that such as receiue wages should doo the worke and such as take the hire should take the paines If any man haue an house to build if he see the Carpenter and Mason idle and do nothing so that the frame to bee set vp is in no greater forwardnesse in the end of the yeare then it was in the beginning will hee pay them their wages Or if we haue any businesse to do will we pay the workemen before the worke be finished or if they let it alone and leaue it vndone And shall it go worse with the people of God then all other that hire labourers to labor for them Or shall they alone be constrained to maintaine and sustaine ydle Lubbers and loyterers that can do nothing or will do nothing more then a Child of seauen yeares old may do as well as themselues We are the Lordes Builders and spirituall Masons to build his Church we are his husbandmen to Till his ground we are Shepheards to feede his flocke It is out dutie to frame his building and euery day to adde somewhat to the building It is our duty to Plough vp the fallow ground and sow the precious seed of the word among them that they may grow thereby It is our dutie to feed his Sheepe with wholesome food and to lead them into greene pastures If we bee not carefull to do our worke there is no reason we should receiue his wages and if we care not to discharge the duty we cannot with a good Conscience take a penny if we will be at no paines what warrant haue we to make any gaines by our ydlenesse God hath prouided for vs a liberall allowance hee requireth of the people a cheereful performance thereof and he chargeth the ministers to haue a carefull remembrance to labour in the Lordes haruest that so they may eate their owne bread and not liue by the sweate of other mens browes It is a generall rule deliuered by the Apostle binding all persons and degrees of men g 2 Thes 3 10 11. Euen when we were with you this we warned you of that if there were any which would not worke that he should not eate for wee heare that there are some which walke among you inordinately and worke not at all c. Let all such therefore as are negligent in the work of the Lord and stand ydle without employment consider that as God hath giuen no guifts to be ydle but to be vsed so he would haue no ydle persons to bee maintained he doth grudge them their meate he dooth not allow them a Morsell of bread he regardeth not though they starue that will not set their handes to labour For he inhibiteth and forbiddeth his Church and people to bestowe any thing vppon sluggards or to giue them any succour to the end that the forcible weapon of necessity may constraine them to set their hand to worke and also to busie themselues in the Calling which they professe And this standeth with exceeding great equitie and good reason For what is meate but the rewarde of Labour And what is the Wages which they haue but the recompence of the Worke Or what is hyre but onely the reward of paines-taking Now he that doth no good but is vnprofitable to mankind and is not dilligent in his businesse what right or reason is it that he should be rewarded as a Labourer The second reproofe Moreouer they are heere reprooued that vse their guiftes â—o the hurt and hinderance of others For if such be iustly blamed and condemned as hide their guifts to their hinderance and vse them not to the benefit of others they are much worse that abuse them vnto euill that vse their wit to vndermine the ignorant their wisedom to beguile the simple their learning to
are to be learned of vs. Obiection 1. First our Sauiour sayeth Math. 23 9. Call no man your Father vpon the earth y Mat. 23 9 10 for there is but one your Father which is in heauen Bee not called Doctours for one is your Doctor euen Christ If then God onely be our Father and no man is to bee called by this name either we must account the Ministers Goddes which were blasphemy or debarre and deny them this Title which were contrary vnto other Scriptures Answere I answere Christ doth not in these words forbid the denomination but restraine the ambition of men as appeareth by the conclusion of the words Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe and whosoeuer will humble himselfe shall be exalted Hence it is that the Apostle calleth himselfe z 1 Tim. 2 7 1 Cor. 4 15. as well the Doctor of the Gentiles as the Father of the Corinthians It is one thing to haue the name and another thing greedily to hunt after it and proudly to challenge it to our selues Besides touching the fountaine of our first birth and the foundation of our faith and regeneration he is our onely Father we ascribe it to no man vpon the earth But euen as touching our naturall being hee hath ordained subordinate causes as his Instruments and fellow-workers to beget vs and bring vs into this world and to giue vs life a Exod. 20 12. whom he doth honor with the titles of Fathers and Mother So touching our new birth although it be the sole worke of the spirite and therefore proper to God yet because he worketh it by the word Sacraments the preaching and dispensation whereof he hath committed to the Ministers and appointed to be conueyed to men by their meanes he dooth communicate to them the appellation of Fathers as those whom he vseth to bring vs beget vs vnto God So then Paul so giueth himselfe the name of Father as that he neither robbeth God nor taketh from him the least iot of the honor that is due to his name For it is a common rule that they are not contrary which are subordinate When one is vnder another and inferiorly ordered ordained to another there is a good agreement betweene them God is the choise cause Paule is the Instrumentall Obiection 2. Againe the Apostle depresseth and derogateth from the Ministerie and sayth b 1 Cor 3 6 7 I haue planted Apollos watered but God gaue the encrease So then neither is he thar planteth any thing neyther he that watereth but God that giueth the encrease How then doth it come to passe that he doeth there so much debase them and heere so greatly honour them as to make them fellow workers yea fellow-fathers with God He may seeme to be vnconstant as a Reede shaken with the winde and to lift vp and cast downe at his owne pleasure Answere I answere the contrariety is not in the wordes of the Apostle the difference is in the persons with whom he dealeth and to whom he writeth So there seemeth a contradiction betweene Paule and Iames in the matters of Faith and Good-works c Rom. 3 20. Iames 2 24. Gal. 2 16. Paule saith We are not iustified by workes Iames saith We are iustified by Workes Paule saith We are not iustified but by Faith Iames sayeth We are not iustified by Faith onely Heere is a shew of dissention but it is onely in shew not in trueth for then in one of them should be no truth The Reason why they vse a different order of teaching is the diuersity of the Schollers which they instructed and the contrary affection of such as they taught and informed Paule had to do with Iusticiaries that sought to be iustified partly by faith and partly by works partly by Christ partly by themselues partly by somwhat in another and partly by somwhat in themselues partly by the merits of another and partly by their own strength and merits Iames had not to do with such persons but with Libertines and loose liuers which confessed in wordes free Iustification thorough Faith in Christ yet they were deceiued and had not learned that all those that are iustifyed are also sanctified that all that are in Christ are become newe Creatures that they are borne anew and walke not after the flesh but after the spirit and therefore thought workes needlesse and fruitlesse Thus Paul dealt in this place If at any time he saw so much honour giuen to the Ministers as that Gods honour was diminished or any way obscured and so hee robbed of his glory then hee pulled downe their estimation that God might haue his right and be vnto vs all in all But if on the other side they were debased and disgraced as in these dayes they are whereby the word also was abhorred and God the Author of it and the ordainer of them dishonoured they ought to haue their due they are to magnify their office and to be esteemed as the Ministers of Christ As for example when we haue to deale either with the Anabaptists that wait for reuelations and vtterly reiect the Ministry Ministers of the worde or with those prophane Atheists of our time who contemn them and count them idle and of no vse and so haue no regard of them or respect vnto them wee are to shew in what an high calling God hath seated them He saith of them d Math. 10 20 It is not you that speake but the spirite in you He saith of them He that heareth you heareth me and he that despiseth you despiseth me He saith of them Whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained This serueth to stop the mouthes of carnall men and alloweth vs to know our selues when the worlde will not know vs or acknowledge vs. But when we haue to deale with those of the Church of Rome who make their Pope a God on earth and set their Cardinals and Clergy aboue the word we are to be taught what the Ministry is of it self being separated from the spirit of God an empty sound without force and a bare Instrument without effect in the hand of the workeman that can do nothing of it selfe but as it is vsed and applied by the worke-man Thus much of the remoouing of such Obiections as might hinder the vse and profit of this Doctrine Vse 1. Now let vs come to consider the Vses which are either general belonging ioyntly both to the Pastors people or special belonging to either of them First seeing the Minister and people ought to loue as Father and Sonne it teacheth them to cut off all occasions of discord and diuision and to nourish loue and mutuall concorde one with another It may bee many occasions may arise which if by wisedome they be not smothered and suppressed in the beginning they are as little sparkes that quickly break out into a flame and the flame
in-sufficient idle and reproachfull Ministery and an euident occasion of keeping out of sufficient men and able Work-men both able and apt to teach and of impouerishing such as are already entred This is the cause of many wandring Leuites and of sundry that sit idle for want of imployment Lastly this ordinary absence is against the Statutes of Princes and the decrees of Counsels holden not onely in the most pure times but in the most palpable times euen as it were at midnight when the whole earth was ouer-shaddowed with darknesse These appointed l Conci Antioch can 17. Conc. Sardi c. 14. Can si quis vult dist 39. Conc. Calsid can 10. Conc. Trid. sess 7. ca. 8. many Cannons and Constitutions charging the Minister to bee resident in Gods Tabernacle not to be absent from his Parish least hee loose that excellent Talent which God hath bestowed vpon him appointing that no man should be ordained Minister of two Churches but limiting him to remaine in that vnto which hee was first called If any be called to another charge let him simply giue ouer the former and claime no interest in it If any be otherwise he shall be prohibited from the Lords Table and be excommunicated Hitherto we haue shewed the necessity of the Pastours presence and opened the reasons whereby it is confirmed and strengthned Now it remaineth to answere such obiections m Obiections brought to iustifie the Pastors absence as are brought to iustifie the ordinary absence from the charge which hee hath taken vpon him There are many thinges brought and alleadged to warrant this absence Salomon teacheth that the Sluggard is wiser in his owne conceit then seauen men that can render a reason The causes that are pretended to excuse and defend the Pastours absence are taken partly from the holy Scripture and partly from naturall reason Obiection 1. First they say it was lawfull and lawfully practised in Epaphras who was the Minister of the Colossians yea a faithfull Minister yet absent from that Church Col. 1 7. and 4 12. The like might be said of Epaphroditus absent from the Phillippians Answere I answere first it doth not appeare plainely and directly that they were the Pastors of those Churches rather it seemeth they were Euangelists that went from place to place and alwaies seconded the labours of the Apostles For it is to be thought that Archippus n Col. 4. was the Pastour of the Colossians who is charged to looke to his Ministery that he had receiued in the Lord that he fulfill it Secondly their absence was not wilfull and ordinary but they were imploied by the necessary occasions of the Church chosen and enioyned to dispatch the businesse thereof Obiection 2. Againe they obiect that hee which preacheth the Gospell must liue of the Gospell 1 Cor. 9. but without ioyning Liuing to Liuing as it were house to house all cannot liue by reason of the smalnesse and slendernesse of the liuing therefore it is tollerable in some Answere I aunswere the want of sufficient prouision cannot bring with it a sufficient tolleration It dooth no more warrant the Act then to do euil that o Rom. 3 8. good may come therof whose damnation is iust If there be a rouing Ministery among vs and a wandring vp and downe of such as offer their seruice for ten shekles of Siluer and a sute of apparrell and an ordinary allowance of meate and drinke it belongeth to the Magistrate to reforme this disorder and to redresse this mischeefe Thus it was among the Iewes in the Old Testament but this misery and calamity fell vpon them p Iudg. 19 1. when there was no King in Israell Secondly it is better to take some other lawfull meanes in such pouerty of the Church as to labour with the hands as q Act. 20 1. Thess 3 8. Paul did or to practise some other laudable science which will be without offence to God or Man Obiection 3 It is in his power to roote vp that did plant it belongeth to him to pull downe that did build he can destroy that doth preserue But the positiue Law of man appointed them their circuit and boundes and consequently may order them as it thinketh and may giue leaue of absence Answere I aunswere that Magistrates may not abrogate and abolish Lawes constituted and conformed according to Gods Lawes Againe the diuision of Parishes is not from men but of God For when the Scripture r Act. 24 23 Tit. 1 5. and 1 Cor. 12 40. willeth Elders to bee chosen for euery Church and that these assemblies should bee with the greatest conuenience of order and comelinesse it is plaine that thereby is prescribed a diuision of nationall Churches into particular Congregations For this cause Paule left Titus in Creta that he should continue to redresse the thinges that remaine and should ordaine Elders in euery Citty So the Apostles ordained Elders by election in euery Church Obiection 4. Againe it may be said a man may haue two Liuings being by Law vnited Therefore before they be vnited Answere I answer if the vnion bee such that there may bee but one body and one competent and commodious resort thereof together in one place so as one Pastour may fitly instruct them and lead them out and in in the duties of Religion in the sanctification of the Sabbaoth in the practise of holinesse and in example of life then it followeth that albeit it be lawfull to make this coniunction yet it is not proued lawfull before the vnion It is lawfull being made one Congregation one assembly one Church which is vnlawfull so long as it remaineth diuided maketh two Congregations two assemblies two Churches For the Minister may conueniently teach them together whom he cannot possibly teach asunder as the Schoole-maister may teach the Schollers that belong to one Schoole but not those that belong to diuers Obiection 5. Moreouer if it bee vnlawfull then especially in this point and for this cause because he receiueth maintenance where he doth not labour But it is lawfull to take wages where there is no worke doone as appeareth 2. Cor. 11 8. Where Paule saith I robbed other Churches and tooke Wages of you to doe you seruice Answere I answer the place is to be vnderstood of extraordinary Ministers and of extraordinary occasions when and where no setled and sufficient maintenance is established and therefore doth not prooue the matter in question And where as according to our diuision of Parishes lands are occupyed by Forrainers and Strangers and consequently Tithes and duties taken of them without any feeding of them it was ordained to establish a certaine knowne and definite maintenance and besides the Minister not failing in his calling they may be partakers of his labour Obiection 6. Furthermore it is obiected that Pastors are not tied to particular places but are discharged by a generall teaching It skilleth not where
maliciousnesse be ye curteous one to another and tender-hearted freely forgiuing one another All these Testimonies and examples as a Cloud of Witnesses serue to teach vs that repentant offenders must be forgiuen and their offences blotted out of our remembrance Reason 1. The reasons to confirme this truth farther to our consciences are not far to seeke but neere at hand For first hereby we imitate our heauenly Father and are made like to him As we are commaunded to be holy as he is holy so we are charged to Be mercifull Å¿ Luke 6 36. Ezek. 18 23. because our Father also is mercifull who hath not desire that the wicked should dye but that he should liue if he returne from his waies God is prouoked of vs euery moment and we are indebted vnto him ten thousand Talents yet he is intreated of vs and he is reconciled vnto vs so that he maketh his Sunne to arise vpon the good and euill and the raine to fall vpon the iust and vniust ought not we therefore to loue one another and to forgiue one another after his example This is the reason vsed by the Apostle t Col. 3 12 13 Now therefore as the elect of God holy and beloued put on the bowels of mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell to another euen as Christ forgaue euen so doe ye It were wofull to vs if God were not ready to forgiue for we finde our selues ready to offend and one sinne vnpardoned is sufficient to make vs be condemned Reason 2. Secondly our forgiuing of our Bretheren giueth comfort and confidence that we our selues shall be forgiuen We are taught to gather assurance of pardon to our owne hearts from our readinesse to forgiue others that God wil in Christ hath forgiuen vs our trespasses This we see in the fift petition of the Lords Prayer when we are taught to say and to pray u Luke 11 4. Forgiue vs our sinnes for euen we forgiue euerie man that is indebed to vs. Euery one would be glad to haue a sure testimony and infallible witnesse of the forgiuenesse of his sinnes for from hence commeth our greatest comfort Now there cannot be stronger Argument to worke in vs this perswasion seeing that we by examining our affections toward our Brethren may conclude the certainety of Gods mercy toward vs. For our forgiuenesse is not made x Cyprian sermo 6 de orat dominica the cause but the signe and Seale of Gods forgiuenesse for as much as his pardoning of vs doth worke in vs the pardon of others Reason 3. Thirdly it is a certaine thing that such as will not forgiue shall themselues neuer be forgiuen Our forgiuenesse is vpon condition if we remit the offences of others if we retaine them our owne sinnes are also retained If then the example of God and our owne assurance cannot draw vs to this duty let the greatnesse of the danger moue vs to forgiue which hangeth ouer their heads that harden their hearts in hatred and mallice against their Brethren This our Sauiour setteth downe immediatly after the Lords Prayer y Math. 6 14 15. Mat. 11 25 26 For if ye doe forgiae men their trespasses your heauenly Father will also forgiue you but if ye doe not forgiue Men their trespasses no more will your Father forgiue you your trespasses And in another place he saith When ye shall stand and pray forgiue if ye haue any thing against any Man that your Father also which is in heauen may forgiue you your trespasses for if you will not forgiue your Father which is in Heauen will not pardon you your trespasses This the Apostle Iames assureth z Iames 2 13. That there shall be condemnation mercilesse to him that sheweth not mercy and mercy reioyceth against condemnation This we see in the example of that euill Seruant that fell from his Maisters fauour and was denyed forgiuenesse For when as being vnable to pay a Mat. 18 26 27 28 29 30. He cryed for mercy desired forbearance and promised payment his Maister had compassion vpon him loosed him and forgaue him the debt But when that Seruant dealt hardly with his Fellow-Seruant that ought him an hundred pence so that he laid handes vpon him tooke him by the throat and cast him into Prison his Lorde called backe his grant and required the debt of him and deliuered him to the Tormentours This may seeme very strange at the first that his Lorde should forgiue the Debter yet and afterward exact the debt of him to pardon the offence and to punnish the offender This may seeme all one as if a Magistrate should remit the theft and execute the Theefe But we shall not greatly maruaile at this dealing if we consider that God giueth pardon vpon condition and that we receiue pardon vpon condition True it is this condition is not alwaies or heere in this place expressed but it is here and alwaies to bee vnderstood Notwithstanding sometimes the condition is added as when Christ saith Condemne not and ye shall not be condemned forgiue and ye shall be forgiuen Luke 6. So that he forgiueth vs our offences condicionally that we forgiue the offences of our Brethren Thus he forgaue the Seruant that was not able to pay to teach him compassion and mercy toward those that were indebted vnto him If we will not forgiue but require of our debters the vtmost farthing we shall finde the Lord as hard and our selues to make a Law against our selues Wherefore to the end that Gods example may be followed in well doing that our owne consciences may be assured of forgiuenesse and that great danger is incurred through want of forgiuenesse we learne that God requireth it as a speciall duty of vs to shew our selues ready and forward to forgiue our Bretheren that haue wronged and offended vs. Obiections made against this doctrine And howsoeuer this Doctrine be proued by Scriptures cleered by examples and confirmed by reasons yet as it standeth not with the liking of flesh and bloud which is ready to reuenge and breath out threatnings so carnall reason ministreth many obiections which are not to be passed ouer but to be diligently discussed and dissolued It shall not therefore be amisse before we proceede to the vses to answer such questions as stand in the way whereat the vnleatned stumble as at a stone that lyeth in the way which being determined we will handle the Vses Obiection 1. First seeing we are bound to forgiue euery one that is indebted vnto vs the question may be asked whether this extend to all debts and that we are charged to forgiue all our Debters Answere I answere debts are of two sorts either Ciuill which commeth by Couenants of buying and bargaining one with another without which the life of man cannot consist Of these mutuall Couenants and Contracts betweene
from the secret worke of Gods prouidence which may be thus concluded If the prouidence of God haue gouerned his departure that by occasion thereof he is changed for his good and for thine that he might bee saued and thou better serued then receiue him againe vnto thee But the prouidence of God hath guided his departure c. Therefore receiue him againe vnto thee The second reason is contained in the 16. verse because Onesimus of a Seruant is mâ—de a Brother to Paule much more to Philemon and therefore to be loued exceedingly being bound by a double band to wit in the Flesh in the Faith In the Flesh as a Seruant In the Faith as a Christian whereas Paule had onely one cause to loue him namely the common Faith This reason may be thus framed If Onesimus of a bad Seruant be made a good Seruant yea more then a Seruant euen a Brother much to be loued then receiue him But Onesimus is become more then a Seruant Therefore receiue him Thus we see how the Apostle intermingleth Reasons with Obiections and Obiections with Reasons So then according to the former order and Interpretation of the words the summe of them is thus much in effect But thou will say vnto me He ranne away from me I graunt indeede and cannot deny but that his purpose was wicked and I acknowledge the cause that mooued him to leaue thee and to forsake thy house to be very leud to wit the feare of punishment for his offences but looke looke I say vnto the end purpose and counsell of God in his departure from thee which appeareth to be farre from the drift and intent of Onesimus to wit by his flight to bring him to Rome by bringing of him to Rome to direct him to me in prison by directing of him to me to conuert him to Christ and by conuerting of him to Christ to change him from a bad and leud to a faithfull and profitable seruant What said I a Seruant nay a degree higher euen a Brother Consider therefore I pray thee how many waies thou art to respect this my sonne Onesimus and to accept of him For in that he is now ioyned to thee in the common fellowship of the Faith through the great mercies of God in Christ thou art bound to regard him hence-forth not as an ordinary Seruant but as a deare Brother in Christ equall with thy selfe in the Couenant of grace and the inheritance of eternall life withall remember how many waies he is ioyned to thee rather then to me He is for the common faiths sake deare I confesse to me and tenderly beloued but he is bound to thee by two bands first in respect of the flesh in that he is of thy charge and family he is thy Seruant and an helper of thee in the meanes of thy outward maintenance and withall in the Lord Iesus our common Maister hee is thy Brother and fellow-heire of the same promises being together with thee a member of his body Now the more waies we are bound to any the more we should regard them he is deare indeede to me but he is neerer to thee then me and therefore he ought to be much dearer to thee in regard of this coniunction betweene you Diuers points to be obserued From these verses diuers worthy considerations doe arise which are not vnprofitable to be obserued of vs. First marke that the Apostle entitleth the shamefull running away of Onesimus the Seruant of Philemon by the Name of a departure If we will speake properly a departing is one thing a running away is another thing For albeit euery one that runneth away departeth yet euery one that departeth runneth not away from his Maister because he may depart by consent either hauing leaue and licence or that the time of his seruice is expired So a little before verse 11. he called him Vnprofitable whereas hee might lawfully haue giuen him an harder Title This was not done in regard of the offence because it was small but in regard of his repentance because it was great So he speaketh afterward ver 18. If he haue hurt thee or if he oweth thee any thing whereas he might haue saide he had robbed him and stolne his goods from him declaring that we should deale friendly and fauourably with those that are truely conuerted to God we are not to augment and agrauate a Penitents offences but to bee gentle and mercifull toward him as often as we make mention of him Such as haue repented are by all meanes to be fauored we cannot be of too milde a spirit toward them Secondly in the Apostles answere to Philemons obiection we may mark that we are bound to forgiue and forget the iniuries and offences done vnto vs when once God hath forguien and couered the sinnes committed against him and receiued the Sinner that repenteth to mercy when God maketh all thinges turne to our good that loue him and thereby recompenceth by a double benefit the losse and damage that we haue sustained Thirdly we may obserue that Christian Religion doth more strongly bind all persons to their particular callings and maketh the knot greater then it was For that which hee speaketh heere of a Christian Seruant euen a Brother is true of all callings in the Family and Common-wealth For as a faithfull Seruant is more then a bare Seruant so a Christian King is more then a King a Christian Maister is more then a Maister a Christian Father is more then a Father a Christian Husband is more then an Husband so on the other side a Christian Wife is more then a Wife a Christian Subiect is more then a Subiect and so of all the rest Great is the Dignity and preheminence of our Christian calling f Col. 1 13. which as the Apostle speaketh is a translating of vs from darkenesse into the Kingdome of Christ Iesus so that it is a royall prerogatiue which they want that are vnbeleeuers Fourthly the Apostle notwithstanding the great account hee maketh of this Seruant doth not deny subiection to his Maister nor exempt him from the condition of a Seruant but he addeth More then a Seruant He saith not hee is no more a Seruant but hee is more then a Seruant so that our Christian g 1 Cor. 7 20. calling doth not abolish pollicy and politique Constitutions and Domesticall gouernment but rather doth strengthen and sanctifie them He that is called to the truth being a Seruant must not bee discouraged and discontented but reioyce in this that he is the Lords Free-man Fiftly when he stileth him A Brother he doth after a sort signifie he is equall vnto him For albeit in the Common-wealth and priuate Family it be necessary that some should be Superiours and others Inferiours and that this disparity and in-equality among men be the ordinance of God yet in the Kingdome of God and in Christ Iesus there is no distinction h Gal. 3 28 Col. 3 11. There is
all wranglings suites one against another not the lending and borrowing of Money or money-worth Hence it is that God neuer forbiddeth in his Law the vse of hiring or of borrowing but rather rectifieth the iudgement directeth the practise and prescribeth the rules of the right and lawfull vse thereof Hence it is that the Lord saith in the Law Å¿ Ex. 22 25 26 If thou lend Money to my people that is to the poore with thee thou shalt not be as an Vsurer vnto him ye shall not oppresse him with Vsurie If thou take thy Neighbours Rayment to pledge thou shalt restore it vnto him before the Sunne goe downe for that is his couering onely and this is his Garment for his skinne wherein shall he sleep Therefore when he cryeth vnto me I will heare him for I am mercifull In these words he forbiddeth lending vpon interest to the poore and forbiddeth crueltie in retaining pawnes and pledges taken from them that are in necessitie whereas they ought to be restored To this end and purpose Moses speaketh in another place t Deut. 15 7 8. If one of thy Brethren with thee be poore within any of thy Gates in thy Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore Brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his neede which he hath So the Prophet saith u Psal 37 21 26. The wicked borroweth and payeth not againe but the righteous is euer mercifull he giueth and lendeth and his seede enioyeth the blessing To these sayings of Moses and the Prophets accordeth the Commaundement of Christ x Math. 5 42. Giue to him that asketh and from him that would borrow of thee turne not away All these rules of direction serue to instruct vs in the practise of the duties of loue and teach vs how to behaue our selues in buying and borrowing in letting and lending vnto our Bretheren that call vpon vs for our helpe in the time of neede Secondly heereby they are reprehended that binde themselues by vow or oath from binding themselues in any respect or in any cause or vpon any occasion for any person This is an vngodly and vnlawfull shift that some men vse to disable and to barre themselues from doing this work of charity and shewing this fruit of loue to their Brethren For many to the end they might not be enwrapped and entangled in the deceitfull snares of suretiship doe enter into couenant one with another and doe firmely binde themselues vpon a great penaltie and forfeiture neuer to enterpose their credit for any man whatsoeuer But it is sometimes a necessarie dutie of piety and a testimonie of the soundnesse of our Religion and a great comfort to our conscices to stand betweene our Brethren and the harmes that are comming toward them It is a generall rule taught in the word of GOD deliuered by the law of nature and obserued by the Gentiles that we should so deale with others as we would be dealt with all our owne selues It is taught by the mouth of Christ y Luke 6 30 31. Giue to euery man that asketh of thee and of him that taketh away the thinges that be thine aske them not againe and as ye would that men should doe to you so doe ye to them likewise There is no man if he were in want and stood in neede of the bare word or honest promise or firme band and Obligation of another but he would be ready to request it and willing to vse it and content to accept of it Wherefore we are to remember that we ought not to hang backe when as we ought to performe the like seruice and to shew like compassion to our brethren It is therefore a great sin and a great signe of the want of loue when we are called vnto this duty not to be forward faithfully to discharge it We ought at all times to be louingly affected and charitably disposed one toward another so that when God calleth vs and withall enableth vs with no damage or trouble or losse to our selues to deliuer our neighbor out of his misery then to shut vp our compassion and to refuse to passe our promise for him is an euident token that little loue and small kindnesse abideth in vs. If then the not doing of this duty be an offence against God and our Brethren how much more to couenant and condition with our selues or others or to enter into great bands that wee will neuer enter into any bands great or little for them that call vppon vs and meane honestly to discharge whatsoeuer we mercifully vndertake for them No Vow can be good no Oath can be lawfull no Band can be allowed no Couenant can be equal no promise can be warranted that is not wel grounded and aduisedly vttered For seeing suretyship is not of it selfe and in it selfe vnlawfull to binde our selues wholly from it cannot be esteemed to be lawfull Let vs therefore in the acknowledgement of this trueth shew brotherly Loue as occasion serueth as the neede of our Neighbour requireth and as our owne ability permitteth Some are willing to helpe their bretheren by word and deede and are not able In these z 2 Cor. 8 12. a willing hart and a ready mind are to be accepted Others are able to do much good by their wealth and by their word yet they cannot be brought to shew any reliefe either by the one or by the other Wherefore it standeth you vppon that haue this worlds good to be ready to employ it as faithfull Stewards this way a Luke 16 9. And to make you friends with the Riches of iniquity that when ye shall want they may receiue you into euerlasting habitations And in the meane season b Luke 12 33 Make you Bags which wax not old a treasure that can neuer fail in Heauen where no theefe commeth neither Moth corrupteth But howe many are there that are euen dead in good workes They are dumbe and tongue-tyed when they should speake for the poore or giue their word for them their handes haue a shaking palsie that they cannot write their names to do them good so that if one poore man were not more ready to plight his promise for another then the rich they might many times starue and be vndone These are they that care not what become of those that are in necessitie which shall one day giue an account of their Stewardshippe and leaue behinde them the Goods wherein they delighted and made them the Goddes wherein they trusted Vse 2 Secondly seeing we haue shewed it to be lawfull to enter into suretyship for if it had bin simply and altogether forbidden Paule would neuer haue proffered himselfe to be surety vnto Philemon for Onesimus This serueth diuers wayes for our instruction For heereby we are directed to be carefull to vse it lawfully A thing that is of it selfe and
a note of an vnthankefull heart to obtaine a benefit and not to acknowledge it to receiue a guift and not to praise and commend the giuer This is it which the Apostle teacheth 2. Cor. 1 9 10 11. speaking of the afflictions which came vpon him in Asia whereby hee was pressed out of measure passing strength so that he doubted altogether euen of life We receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs so that yee labour together in Prayer for vs that for the guift bestowed vpon vs for many thankes may bee giuen by manie persons for vs. In which words he declareth that as he had experience in the time past of the mercy of God in the deliuerance which was giuen vnto him so he hopeth of the like assistance of his spirit if that the Corinthians would be mindfull of him in their prayers Where we see he ascribeth much to their Prayers and yet so much as that he would haue the glory of his deliuerance to be giuen onely to God and thankes to be rendered vnto him A point worthy to be considered of vs and a duty needfull to bee performed by vs. As he hath promised and we haue prayed so when he hath payed hee is to be praised Praise is comely and well becommeth the Saintes of God the want whereof taketh away the comfort and sweete fruite of his blessinges from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom we liue and moue and haue our being Wherfore whensoeuer we haue opened our mouthes vnto God let vs returne the Calues of our lips vnto him and neuer shew our selues more ready to ask then we are willing to praise and magnifie the Lord who hath granted that which wee haue asked And heereby we may try our selues whether we be truly thankfull vnto him or not I shall be freely giuen or bestowed vpon you The Apostle in this place vseth a word deriued from grace so that it signifieth to be giuen by Grace Thus the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is taken in sundry places of the Scripture as Rom. 8. If hee haue giuen vs his owne sonne how should he not with him ſ Rom. 8 32. 1 Cor. 2. 12. Gal. 3. 18. giue vs all things else And 1 Cor. 2. We haue receiued the spirit which is of God that wee might knowe the thinges that are giuen to vs of God So likewise Galath 3. God gaue the inheritance to Abraham by promise The meaning of the Apostle is thus much in effect the Prayers of the Saintes shall preuaile with God and beeing offered vp for my deliuerance shall not returne to them without comfort nor ascend to him without effect nor concerne mee without effect Notwithstanding albeit they shall not goe emptie away but haue their full force and power yet it is to bee acknowledged and Learned that they so obtaine as that my deliuerance is to bee wrought out by the free guift of his Grace not by the merit and desert of your prayers Doctrine 3. The guifts of God bestowed vpon his seruants come from his free grace not frō our deserts From hence wee learne that the guifts of God bestowed vppon his Seruants come from his free grace not from our deserts from his mercie not from our merites from his Goodnesse not from our Worthinesse This is set downe in the second Commaundement of the Lawe Exodus 20 6. where the Lorde promiseth eternall life vnto the Keepers of the Commandements yet they must not looke to obtaine it as a due desert For hee will shew Mercie vnto thousandes to them that loue him and keepe his Commaundements Faith is an excellent guift and a notable meanes to bring vs to eternall life t Iohn 3 36. For he that beleeueth in the Sonne hath eternall life and hee that obeyeth not the Sonne shall not see life but the wrath of GOD abydeth on him We see then the necessitie of hauing a liuely Faith because to beleeue in Christ bringeth with it eternall life yet it is not for the merite of our Faith but for the Mercie of God and the Merit of Christ apprehended by Faith u Rom. 6 23. inasmuch as Eternall life is the free guift of God The like we may say of Prayer we haue a comfortable promise that if we aske we shall receiue if we seeke we shal finde not because our Prayers do deserue acceptation and therefore when Daniell prayed vnto God he confesseth that x Dan. 9 7 8 9 righteousnesse belongeth vnto the Lord but vnto vs open shame because we haue sinned against him Whereby we gather that although our prayers are not without effect yet they preuaile not by any excellency is sound in them and therefore he saith Compassion and forgiuenesse is in the Lord our God albeit we haue rebelled against him Thus also we might perticularly speake of al the good ordinances of God and the good duties that proceede from vs as the sauing hearing of the word the fruitfull receiuing of the Sacraments such like holy exercises of our Religion inasmuch as he doth accept them and is well pleased in the performance of them howbeit not through our worthinesse that doe performe them but thorough his goodnesse that doth commaund them thorough his mercie that doth approoue them thorough his promise that doth receiue them and thorough his liberality that doeth reward them Reason 1. If wee would know the Causes and Reasons why the Graces of God are freely bestowed vpon vs and nothing giuen in our deserts First let vs consider that all matter of boasting is taken from vs and God will haue the glory of his owne workes and the praise of his mercie If he should take anie thing of vs he should loose so much of his owne glory and we would bee readie to ascribe our sanctification and saluation to our owne selues This doth the Apostle set downe at large in sundry Epistles for speaking of Abraham he saith y Rom. 4 2. and 23 27. If Abraham were iustified by workes he hath wherein to reioyce but not with God And hauing shewed before that God accepteth of the faithfull making him iust and without blame by imputing of Christes righteousnesse vnto him he confirmeth it by the end of Iustification which he maketh to be the glory of God saying Where is then the reioysing It is excluded By what Law Of Workes Nay but by the Law of Faith As if hee should say If we were iustified either by our owne Workes wholly only or partly by Faith and partly by workes then the glory of our iustification should be wholly giuen to our selues or at least not wholly giuen vnto God To this purpose he speaketh in the Epistle to the Ephesians
good course a long time and dedicated their young yeares as it were bringing their first fruites to God who notwithstanding haue turned out of the way when they haue beene going out of the World Euen as it falleth out sometimes that such as haue failed safely in the wide Sea and kept an vpright course that they haue escaped the dangers of stormes and tempests and Rockes and quicke-sandes haue notwithstanding beene cast away in the very Hauen through negligence and security and want of heed taking so is it with many that haue stood out in daungerous times when the Windes haue blowne and persecutions haue beene hot who in calme weather and peaceable times in their latter times haue suffered shipwracke and haue dashed the Barkes of their Soules against the vaine-pleasures and vanities of this World which drowne Men in perdition and destruction Hence it is that the Apostle writing to the Thessalonians prayeth vnto God for them in this manner m 1 Thes 5 23 Now the very GOD of peace sanctifie you throughout and I pray God that your whole Spirit and Soule and Body may be kept blamelesse vnto the comming of our Lord Iesus Christ. Hee saw they had neede of Gods gratious assistance euen vnto the last breath of their body to vphold them and to keepe them in his feare Let vs therefore remember what the Prophet speaketh of those that are truely regenerate Psalme 92 12 13 14. The righteous shall flourish like a Palme Tree and shall grow like a Caedar in Lebanon such as bee planted in the House of the Lorde shall flourish in the Courts of our God they shall still bring forth Fruit in their age they shall be fat and flourishing If we be in the number of these men described in this place alwaies fruitfull in good thinges and neuer barren of heauenly graces we shall be assured that we shall neuer be remooued Trees as we see by experience grow barren when they grow old but such as are planted in the House of God must be most fruitfull in their age But with many it is cleane contrary the more old in age the more old in sinne and sapped in all sorts of wickednesse This is a searefull signe and prognosticate of a finall Apostacy when our ending is not answerable to our beginning Obiection But heere some man may say Can the faithfull fall away for euer Can they loose their Faith altogether Answere I answer such as liue in the Church and seeme to themselues and to others to haue faith may fall away but such as haue the faith of Gods elect can neuer fall away God doth stablish them in Christ 2 Cor. 1 12. And they are kept by the power of God through faith vnto saluation 1. Pet. 1 4. So that our life is hid with Christ in God Col. 3 3. The gifts and calling of God are without repentance and he that hath begun this good worke in vs will also finish and perfect it vntil the day of Iesus Christ Phil. 1. 6. We are persawaded that neither life nor death nor Deuill nor any meanes whatsoeuer shal be able to separate vs from the loue of God Notwithstanding we must beware of carnall security least these guifts of God be weakened and diminished in vs for albeit they cannot dye yet they may decay and decrease and we may fall though not fall away and our Faith may be lesse though not vtterly lost Christ Iesus hath somewhat against the Angell of the Church of Ephesus o Reuel 2 4. because hee had left his first loue He was not finally fallen from Grace but is highly praised for his patience and perseuerance but is charged to haue slacked his course and to haue cooled his zeale and therefore hee is not saide to haue lost his Loue but to haue left his first Loue so that they were not so earnest so seruent and so zealous as they were at their first Conuersion Wee haue therefore continuall neede to be often in prayer that wee may euer-more encrease in heauenly Graces and bee preserued by the power of God that we be not ouercome by the power and subtiltie of Sathan who desireth nothing more then our Destruction nothing lesse then our good and saluation 25 The Grace of our Lord Iesus Christ be with your Spirit Amen The order of the words Hitherto of the first part of the Conclusion which is the salutation sent from others Now of the salutation that commeth from him-selfe which is as his last farewell and shutting vppe of the whole Epistle and as it were a solemne taking of his leaue of him and the rest which is thus much in effect Grace bee with your Spirit The first part or former word is amplified and enlarged by the efficient cause from whence it commeth and proceedeth to wit Christ Iesus who is also declared by that Soueraigne Authoritie which he hath ouer all Our Lord. Lastly the whole Prayer is garnished with a certain exclamation of heartie wel-wishing to them in the last word Amen Thus much touching the Order The Interpretation of the words Let vs come to the Interpretation of the Words and search out the meaning of them by other places of Scripture Wherein we are to consider what is meant by grace why it is called The Grace of our Lord Iesus why he is called A Lord. why Our Lord what is meant by Spirit what is meant by your Spirit and lastly what is meant by this word Amen First touching Grace whereof we haue spoken before Verse 3. we must vnderstand that there is a two-fold Grace mentioned in the word of God p Called Gratia gratū faciens One which maketh a man gracious and acceptable to God which is the free fauour and loue of God whereby he is well pleased and exceedingly contented with his elect in Christ his beloued sonne which is in God himselfe and in no Creature whatsoeuer either Saint or Angell The other is Grace freely q Called Gratia gratis data giuen to men both common to the elect and Reprobate or proper to the elect onely which are supernaturall and sauing graces The former is called the first Grace which is no inharent quality in vs but an essential property in God and the cause of all graces in vs and the Fountaine of all benefits that flow vnto vs. Thus it is taken in many places as Rom. 1 7. and 3 24. and 4 16. and 11 6. The latter is called the second Grace because it is deriued from the former as we see 1. Iohn 1 16. and 1. Pet. 1 14. and 5 10. and 2. Pet. 3 18. Now in this place I vnderstande it of the fauour and Loue of GOD with the which hee beganne his Epistle before and with which heere he closeth it vppe ending euen as hee made his entrance Secondly hee calleth this The Grace of our Lord Iesus Christ for two Causes first because he is the fountaine of it he is