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
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
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
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
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
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
A COMMENTARIE VPON THE EPISTLE OF SAINT PAVLE TO PHILEMON Wherein the Apostle handling a meane and low subiect intreating for a Fraudulent and Fugitiue Seruant mounteth aloft vnto God and deliuereth sundry high Misteries of true Religion and the practise of Duties oeconomicall Politicall Ecclesiasticall As Of Persecution for Righteousnesse sake Of Christian Equity and Moderation Of Gods free Grace forgiuing offences Of Houshold Gouernment and priuate possessions Of the Conuersion of Sinners and Communion of Saints Of Faith and good workes Of Friendship and Suretiship Of Prayer and Hospitality Of the Gospell and Almes-deedes Of Gods Prouidence And of the force and fruit of the Ministery ¶ Mouing all the Ministers of the Gospell to a diligent labouring in the spirituall Haruest and the people to a conscionable attending to the word of Saluation as to Gods high and holy ordinance for our conuersion with assured hope of his wonderfull blessing vpon the sound Preaching of the one and the sauing hearing of the other Written by WILLIAM ATTERSOLL Minister of the word of God at Isfield in Sussex Luke 17. 3. ¶ Take heede to your selues if thy Brother trespasse against thee rebuke him and if he repent forgiue him ¶ Printed at London by William Iaggard 1612. TO THE RIGHT WORshipfull Sir THOMAS PELHAM Baronet encrease of GRACE in this life and eternall GLORIE in the life to come AGesilaus King of Lacedemon when one praised a certaine Orator that he could stretch out small matters at large and length and amplifie them with many words both fitly and fully answeared him But I cannot a Plut. Apotheg thinke him a good Shoo-maker that would put a great and wide Shoo vpon a slender foote There be many I feare who considering the shortnesse of this present Epistle and comparing it with the largenesse of my Exposition will bee ready to suppose and surmise through the fore-stalling of their preiudicate Opinion that to a little Citty I haue set vp wide Gates and to a slender body haue fashioned a wide Garment both which are faulty and vnfit But if these partiall Iudges would weigh the cause aright in iust and equal Ballances without the corrupt affections of Malice or Enuy I doubt not but they will rather thinke that to a great Foot I haue fitted and applied a little Shoo. For this Epistle Written to Philemon though it be short in words and comprehended in a little compasse yet if wee regard and respect as we ought to do either the pithy and profound substance of the matter or the cunning or rather curious Art of Paul the writer or the great and glorious Maiesty of God the Endighter which shineth and sheweth it selfe euen in the least things we shal be constrained to confesse that this is a right great Epistle and as b Macrob. comment in Som. Scipion. lib. 2. cap. 5. one saith in another case Verborum parua sed rerum foecunda and the Interpretation of it very breefe both in regard of the Worthinesse of the Argument and the Wisedome of the Spirit that appeareth therein A Diamond may be little yet it is of great price The eye is small yet it seeth farre The heart is little yet is it the life of the body It pleaseth God to shew forth the greatnesse of his power in the least works of his hands And as Merchants that cast Accounts c Vellei Pateri hyster lib. 1. comprize greater summes in shorter roome so doth the Apostle handle most weighty Matters Mysteries within the slender compasse of a few Verses that we should rather weigh the worke then number the words He seemeth no where to reason more exquisitely and to deale more pregnantly then in this place Euery word almost hath the force of a Motiue and seasoning his cause with Wisedome and his doings with Art he so creepeth into Philemons bosome and closeth with him at a suddaine that by no meanes hee can start from him Sometimes by louing Titles Sometimes by Artificiall insinvations Sometimes by fauourable preuenting of Obiections Sometimes by Rhetoricall perswasions Sometimes by earnest Preparations Sometimes by Charitable Mittigations Sometimes by strong Obligations Sometimes by deepe Protestations Sometimes by fit Reuocations and sometimes by forcible Arguments as it were by so many courteous Congies and vehement Adiurations hee dealeth and preuaileth in such sort with him d Liuy histor lib. 45. as Popilius the Romaine Ambassador against Antiochus King of Syria who hauing deliuered his message from the Senate made a circle about him with his rod and charged him to put off all delayes and giue him present answere before hee departed out of it Thus doth the Apostle lay his Net and cast his Chaine about Philemon that he hampereth him fast and holdeth him close before he is aware of any such matter This Philemon to whom the Epistle is directed was a Wealthy man a Cittizen of Colosse the Host of the Church who had a Seruant named Onesimus he hauing pilfered and purloyned some of his Maisters goods fled away from him and the Church that was in his house For whatsoeuer the care and diligence of the Gouernors be lewd persons do oftentimes shroud themselues vnder their Roofe But comming to Rome no better then a fugitiue hee heard Paule preach the Word which is as e Ier. 23 29. an Hammer to breake in pieces the stony hearts of vnregenerate men and f Rom. 1 16. the power of God to saluation to all that beleeue so that he acknowledged the falt he had committed and desired to be reconciled to his Maister whom hee had offended He being thus gained to the Faith g Gualt hom 1. in Philemon and kindely and courteously entreated by Paule Who becommeth all thinges to all men h 1 Cor. 9 22 that by all meanes he might saue some is by him sent back with these Letters of Commendation and intercession for him pleading his cause as it were at the barre effectually crauing pardon for him earnestly and teaching i Gualt hom 2 in Philemon thereby that no man albeit of the lowest sort and condition truly repenting ought to be despised and contemned He went away Vnprofitable he returned Profitable he went away k Gualt hom 5 in Philemon Peruerted he returned Conuerted hee went away a Seruant he returned a Brother Before he heard Paule preach hee was a Theefe but when he had heard him he became as his Naturall Sonne l Phile. ver 10 as he is not ashamed to call him and account him in this Epistle Question Vpon this occasion of this Seruants flying away and be-taking himselfe to his heeles a question may be demanded which also of some m Paraeus in Genes cap. 39. is handled whether it bee lawfull for bond-slaues that are bought with money such as the state of Seruants in those daies for the most part was to runne away from their Maisters forasmuch as the Apostle saith 1 Cor. 7 21. If thou mayest be free
please the tast of a well-affected stomacke I confesse the fault is in the Cooke that hath prepared and dressed it I would therefore entreat thee to accept of these three Dishes and to consider the person that was the writer the person to whom he writeth and the person for whom he writeth The person that penned it was Paule the Apostle the person to whom it was written was Philemon the Maister the person for whom hee wrote was Onesimus the Seruant Vpon these three as on certaine pillers stand the maine drift and purpose of this whole Epistle heere expounded Touching the first o The person of the Writer of the Epistle which is Paul the Writer he doth not stile himself in this place as commonly he vseth An Apostle of Iesus Christ but The Prisoner of Christ and declareth that he begat Onesimus to the Faith in Prison It is honourable to the Saintes to suffer for the truthes sake The Apostles reioyced that they were p Actes 5 41. Iames 1 2. Counted worthy to endure afflictions and troubles in a good cause They endured imprisonment as Martyrs not as Malefactors as Preachers of the Gospell r 1 Pet. 1 15 not As Busie-bodies in other mens matters as doers of good not as euill doers neuer ceasing to further the saluation of others euen when their bodies were restrained of libertie and yet in this want of enlargement they were mighty in deede and word to worke the conuersion of such as resorted vnto them verifying the saying of the Apostle 2. Tim. 2. 9. ſ 2 Tim. 2 9. I suffer trouble vnto bondes but the word of God is not bound Whiles he pleaded his cause in Chaines t Actes 16 28 hee had Almost caught Agrippa in the Chaine of the Gospell and wonne him to the Faith When he was come to Rome he would not be idle u Act. 28 17 23. but called the chiefe of the Iewes together and then expounded vnto them the way of Saluation testifying the Kingdome of God and perswading them those thinges that concerne Iesus both out of the Law of Moses and out of the Prophets from morning to night Thus doth one say most truely of him When he was bound he was stronger then they that bound him when he was a Captiue he was freer then they that kept him and when his Iudges examined him he examined them and set them at libertie that were vnder the thraldome of sinne and Sathan It is truely said of the Wise-man x Prou. 11 30 Dan. 12 3. He that winneth Soules is wise and shall shine as the brightnesse of the firmament and such as turne many to righteousnes shall shine as the Starres for euer and euer This wisedome is no where to be found no where to be sought no where to be learned but in the Word of GOD which is the wisedome of God and the power of God So then we see it is not the punishment that maketh a Martyr but the cause Some are punished as Malefactors some dye as Martyrs Ioseph was cast into the same y Gene. 39 20 and 40 3. Prison with the Butler and Baker of King Pharaoh They suffered imprisonment in the same place but the cause was not one for which they suffered Iosephs Maister tooke him and put him in Prison in the place where the kings Prisoners lay bound and there he was in Prison but because it was in a good cause and for a good conscience the Lord was with him and shewed him mercy and got him fauour in the sight of the Maister of the Prison The like we might say of Paule and Sylas who were not onely beaten with Rods but clapped vppe in close Prison with Malefactors but they were not without comfort in their sufferings z Actes 16 25 For At midnight they prayed and sung Psalmes vnto God so that the rest of the Prisoners heard them They suffered a 2 Tim. 2 9. As euill doers but not for euill doing And albeit they were Prisoners yet they were Christian Prisoners and when the body was ready to be offered and the time of their departure drew neere forgat b August ser de Sanct. Cypr. not their Apostolicall care of the Churches and watchfulnesse ouer the Lordes Flocke yea we see Paule in this place forgetteth not a base Seruant as shall bee shewed afterward Touching the second point c The person to whom Paul writeth we are to consider the person to whom Paule writeth which is to Philemon crauing at his hands the fruit of Christian Equitie and Moderation to forgiue him that had offended him according to the doctrine of the common Maister of them both Iesus Christ Luke 17. d Luk. 17. 3 4 Take heede to your selues if thy Brother trespasse against thee rebuke him and if hee repent forgiue him and though hee sinne against thee seauen times in a day and seauen times in a day turne againe to thee saying It repenteth mee Thou shalt forgiue him It is a great vertue in thee if thou e Isidor lib. 2. soliloqu wrong not him of whom thou art wronged It is great Fortitude if when thou art wronged thou remit it It is great Glory if thou be willing to spare him whom thou hadst power and ability to hurt As Christ taught forgiuenesse to others so he practised his owne Doctrine and f Luke 23 34. prayed for those that were his persecuters Philemon had bin greatly wronged by his false and theeuish seruant yet Paul craueth pardon for him vpon his repentance toward God and his submission toward his Maister It is the Doctrine of the g The doctrine of the Nouatiā Heretickes Nouatian Heretickes to deny hope of fauour and forgiuenesse to such as are fallen against whom Cyprian hath written a learned Epistle h Cypri ad Nouatian haeretic whereby they go about to kill whereas they should cure them that are wounded and to swallow vp them in despaire whom they ought to raise vp with comfort For they alledge that Christ threatneth k Math. 10 33 Whosoeuer shall deny him before men them will he deny before his Father which is in heauen But he vnderstandeth such as perseuer in it without repentance denying him vnto the end and forsaking him vnto the death such indeede he will disclaime and deny in the kingdome of his Father which plainely appeareth by the contrary in the opposite Member going before l Math. 10 32. where he promiseth that Whosoeuer shall confesse him before men them will hee also confesse before his Father which is in Heauen whereby hee meaneth such as continue in that confession and are faithfull without starting backward Peter being in the High-priests house did deny his Maister that chose him not only to bee an Apostle but to bee an elect vessell to preach the Gospell both to Iewes and Gentiles he denied him that bought him and redeemed him in word with an Oath with Cursing and Execration
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
because she is set before Archippus who was the Pastor and Minister of that Church as we shall see afterward He calleth her a beloued Sister most deare vnto him for the common faith mouing her also to plead this cause and to further this request with her husband whom he would not nor could not deny in so reasonable a suit Thirdly he nameth Archippus and calleth him a Fellow-Souldier because they of the Ministery if they be faithfull are in continuall warfare not onely against the continuall engines and assaults of Sathan who withstandeth their Ministery but against false teachers and against many vnreasonable men as also against the sinnes and corruptions that raigne or arise in their seuerall charges We see how men destitute of faith make continual warre against them one way or other This man thus described by his Office was Pastor and Preacher of the word in the Church of Colosse t Colos 4 17. as appeareth by the wordes of the Apostle writing to the Colossians Chap. 4. Say to Archippus take heed to the ministery that thou hast receiued in the Lord that thou fulfill it He nameth him with the rest because the Pastors and Ministers of the Church ought to preuaile much with all the professors and people that are vnder their charge beeing to them in place of Fathers that may or should commaund in the Lord. Lastly he remembreth the Family of Philemon which he doth entitle with an honorable Name calling it a Church which serueth to the singuler commendation of this Seruant of God as one that did so guide instruct and gouerne his priuate Houshhold as all faithfull Gouernours of Families ought to do as that it might truely be reputed a company and Congregation of Men Women and Children that are dedicated vnto God to his worship and obedience according to the saying of Christ u Math. 18. Where two or three be gathered together in my name there am I in the midst of them Euery Christian Family is a particular and little Church where God is sincerely honoured and worshipped which is another speciall reason to win Philemon to his purpose thinking so reuerently and religiously of him and his priuate charge Obseruations out of these verses pointed out It remaineth after the order and interpretation of the wordes to see what Obseruations arise out of the same If wee should stand vppon euery particular point that might be raised out of the Text it would be both endlesse and fruitelesse Againe the Scripture is as a liuely Fountaine that can neuer be dryed vp it is as a rich Treasury that neuer can be emptyed VVherefore before that we come to handle the principall and especiall Doctrines it shall not bee amisse to point out diuers instructions that the Apostle intimateth And first marke that among all that are heere named none is mentioned without his Title of honour to teach that euery one ought to haue some-what to commend him and whosoeuer lead an vpright and holy life their name ought to be renowned and honoured in the Church of Christ which should also cause them to be well reported of vnto posterity Secondly obserue that Paule ioyneth with him Timothy he excelled him in the greatnesse of guifts and in the function of Apostle-ship yet hee calleth him his Brother thereby giuing vs an example of Christian modesty whereby it commeth to passe that the godly as they are placed in an higher degree do behaue themselues so much more lowly So the Apostle willeth vs x Rom. 12 16 Phil. 2 3. Not to be high minded but to make our selues equall to them of the lower sort and to thinke better of others then of our selues Thirdly albeit he were the principall that wrote and Philemon the chiefe to whom this Epistle is written yet to himselfe he ioyneth Timothy and to Philemon he annexeth as Helpers in his suit Apphia his Wife Archippus the Minister and the rest of the Church in his house all which he mustereth together as meane to make an attonement with his Maister which example teacheth all Christians especially the Ministers of the word to seeke peace and labour to make peace among Bretheren that one may be reconciled vnto another and al men liue in charity and vnity together Heereunto commeth the counsell and commaundement of Christ our Sauiour y Math. 5 9. Blessed are the Peace-makers for they shall be called the Children of God Hereby we shall giue comfort to mens consciences and remooue the stumbling blockes and offences that daily arise among Neighbours On the other side we may truly say Curssed are all debate makers for they shall be called the Children of the Deuill For such as make debate and raise contention and kindle strife between Brother and Brother is as it were casting Oyle into the fire are not of God who is the Authour of loue but are guided by the spirit of the Deuill whose workes they follow and practise Fourthly in ioyning all these as Mediators for Onesimus we see the singular wisedome of the Apostle he leaueth nothing vnattempted to effect his purpose He doth not deale slightly and rawly but vseth conuenient meanes and fit persons to worke this reconcilement For he employeth and ioyneth the helpe of Apphia and Archippus to appease the Maister and to draw him to receiue his Seruant into his former fauour This is the dealing that Christ prescribeth z Mat. 18 16. That we should take with vs two or three that by their authority reconciliation may be effected and euery word may be confirmed Lastly obserue that notwithstanding the difference in gifts and sex betweene the persons here named and expressed they haue all some marke of loue set vpon them they are Bretheren and Sisters they are frends and fellow-helpers and all deare one to another to teach vs that there ought to be a neere coniunction not to be dissolued and a fast not of loue not to be loosed betweene all those that are true members of the Church and professors of the faith Paule a Brother of Iesus Christ and Brother c. Here are many persons heaped together In all this we see the Apostle is exceeding earnest vsing all the reasons and most effectuall perswasions that he can to obtaine this his purpose whereunto he mooueth Philemon He marcheth together in battell array as it were an army of Arguments to constraine him to yeeld yea euery sentence or rather word of the sentence seemeth to bee as a Furnace to dissolue the heart and to melt the affections of Philemon into loue and compassion toward his Seruant that had so deceiued and abused him the Lord also heerein shewing what care he hath and what care all other Christians should haue for the comforting releeuing and curteously entertaining of the simplest and basest seruants of God Doct. 1. Good thinges must be earnestly followed after From this practise of the Apostle we learne that good things must be carefully and earnestly followed yea by all the
is the best friendshippe These loue in the Faith and therefore cannot start backe Such friendshippe as beginneth in the Flesh and ariseth vpon carnall causes and worldly respectes is easily broken and dissolued the least displeasure dooth ouer-turne it but the friendship which is in God and for God endureth for euer no enuy shall vndoe it no occasion shall breake it no time shall dissolue it This appeareth f Prou. 18 24. by the wordes of the Wise-man Prouerb 18. 24. A man that hath friends ought to shew himselfe friendly but a friend is neerer then a Brother Seeke such friends as feare God and be Christianly minded Chuse none to be thy friend but him that is the friend of God Let none be thy Brother that is not the Brother of Christ One such friend is worth ten thousand others If thou haue in all thy life found by tryall and experience such an one make more account and reckoning of him then of a naturall Brother which band is but in the flesh assuring thy selfe that grace will worke aboue nature and therefore prefer him before al earthly treasure If then thou be careful to keep thy temporal Riches and Possessions much more oughtest thou to bee carefull to keepe a faithfull friend and ioyne thy selfe in amity with him True it is there is a kinde of friendship and familiarity among Drunkards among Adulterers among Robbers and among all Malefactors as g Prou. 1 14. Salomon teacheth Prouerb 1. 14. These sometimes seeme most neerely ioyned but by the least occasion that can be they are easily separated There is in all places and parishes almost a band and knot of these friendes and good fellowes But such as the word of God maketh Friendes and the band of the Spirite gleweth together are not easily sundred and disioyned but haue a sure and stedfast coniunction and are builded vppon a strong and stable foundation These loue more in aduersity then in prosperity in time of need do shew what their friendship is whereas the friendship arising vpon worldly causes will faile and abate when wealth decayeth when the world lowreth when trouble commeth so shew themselues not to haue beene the friendes of vs but of our wealth not of our persons but of our prosperity Vse 2. Secondly we learne from hence to be bold with all Christian friends and to suffer them to be bold with vs. It is a true note of a true Friend of a faithfull friend to deale plainely to reprooue comfort exhort commend without flattery without partiality There is none of vs all how great soeuer our knowledge be how great soeuer our graces bee how much soeuer wee haue profited in the faith of Christ but sometimes we haue need to be instructed sometimes to be comforted sometimes to be reprooued and sometimes to be threatned It is a great blessing of God when hee giueth a friend by whom as by a true Glasse wee may perceiue and know our wants and blemishes We shall find euery where such as will be ready to sooth and flatter vs in our offences to tell vs all is well done but few there are that will deale faithfully with vs. This a great plague and a great iudgement commonly waiting vppon great men and rich men that they finde few or none that dare admonish them of their faults or tell them of their offences and so many times are suffered to runne on to their destruction Let vs account it as a speciall blessing sent vnto vs of God when wee haue a friende by whom wee may heare what is amisse in vs. We could giue him thankes that would tell vs of some spot in our faces or blemish on our Garments and shall wee enuy or maligne him that will discouer vnto vs the sinnes of our Soules which doe more soile and defile vs then all the blemishes of the Body The Prophet Dauid hauing found the benefit and comfort of a godly reproofe when hee was reprooued by Nathan the Prophet saith h Psal 141 5. Let the righteous smite me for that is a benefite and let him reprooue me and it shall be a precious Oyle that shall not breake mine head To this end speaketh Salomon in the Prouerbes i Prou. 9 8. Rebuke not a Scorner least he hate thee but rebuke a wise Man and he will loue thee The correction of a Friend is as the Rodde of a Father the end is not to destroy but to saue not to ouerthrow but to deliuer from death We are all of vs bound as it were in a bond or Obligation to performe this duty one to another and wee must in humility submit our selues vnder the reproofe of our Christian friends We cannot better make manifest our loue vnto our Bretheren then by admonishing of them and reproouing of them This is it which Moses teacheth in the Booke of Leuiticus k Leu. 19 17. Thou shalt not hate thy Brother in thy heart but thou shalt plainely rebuke thy Neighbour and suffer him not to sinne Can a Physition shew his loue better then by telling his patient his disease and declaring vnto him the meanes whereby to cure it Can a Man meeting his Brother wandering out of his way in Hilles and Dales in Woodes and Wildernesse shewe his loue better vnto him then by bringing him into the way and laying his errour before his face So that no man can giue a sounder Testimony of his sincere heart and vnfained loue toward his Brother then by dealing plainely with him when he walketh not vprightly For a Friende is vnto the Soule as Phisicke is to the Body and the admonishing of our Brother is as the directing of a Trauailer Let vs therefore suffer the word of exhortation k 1 Thes 5 14 Knowing that such as are out of order must be admonished the feeble-minded must bee comforted the weake must bee strengthned the euill must be reprooued the obstinate must be terrified and threatned And let vs not fret and rage against our Bretheren when we are checked and controlled for our sinnes It is a signe wee are perswaded and resolued to continue in our sinnes when we cannot abide to be reprooued but are ready to say with Ahab Hast thou found me ô mine Enemy The word of God is good to him that walketh vprightly and wee shall finde in the ende l Prou. 27 5. That open rebuke is better then secret loue yea that the Woundes of a Louer are faithfull and the Kisses of an Enemy are pleasant Vse 3. Lastly seeing one Friende especiallie a Christian Friend may challenge and claime much from his Friende wee must know that it is a fearefull sinne vnder colour and shew of friendship to betray or vndermine one another Of such false and fained Friendes Dauid complaineth in sundry places of the Psalmes m Psal 41 9 55 12 13 14. My familiar Friende whom I trusted which did eate my Bread hath lift vp the heele against me
delight hath the Nurse then to see her child liue in health grow vp in strength and stature and prosper in the world So there is no comfort like to this comfort no ioy like to this ioy no delight like to this delight to behold the haruest of the Lord the sheepe of Christ the Children of God to flourish and to encrease more and more to grow from faith to faith from grace to grace b Ephe. 4. 13. vntill they all meet together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Hence it is that after the Apostle had testified his ioy and thankes to God for the faith and loue of the Colossians he addeth c Col. 19. 10. for this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all thinges being fruitfull in all good workes and increasing in the knowledge of God and let vs by this example comfort our selues in such as increase in good thinges and pray for such as are comming forward We liue in a decaying and declining time wherein many haue forgotten their first loue we see the cold season and Winter of all Godlines wherein men are frozen in the dregs of Sinne. Wee may behold with our eyes if we be not starke blinde a generall wasting languishing and consumption of the heate and heart of Religion If then in this common pining of the vital parts we may discerne any reuiuing and refreshing to appeare or any flourishing of Godlines which seemed dead at the root to spring vp let it be a comfort vnto vs and teach vs to giue God the glory who maketh light to come out of darkenesse and life to arise out of death This serueth to reproue those that neuer desire the profiring of their people nor regard what their estate and how their standing is in heauenly thinges they neuer consider whether they goe forward or backward whether they grow vpward or downe-ward to Heauen or to Hell to God or to the Deuill to Saluation or to damnation These are they that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them ouerseers These are they that liue of the Alter but care not to minister at the Alter they will be sure to reape carnall things but they haue no conscience to sow spirituall thinges They liue of the Gospell but they will not preach the Gospell The Apostle testifying his longing and thirsting after the saluation of the Church said I seeke not yours but you But these men if they would speake the truth from their hearts might say we seeke not you but yours we care not what become of you so that we may find the sweetnes of that which is yours How farre are these from the zealous affection of the same Apostle who became all thinges to all men if by any meanes he might saue some he teacheth that a necessity lay vpon him to preach the Gospell and denounceth a woe vpon himselfe if he preach not the Gospell Let vs all in our places follow his example and pray vnto God to giue the grace of conuersion to turne the hearts of men to the sauing knowledge of the Gospell and where he hath granted this mercy let vs pray him to encrease it more and more and to continue it vnto the day of Iesus Christ Vse 2. Secondly as the growing in good thinges is matter of ioy so on the other side it is caused of great sorrow and griefe of heart when the professors of the saith and hearers of the word and such as seemed louers of the truth do not profit but reuolt do not goe forward but goe backward do not grow better and better but become worse and worse It must not seeme strange that great sorrow ariseth vnto the seruants of God when men do not profit in good thinges We see what worldly sorrow is found in worldly men that causeth death the least occasion of losse the least feeling of trouble the least crossing of their humors can draw from them abundance of teares But such as are led by the spirit of God are spiritually minded d 2. Cor. 7. 10. they haue godly sorrow that causeth repentance vnto saluation not to be repented of This was in the Prophet Dauid when he saw a decay in Godlines and a growing in wickednesse e Psal 119. 136. mine eyes gush out with Riuers of water because they keepe not thy law This was in the Prophet Ieremy f Ier. 9. 1. and 4. 19. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slaine of the Daughter of my people This was in Christ our Sauiour when he came neere to Ierusalem he beheld the Citty and wept for it g Luke 19. 41. 42. O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are hid from thine eyes This was in the Apostle Paule when he saw the reuolting and back-sliding of the Galathians h Gal. 4. 19. and 5. 7. O my little Children of whom I trauaile in Birth againe vntill Christ be formed in you I am in feare of you least I haue bestowed on you labour in vaine ye did runne well who did let you that ye did not obey the truth This is a speciall note to discerne and distinguish true Pastors from hirelings and faithfull shepheards from Wolues for the true Ministers of Christ are inwardly touched and grieuously pained to behold the present sinnes of the people and the future iudgments of God hanging ouer their heads This is a great griefe of heart and goeth neere them to see so little growth of Godlines so little fruit of their labours so great encrease of all vngodlines This reproueth those that make a mocke of sinne and can laugh as heartilie at the committing of iniquitie as at the best ieast and the greatest sport If we begin once to laugh at sinne we will not make any conscience to commit it When once we do not sticke to ieast at it we will quickly come to it in good earnest When we can make a play of it there is but a short step to put it in practise The very Heathen i Plutar. in Solone Valer. Maxim lib. 2. Cap. 6. saw thus much that had but halfe an eye that if they suffered euill to be committed merrily and in sport they should finde it practised in their earnest contracts common affaires And many of the heathen by other Heathen are commended k Tacit. in his description of Germany among whom vices were neuer laughed at But how many are there among vs that would be counted and are indeed called Christians
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 Prophet lament his owne condition r Psal 120 5 6 7. Woe is to me that I remaine in Meshech dwell in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace when I speake thereof they are bent to warre These corrupt and contagious societies are manifold in the world which we are to auoid more then a place of infection that may indanger the body among the which there is a knot and band of such leud companions and loose mates as accompany together in drinking gaming swearing whoring rioting reuelling and railing at all religion and at the seruants of God that are the professors of religion This society in euill is to be found in euery place but this society is not of God but of the deuill it is not the communion of Saints but the company of sinners that make a practise of all wickednes Againe there is another sort who albeit they bee not so fully fouly disordered yet are as far from the kingdom of God For when they should accompany the faithful in the assembly of the Saints they keep company with their catle beasts swine When the faithful on the lords day are going into the house of God they are going into their fieldes when they should be with their brethren they are looking on their bullocks shew no more conscience to religion then if they had no other soules then their Swine or dogs haue A lamentable case that such prophanesse shold be found in places where the precious word of God is preached and yet it were easie to point out such prophan persons among vs. These haue the harts of Esau ſ Heb. 12. who preferred a messe of pottage before his birthright If these be busie in their bargaining and buying or be with their friends gossips at home it is held no good maners to part company Many of our poore brethren in other places would greatly reioyce to heare the word that are barred from it and wold giue god thanks if they might be suffred publickly to professe it with freedom of heart and liberty of conscience which we proudly and scornfully cast from vs as a contemptible thing And yet if a suruey of most of our parishes were made a view taken of them it is to be feared that both these sorts would take vp the greatest company and the fewest sort be found of those that with good honest harts attend to the word with diligence and reuerence These men that thus absent themselues from the church of God deserue to be separated from the Saints and Sacraments from the word and prayers that they may learne not to be so prophane and be ashamed of their euill 6 That the fellowship of thy faith may be made effectuall that whatsoeuer good thing is in you through Christ Iesus may be knowne 7 For wee haue great ioy and consolation in thy loue because by thee Brother the Saints bowels are comforted The method and meaning of the words IN this place we haue the shutting vp of the entrance of this Epistle Wee heard before how Paul gaue thanks to God for Philemon he praied for him that daily he praised greatly his Faith toward Christ and his Loue toward the Saints that is the poore and distressed christians These words do depend vpon the fourth verse For we must know that the Apostle goeth not on in the praise and commendation of Philemon begun in the former verse magnifying his Faith and Loue whereof hee had heard by the report of the Church but they agree with that which he had spoken before namely that he is mindfull of him in his Prayers For if it bee asked for what cause did hee pray for Philemon The answer is to the end that his Faith shewing forth good fruites might not be found counterfetted but approued to be true We haue therefore in these two verses these two things to consider first what was the matter of his prayers what was the substaunce and contents of them to wit that he might manifest his Faith not to lye ydle but to be extended to others Secondly the reason why he made that the matter of his praiers wherefore he prayeth that his faith might be effectual Touching the first point which is the matter of his praiers he craued two things first that his faith might bee made common to many the benefit of it might comfortably flow to the refreshing of many soules For although faith haue her secret and hidden dwelling in the hart yet the fruits of it are imparted to others Secondly that it might be effectual now faith is effectual when it worketh by Loue bringeth foorth good works to the releeuing of others as if the Apostle shold haue said that thy Faith by communicating it selfe to others not remaining with thy selfe alone may more more shew the vertue force and power therof in al goodnes Thus he praieth not only for grace but for the increase of grace to be giuen vnto him Then he declareth wherein this effectuall faith standeth consisteth to wit in the acknowledging of those good things which were in him that so they may be brought into the light to be seen of al men to be felt of those that were in need For the apostle Iames as we haue shewed calleth that not an effectual or liuing faith t Iames 2 20. but a dead idle faith which is not declared and professed by works In the last place he addeth through Iesus Christ wherby he meaneth that whatsoeuer good thing we haue in vs we haue it by christ without whom we haue nothing that is good Touching the second point which is the reason why he praieth for an effectuall Faith in him because the loue that appeared to be in him had wrought great ioy and gladnesse of hart in him which loue of his he commendeth by the effect The bowels of the Saints were comforted through him This fact of his the Apostle commendeth first by the consideration of the persons to whō his loue was manifested not to those out of the church but to the saints For charity to the Saints is to be commended inasmuch as it cannot be bestowed on a better subiect they do stand in the place of Christ who accepteth of our loue liberality as extended toward himselfe Secondly his loue is commended by the name of bowels wherby the extreame necessity of the Saints is signified who were as it were pained in their bowels and inward parts Now the great pouerty penury of those vpon whom we bestow our charity increaseth and maketh it the greater Thirdly u Math. 11 28 the word of comforting refreshing and cherrishing the heart is a matter of great commendation For it is no smal thing to comfort and strengthen the weak and feeble and to giue rest to the soul body that hath bin tost trobled with much affliction Thus doth
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
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
truth of the word of God or not One man defending a truth is to be preferred before an hundreth others holding and vpholding an error or heresie and we are rather to beleeue z Luther lib contra Henr. Octa. Panormitan T it de elect can Significasti a poore and silly man grounding himselfe vpon the scriptures before a thousand Doctors building vpon humane Traditions and vnwritten verities If these men that are blinde themselues and looke vpon all things through other mens spectacles had liued in the daies of Eliah Micaiah and Ieremy when the truth of God was so often contradicted and ouerswaied by multitudes of men a 1 King 18 19 and 22 6. when for one true Prophet of God there were fiue hundreth false Prophets whom would they haue beleeued whom would they haue receiued whom would they haue condemned It would haue gone hard with the truth and beene euill spoken off by the euill mouths and malicious tongues of these partiall Iudges They would haue said Eliah is but one the Prophets against him are many are not they liker to see the truth then he Thus the faith of Christ and pure Religion is not waighed in the ballance of the Sanctuary nor measured with a iust Ephah and a true Hin but with false waights and deceitfull ballances which are an abomination vnto the Lord. In all causes and questions that rise the word of God must iudge Vse 3. Thirdly this giueth comfort and contentment to the meanest smallest of Gods Saints and putteth them in remembrance not to be discomforted and out of heart for their meane calling or for their low estate for they are nothing the lesse regarded of God or to be esteemed of his Church They haue as great an interest in all Gods blessings as the richest sort and many times a greater they haue as great a portion in Christ as the mightiest men and many times a greater For God b Luk 1 52 53. hath put downe the mighty from their seates and exalted them of low degree he hath filled the hungry with good things and sent away the rich empty What grace of God what meanes of saluation is hidden from these poore little ones so accounted off by the men of this world They haue interest in the word and Sacraments they haue free accesse to come into the glorious presence of God to pray vnto him and to poure out their supplications before him as well as they that swell with riches and abound in earthly thinges When God had made a couenant with Abraham and planted his Church in his family he gaue Circumcision as a signe and seale thereof not onely to Abraham but to all his house and commanded him to Circumcise c Gen 17 26 27. not onely himselfe and his seed but all the men of his houshold both borne in his house and bought with money of the stranger Whereby we see that the lowest of his seruants and bondmen that belonged vnto him haue as great right to the Couenant and as good a Title to the promises of God as he had in asmuch as they were assured by the commandement of God that the visible signe that was in their flesh was not in vaine The like we see in the Apostle writing to the Corinthians d 1 Cor 10 1 2 3 4. Moreouer bretheren I would not haue you ignorant that all our fathers were vnder that Cloud and all passed through that Sea and were all baptized vnto Moses in that Cloud and in that Sea and did all eate the same spirituall meate and did all drinke the same spirituall drink for they dranke of the spirituall Rocke that followed them and the Rocke was Christ This people was a great body standing of many members some of them were the Elders of the people and the heads of the families others were of the lower sort and of inferiour degree yet they had alike priuiledge in the Sacraments and the Apostle fiue times remembreth that all of them were partakers of them This is it that e 1 Cor 7 21. 22. made him say in another place Art thou called being a setuant Care not for it for hee that is called in the Lord being a seruant is the Lords free-man likewise also he that is called being free is Christs seruant We see this in the members of our natural bodies some members are more high and honourable then others yet none are contemned We haue a care not onely of the head and hart of the hands and liuely parts but of the least and smallest that belong to the body e 1 Cor 12 22 23 24 25. Yea much rather those Members of the bodie which seeme to be more feeble are necessary and vpon those Members of the Body which we thinke most vnhonest put wee more honestie on and our vncomely partes haue more comlinesse on for our comely parts neede it not but GOD hath tempered the bodie together and hath giuen the more Honour to that part which lacked least there should bee any diuision in the bodie but that the Members should haue the same care one for another So ought none that belong to Christ Iesus to bee neglected Hee contemneth Christ himselfe whosoeuer contemneth the least member that belongeth vnto him This Christ our Sauiour sheweth f Math. 18 6. Whosoeuer shall offend one of these little ones which beleeue in mee it were better for him ehat a Mill-stone were hanged about his Necke and that hee were drowned in the depth of the Sea As this causeth contentment in the poor so it worketh Humility in the rich considering that their Honour Wealth Authoritie and such like priuiledges of the flesh cannot commend the more to God or to the Saintes but their soundnesse in Faith and sincerity in life according to the saying of the Apostle Iames g Iam. 1 9 10 Let the Brother of low degree reioyce in that he is exalted Againe He that is rich in that he is made low for as the flower of the grasse shall be vanish away The poorest man that is of base account and reckoning in the World hath as great and as good a Title to Christ as the greatest men that be They haue not so great a portion in outward blessings but they haue as great a part in Heauenly Graces Hee that hath Christ is a Rich man hee bringeth with him all thinges else for in him are hidde all treasures which we are bound to seeke after He that wanteth Christ h Reuel 3 17. is a poore begger if he had his house full of Siluer and Gold and possessed Mountains of Pearles and precious Stones The Apostle teacheth i Gal. 3 29. that If we be Christes then we are Abrahams seede and heyres by promise so that the poorest person that is in the Church if hee beleeue in Christ is in the place of Abraham and succeedeth him in the inheritance of the Kingdome of Heauen which is a greater Honour
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
man and man we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters but of priuate hurts and damages that are done vnto vs in our bodies in our goods or in our good Names These iniuries done to our bodies which oftentimes are misvsed to our goods which are diminished to our good Names which are impaired are to be remitted As for other debts due to vs we may require them so we doe it with shewing mercy to such as are in necessity toward whom we ought to haue patience in forbearing Obiection 2. The second is whether a man may lawfully sue him at the Law that hath offended him Or how doth suing and forgiuing stand together in a Christian Answere I answer the Law is free for all men and the end of it is to redresse all disorders And as a Souldier in a lawfull warre may kill his Enemy and yet loue him so may a man forgiue an iniury and yet vse the remedy of the Law and thereby seeke in a Christian manner to redresse the wronges that are done vnto him Now in suing at the Law we must obserue these sixe rules First it must not be for toyes and trifles but in matters of waite and importance which do neerely concerne vs and whereby we are some way damnified But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene b 1 Cor. 6 7. as that they are ready to prosecute euery action and slight occasion that is offered vnto them if it be but the wagging of a Straw which bewrayeth an euill heart in them Secondly we must take heede of priuate reuenge and inward hatred which if we conceiue we doe not forgiue We must not suffer our suites to coole our loue to our Bretheren nor to weaken our Faith in performing our seruice worship vnto God For albeit the cause be neuer so iust and lawfull c Rom. 12 9 10. yet if we handle it vnlawfully vncharitably and vnchristianly we offend God and transgresse against our Brother Thirdly we must beware of giuing offence to the Church of God Some offences are taken but not giuen as when men are offended for doing our duty to God We must not omit that which God requireth because man will be offended Our care must be to be ready to giue satisfaction to the godly that our doing be not iustly scandalous obseruing the rule of the Apostle d 1 Cor. 10 32 1 Thes 5 22. Giue no offence neither to the Iew nor to the Gentile nor to the church of God and abstaine from all appearance of euill Fourthly the end of all Controuersies and Suites in Law must bee to liue in concord and to maintaine godly peace If we haue not this end we ayme at a wrong end The end of all lawfull Warre is not murther and tumults but peace and quietnesse So the end of all strife must be to liue without strife For if all iniuries were put vp and were not repressed many would grow worse and worse and ouerturne the Ciuill State and gouernment Fiftly another end we may at must be that the truth may come to light that is hidden that the party offending may be chastised e 1 Cor. 6 11. and by chasticement be brought to repentance for his wronges For such is the mallice of many that the passing by of one wrong would but open a wide gap or gate to bring other iniuries vpon our owne heades and the more we suffer the more hard measure they would offer Lastly the Law must bee vsed not vpon pleasure but vpon necessity and we must take it vp as the last refuge and remedy We must vse it as a Father vseth correction or as a Physition vseth desperate Medicines or as the Surgion vseth searing and cutting f 1 Cor. 6 6. when other will not serue the turne If a friendly agreement and priuate arbiterment may be had let it be preferred and the Magistrate not troubled with our contentions Thou oughtest not to produce into publike Courts of Iustice and iudgement that which may well bee decided and determined by graue sober godly and discreet men at home as the small causes which the Rulers might iudge were not to be brought before Moses Exod. 18 22. If it cannot be had so that though we seeke peace and ensue it yet it flyeth from vs it is lawfull for vs to go farther euen to sue our neghbour at the law and vse the benefit of the Magistrate Obiection 3. The third obiection is how can the Magistrate practise this Doctrine to forgiue offences and offenders seeing as the Apostle teacherh Rom. 13. He beareth not the Sword in vaine If his duty be to punish how can he pardon If he be to execute iudgement how can he forgiue them that trespasse Answere I answere a Magistrate is to be considered two waies according to two seuerall persons which he doth sustaine to wit either as he is a Man or as hee is a Magistrate as he hath a common condition or a speciall As he is a man or a Christian man which estate he hath common with his Brethren he is to beare and forbeare and behaue himselfe as others but as he is a Magistrate which estate he hath as properlie belonging vnto him he is the Deputy and Vice-gerent of God he sustaineth his person he executeth his iudgement and therefore he ought not to haue any respect of persons or winke at the committing of any wickednesse Obiection 4 The fourth Obiection is how we can be saide to forgiue our Bretheren their trespasses seeing no man can forgiue sinnes but onely God Hence it is that Dauid saith in the Psalme Against thee against thee onely haue I sinned and done euill in thy sight Psal 51. Likewise the Scribes and Pharisies when they heard Christ speake to the man sicke of the Palsie Thy sinnes are forgiuen thee began to reason among themselues Who is this that speaketh Blasphemies Who can forgiue sinnes but God onely Luke 5 20 21. Answere I answer in euery sinne there are two things to be marked and considered the euill of the action and the damage that ariseth to man by the euill action the one God forgiueth the other man forgiueth God pardoneth the euill Man pardonerh the damage or detriment that befalleth his person goods or name So then God forgiueth and Man forgiueth God forgiueth the sinne man forgiueth the hurt For we must obserue that in euery trespasse are two offences one to God the other to man To God when he forgiueth the breach of his law and imputeth it not to the offender which belongeth properlie to him and no man is able to doe To man when he remitteth the iniury or harme that hath risen to him in the things that appertaine to him It is not in mans power to forgiue the sinne whereby God is offended and he oftentimes pardoneth the wrong done to him when God forgiueth not
are not ignorant of his enterprises Hence it it that he saith ye ought to forgiue him and to comfort him and to confirme your loue toward him which is as much as if hee should desire them to take him againe for a Brother Vse 1. The Obiections being answered which stood before vs as a Cloud that dimmed and darkned our sight let vs come now to the Vses of the Doctrin and see what we may conclude from hence First seeing former offences are vpon our repentance to be forgiuen we learne that we ought all to be of a plakeable Nature easie to be appeased and ready to be intreated we must be inclinable to mercie and passe by offences that might prouoke vs to anger It is a fruit of true loue described by the Apostle q 1 Cor. 13 4 5 6 7. It suffereth long it is bountifull Loue enuyeth not Loue doth not boast it selfe it is not puffed vp it doth no vncomely thing it seeketh not her owne thinges it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all thinges it beleeueth all thinges it hopeth all thinges it endureth all thinges There is no man but gladly desireth to haue God that is able to be ready and willing to forgiue him his sinnes and therefore we ought to be like affectioned toward our Brethren It is a great comfort to the weakenesse of our Faith which needeth all proppes and pillers to sustaine and vphold it For though the forgiuenesse of our Brethren be no cause of our forgiuenesse it is a signe and testimonie whereby we are infalliblie confirmed that as surely as we remit others we shall be remitted Nothing maketh vs more resemble the Lord then to be mercifull hee is the God of patience r Psal 103 8 9 14. He is slow to anger he is full of compassion and of great kindnesse he will not alway chide neither keepe his anger for euer he knoweth whereof we are made and he remembreth we are but Dust On the other side nothing in the World maketh vs so like vnto Sathan and to be transformed into his Image as malice and enuy Hence it is that he is called a Tempter a Slanderer a false accuser the authour of all hatred and dissention This appeareth in the example of our first Parents so soone as they were placed of God in the Garden immediatly Sathan set vpon them and sought to dispossesse them of that happy estate If then wee giue our selues to hatred and mallice and neuer thinke our selues well but when wee are disgorging the rank or and enuy of our boyling stomackes we shew our selues not to be the Sonnes of God who is Loue it selfe but to be the Children of the Deuill who is maliciousnesse it selfe For He Å¿ 1 Ioh. 3 8 9. that committeth sinne is of the Deuill for the Deuill sinneth from the beginning for this purpose was made manifest that Sonne of God that hee might loose the Workes of the Deuill Whosoeuer is borne of GOD sinneth not for his Seede remaineth in him neither can he sinne because he is borne of GOD. This reprooueth those that keepe old reuenge and setled mallice as a festered sore rusting and rankling in their hearts to the satisfying of their owne lustes to the poysoning of their owne Soules and to the dishonouring of Almightie God This we see to haue beene in Caine who hating his Brother and suffering the Sunne to goe downe vpon his wrath in the end his wrath conceiued brought forth Murther and Murther when it was finished wrought out his destruction The like appeareth in Absolom toward his Brother Ammon For when Ammon had defiled his Sister Tamar respecting neither the wickednesse of the Fact nor the shame of his Sister nor the reproach of his person nor the offence of his Brother nor the blaspheming of the enemies nor the scandall of the Church nor the offence of his Father nor the defiling of his Fathers house Absalom t 2 Sam. 13 23 29. conceiued hatred in his heart and executed vengeance vpon him to the full two yeares after he dissembled his purpose till occasion serued and afterward his mallice brought forth a lamentable effect when he goared his Sword in blood It is esteemed among carnall men a token of valour to reuenge but indeed it is no better then slauish weaknesse and want of true fortitude So then they are possessed with the Spirit of the Deuill that are content to shake hands and promise forgiuenesse that speak deceitfully euery one with his neghbor flattering with their lips and gloze with a double hart yet keepe in mind the remembrance of old iniuries waiting and watching for opportunity of time place and means to execute the bloody designes of their beastly hearts Would we be thus dealt with all at the handes of God Would we be thus forgiuen Would we haue halfe a forgiuenesse and no more of him Woe and woe againe were it to vs if we were thus forgiuen Let vs deale as faithfully and fully as sincerelie and vnfainedly with them as we desire to haue the eternall God to deale with vs u Math. 7 2. For with what iudgement we iudge we shall be iudged and with what measure we mete it shall be measured to vs againe Let vs bannish from vs all lame and halfe halting remission which keepeth a part and peece vnforgiuen if we would haue the Lord forgiue all and cast them into â—he bottome of the Sea for euer let vs be like minded toward our Brethren Otherwise our owne consciences shall conuince and condemne vs so often as we say the Lordes Prayer seeing we pray most fearefully against our selues and as we reserue behinde in a corner of our hearts a peece of our mallice so wee desire the Lorde also to reserue a part of his wrath for vs and of his punnishment against vs. Obiection If any thinke himselfe wise enough to shift off this danger and say so long as I cannot resolue with my selfe to bee in Loue and Charity with my Neighbour and to forgiue him that hath offended me so long I will not vse the Lordes Prayer but some other good and godly Prayers For we are not tyed to this or that forme we haue many excellent Prayers beside wee may vse any of them Answere See Foole Foole how subtile and crafty thou art to deceiue thy selfe Blinde people play x Perk. on the Lords Prayer with the Lords Prayer as the Fly doth with the Candle or as the child doth with the Knife whereby it falleth out that the one is burned the other is wounded Take heede God is not mocked we cannot dallie with him It is not this or that forme that God regardeth it is our being in that estate not reconciled to our Brother that bringeth vpon vs suddaine destruction For God is Loue y 1 Iohn 4 16. and 3 14 15. And hee that dwelleth in
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
not wish to liue without it What is more desired then life Yet he preferreth the louing kindnesse of God before it So in another place l Psa 130 3 4. If thou ô Lord straitly markest iniquities ô Lord who shall stand But mercy is with thee that thou maist be feared Likewise the Church in the Lamentations of Ieremy confesseth as much chapt 3. It is the m Lam. 3 22. Lordes mercies that we are not consumed because his compassions faile not In all which places we see that the godly sue for pardon and cry out for mercy If they desire any blessing they aske it of fauour If they craue to haue any iudgement remooued they craue it of mercy and they esteeme his grace aboue their owne liues or any earthly thing that they can desire Wee must acknowledge that it is of his meere mercy that we liue and mooue and haue our beeing It is our duty to praise his name daily for his great mercies toward vs which are infinite for measure and continuance If hee accept vs it skilleth not greatly though men reiect vs and condemne vs. If his wrath be kindled against vs and his louing countenance be turned from vs what is it that can delight vs who is it that can comfort vs We see by many sundry examples in our Brethren that haue beene cast downe through the multitude and greeuousnesse of their sinnes and an apprehension of the heauie wrath of God and a with-drawing of his fauour for a season from them albeit they haue had Riches Friends Lands Prosperity and outward peace yet none of these could Minister comfort vnto them so long as Gods countenance was hidden from them as the Sunne couered in a Cloud But when once he appeared in mercy and goodnesse to them againe their bones and bowels haue bin refreshed according to the wordes of the Prophet in the Psalme n Psal 4 6 7. If thou Lord lift vp thy countenance vpon mee thou shalt giue mee more ioy of hart then they haue had when their Wheate thier Wine did abound Labour therefore by all meanes to feele his fauour vse all meanes to obtaine it employ thy selfe diligently to keepe it and to continue it towarde thee that in thy life it may be with thee and in death it may not depart from thee 23 There salute thee Epaphras my fellow-prisoner in Christ Iesus 24 Marchus Aristarchus Demas and Luke my fellow-helpers The order of the words Hitherto we haue handled the cheefe matter touching this Epistle containing his sute for Onesimus and his commandement to prepare him lodging Now followeth the Conclusion and shutting vp of the Epistle consisting in certaine salutations which are of two sorts either from others or from himselfe The salutation from others is in these two Verses the salutation from himselfe is in the Verse following In these Verses he saluteth Philemon in the name of fiue persons which were famous and well known in the Church and of great authority and credit aboue many others This salutation as it was very honourable vnto him so also it carried with it great waight and moment to effect his principall purpose with more easinesse For seeing hee ioyneth with him His Fellow-prisoner and Fellow-helpers in this sute that he might the better obtaine his request so that they all put vp as it were with one voice and consent the same petition Philemon could not but consider that it was a verie vnseemely and vnworthy thing to reiect so many suppliants in so reasonable a cause So then the sum of these wordes is this Epaphras Marcus Aristarchus Demas and Luke do salute thee The first man is described by an adioyned propertie my Fellow-Prisoner which is declared by the cause For Iesus Christ. The rest that are heere named haue one common adioynt as a title of honor ascribed vnto them when he calleth them his Fellow-helpers The meaning of the words Thus much touching the Order and Method Now let vs see the meaning and Interpretation of the wordes By Saluting in this place we are to vnderstand to vse all kinde and courteous speaking and to wish all peace and prosperity of soule and bodie which are fruits of that Brotherly Loue that ought to bee among all the Saints Thus did the faithfull pray one for another In this salutation he nameth fiue persons In the first place he rangeth Epaphras a Cittizen of the same Citty with Philemon and his Countreyman as appeareth in the Epistle to the Colossians chap. 4. Epaphras o Col. 4 12. the Seruant of Christ which is one of you Saluteth you and alwayes striueth for you in prayers that yee may stand perfect and full in all she will of God This man had beene the Teacher of the Church at Colosse and had conuerted them to the faith of Christ as we read in the same Epistle Cha. 1. p Colos 1 7. As ye also learned of Epaphras our deere fellow seruant which is for you a faithfull Minister of Christ. It seemeth he was an Euangelist who succeeded in the labours of the Apostles but now being at Rome hee was put in prison and heere saluteth Philemon as a Fellow-prisoner of Paule not for anie wickednesse and crime that he had committed but for the Testimonie of Christ and for preaching the Gospell and therefore is called not Caesars prisoner but Christs Prisoner Whereby it appeareth that this Epaphras was falsely accused by the enemies of the Gospell and therefore brought vnto Rome and put in hold Secondly he nameth Marcus who is mentioned also in other places of the Scripture who was Cozen to Barnabas and the sonne of that Marie who was wont to giue entertainement to the Disciples at Ierusalem yea such was her godlinesse that shee made her house as an Inne to lodge the poore Saints and as a publicke Temple for the people of God to meet together to pray vnto him and to praise his name This appeareth Col. 4 10. Marcus saluteth thee Barnabas Cousin touching whom ye receiued Commandements if hee come vnto you receiue him So when Peter was deliuered out of prison it is saide q Acts. 12 12. Hee came to the house of Marie the Mother of Iohn whose sur-name was Marke where manie vvere gathered together in Prayer Thirdly he saluteth Philemon in the name of Aristarchus of whome also mention is made in the Epistle to the Colossians and there likewise he is called Paules prisoner r Colos 4 10. Aristarchus my Prison-fellow saluteth you As they embraced one Faith and beleeued in one Christ so they suffered for one cause and were Companions in affliction Fourthly he nameth Demas who at this time was a constant Confesser of the truth and a zealous follower of the Gospell but afterward hee started backe from the Doctrine of Christ forsooke the fellowship of Paul embraced this present world as the Apostle complaineth of him afterward as we see 2 Tim. 4 10. Demas hath forsaken
of God wee send our selues we are not sent of him We are our owne Messengers to doe our owne Message not the Embassadours of the eternall God But when hee hath put his worde in our mouths wee must goe to those that he hath sent vs d Ier. 1 7 8. and whatsoeuer hee commaundeth vs that wee must speake So when God had stretched out his hand and touched the mouth of the Prophet Ieremy hee sayde Bee not affraide of their faces for I am with thee to deliuer thee sayth the Lord. Thus hee speaketh to Ezekiell e Exek 3 8 9. I haue made thy Face strong against their Faces and thy Fore-head harde against their Fore-heades I haue made thy Fore-head as the Adamant and harder then the Flint Feare them not therefore neither bee affrayde at their lookes for they are a Rebellious house Secondly it teacheth them not to loose their Authoritie and so to shame their Calling and their Mayster that hath put them in that Calling bringing them-selues and their Ministry vnder the subiection and slauerie of others The Apostle by all meanes seeketh to magnifye his Ministery and to beautifie his Calling Hence he saith f 1 Cor. 9 1. Am not I an Apostle am not I free This reprooueth those that serue the lustes and pleasure of others and dare doe nothing to displease such as are in high place Thus Aaron in the absence of Moses offended who was at the commaundement of the people g Exo. 32 1 4. when they saide vnto him Make vs Gods to go before vs he receiued their golden earings and fashioned it with the grauing toole and made of it a Molten Calfe The like we see in Vriah the Priest h 2 Kings 16 2 10. when Ahaz who did not vprightly in the sight of the Lorde but walked in the way of the Kings of Israell saw the Altar that was at Damascus he sent vnto him the paterne of the Altar and the fashion of it and all the Workemanship thereof and hee made an Altar in all points like to that which the King had sent from Damascus This departing from the Commaundement of God to please the humour or honour of mightie men must be farre from vs. We haue a plaine way set before vs wee ought to walke in it wee must not decline eyther to the right hand or to the left hand We must not make marchandise of the word of God but deale faithfully with God and his people The Prophet Micah complaineth of such Prophets in his time as flattered the people in their sinnes i Mich. 2 11. And Prophesied vnto them of Wine and of strong drink and in such Prophets the people delighted The Lord chargeth Ieremy k Ier. 1 17. to trusse vp his loynes to arise and to speake to the Children of Israell all that he commaunded him not to bee affraide of their faces least he destroy him before them Let vs beware of such smooth tongues that flatter with their lippes and bring vs in danger of destruction Salomon teacheth vs l Prou. 29 5. That a man which flattereth his Neighhour spreadeth a Net for his steppes declaring thereby that as a Birde which is taken in the Net is in daunger of death so they which beleeue flatterers fall into great perilles of Soule of Bodie of Goods of good name of life Thirdly it teacheth the Ministers to take heede they abuse not their Authority and turne it into tiranny but employ it vnto edification not to the destruction of the Church or any member thereof This the Apostle plainly teacheth concerning himselfe m 2 Cor. 10 8 Though I should boast somwhat more of our authority which the Lord hath giuen vs for edification and not for your destruction I should haue no shame And in another place n 2 Cor. 1 24 Wee haue not Dominion ouer your faith but we are helpers of your ioy for by Faith ye stand We must remember and consider that we are vnder Christ we are his Substitutes and Lieutenants He is the cheefe Shepheard of the Sheepe We must not beare our selues o 1 Pet. 5 3. as Lords ouer his heritage but as ensamples to the flocke Christ himselfe testifieth that he was among them as one that p Luke 22 27 Math. 20 28. serued For the sonne of man came not to bee serued but to serue and to giue his life for the ransome of many Let vs haue the same mind in vs that was in christ Iesus let vs behaue our selues as Stewards not as Lords as Officers not as Princes as Ministers not as Vsurpers as Stewards not as Maisters of the house Vse 3. Lastly it serueth for instruction of the people that they despise not the Ministry of the word but alway readie to heare it with reuerence For wheresoeuer there is authority in the speaker there should bee feare and reuerence in the hearer They are Embassadors sent not from Man but from God they speake not in their owne names but in the name of God they publish not their owne Dreames or deuises but the Doctrine of God and therefore ought reuerently and obediently to be regarded Thus the Prophet teacheth vs to reason q Mal. 2 7. The people must heare the Lawe at his Mouth for hee is the Messenger of the Lerd of Hoastes True it is they are men that bring it but they are Messengers sent of GOD they are subiect to the same passions that wee are but God hath put his word in their hearts and in their mouthes and therefore both they and it must bee receyued with all reuerence and entertayned with the inwarde obedience of the soule Hence it is that our Sauiour Christ sayth r Luke 10 16 Hee that heareth you heareth me and he that heareth you heareth him that sent mee The Prophet teacheth that their feete are beautifull that bring gladde tydings of peace and bring glad tydinges of good things They are saide to be worthy of double honor and to teach the way of saluation If a man had lost a precious Iewell and Rich Pearle which was all the riches and substance of his house and beeing in this case should meete with a man that can tell him who robbed him of it where it is and how hee may come to haue it againe how would hee respect him and reward him A godly Minister is such a one vnto thee Å¿ Perk. of the Ministr who when Adam had lost himselfe and all his posteritie and that peerlesse Iewell of righteousnesse the whole wealth of our soules can truely tell vs who did steale it away from vs and how it is to bee recouered againe The Deuill is the Theefe Christ doth restore it Faith applyeth Christ the Word of God worketh Faith the Minister preacheth the word whereby we beleeue How well doost thou account of that Physitian and how highly doest thou esteeme of him who when thy health is lost and sicknesse falne vpon thee
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present