20. according to that which the Prophet hath They that reward euill for good are mine enemies because I follow goodnesse This agreeth with that which Christ told and taught his Disciples u Iohn 15 19. If ye were of the world the world would loue his owne but because ye are not of the World but I haue chosen you out of the World therefore the World hateth you Thus much touching the deciding of the doubts and answering of the questions that arise out of these two verses Now let vs come to the obseruations that arise therein Obseruations out of these verses The wordes beeing interpreted and diuers questions answered let vs see what points offer themselues fitly to bee deserued First he beginneth with a thanksgiuing to teach that it is meete and necessary to giue thanks to God for benefits receiued at his hands according to the Doctrine of the Apostles x 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus Wee are ready to forget such mercies as we haue receiued and thereby make our selues vnworthy of further fauour Secondly consider to whom he giueth thankes to God not to any Saint or Angell or any Creatuâ⦠to guide vs in the performance of this duty Thirdly marke the person for whom for Philemon so that wee are not onely bound to giue thankes for our selues but for other especially when we see Gods word to bring forth fruit in the hearts of Men. Thus doth Paule in this place reioyce for the godlinesse of Philemon and euery where in his Epistles sheweth himselfe exceeding glad for the conuersion of Nations and people to the Faith Thus the Church of the Iewes y Gal. 1 23. are said to glorifie God when they heard of Paules conuersion This is the dutie of all Christians specially of the Ministers to pray continually for the Flock committed vnto them and to praise the name of God for their increase in godlinesse Fourthly obserue that first he mentioneth his thanks-giuing then his praiers for him so that he ioyneth the one with the other Whereby we see that prayers conceiued for our selues or others are not to bee seuered from giuing of thankes For no man is so perfect in this life but be hath neede of dailie encrease in grace and therefore we must so giue thankes for our Bretheren to God in regard of the graces of his spirit which they haue receiued that wee also pray incessantly for their growth in those graces Besides no man standeth so firmely rooted and grounded in grace but hee may fall and by his fall haue his guifts lessened and diminished vnlesse he be strengthened and stayed vp by the meanes and helpes that God hath appointed among the which are Prayers both our owne and others Fiftly hee saith his Faith and loue were heard off and spread abroad farre and neere so that wee see Gods graces bestowed vpon vs will not be hidden and concealed We are set as vpon a Theater to be seene all mens eies are fixed vpon vs all Mens mouths will bee opened to speake of vs z Rom. 1 8. 1 Kin. 18 13. and all mens eares will listen what they can heare of vs euen then when they are absent from vs. On the otherside what euill soeuer we commit wee cannot conceale and couer we haue many eies vpon vs we shall haue a thousand eares to hearken and ten thousand mouths to prattle against vs so that we must so walke as we saw many with vs and many saw vs how we walke Sixtly wee see heere a notable difference betweene vnfained praise and fained flattery The Apostle without any faining and fawning rehearseth in this place the commendation of Philemon a 1 Thes 1 â 2 13 5 6. as he doth in other places of the whole Churches thereby to encourage them in well doing and to stirre them vp to continue fast and faithfull to the death and to hasten to the end of the race set before them But such as flatter and vse colourable wordes are wholy at the becke of others extolling and admiring whatsoeuer they doe or speake whether it deserue praise or dispraise It standeth vs vpon to consider whom we praise and wherefore we praise them that it be for such good thinges as appeare to be in them I giue thankes to my God c. The Apostle finding and hearing of the excellent and worthy graces of God that were in Philemon was mooued with great ioy and thereby stirred vp to blesse and praise the Lord God Doct. 1. Men ought to take cause of great ioy to see others grow and proceed in good things We learne from hence that al Christians especially Teachers are greatly to reioyce and praise God when they see or know or heare that professors prosper and grow forward in heauenly graces It is a matter of great ioy and comfort to see men grow in graces as they doe in yeares and to encrease in heauenly things as they multiply their daies When the Prophet Dauid saw the forwardnesse of the people in offering willingly vnto the Lord with a perfect heart for the building of the Temple l 1 Chron. 29 10. He reioyced exceedingly and blessed the Lord before all the Congregation And Psal 122. I reioyced m Psal 122 1. when they said vnto me Come let vs goe into the house of the Lord. The Apostle writing to the Romanes giueth thankes through Iesus Christ for them all n Rom. 1 8. Because their Faith was published throughout the whole world When the Churches of Iudea heard that Paule a Persecuter was conuerted to the Faith and made a Preacher of the Faith which before he destroyed o Gal. 1 22 23 They glorified God for him The Apostle Iohn writing to an elect Lady whom he loued in the truth saith p 2 Iohn 4 3 Iohn 3 4. I reioyced greatly that I found of thy Children walking in truth as we haue receiued a Commaundement of the Father And writing to Gaius he saith I reioyced greatly when the Brethren came and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then these to heare that my Sonnes walke in veritie By these seuerall places alleadged as by so many witnesses produced wee see that it is our duty greatly to reioyce when we behold the Gospell flourish and the professors of the Gospell grow forward in good things Reason 1. And there are many reasons to warrant and confirme this Doctrine First it serueth exceedingly to aduance the glory of God that men grow in godlinesse which ought to be an effectuall reason to mooue vs to reioyce for what is there that should more cheere and reioyce vs then when Gods Name is magnified and his truth extolled among the Sonnes of Men. In all things that we doe if we doe them aright we should ayme at Gods glorie Now as the Name of GOD is
pointeth out vnto vs when he commandeth vs to shew forth our good workes in our life f Mat 5 16. that God our Father may be glorified which is in heauen One end of good workes is the glory of God They can neuer please him vnlesse they ayme at that marke and tend to that end This the Apostle Peter teacheth g 1 Pet 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation The glory of men and the magnifying of their name is not to be sought after but of God to whom all glory is due Reason 2. Secondly we are to make knowne the guiftes of God in our selues or in others because the more they be knowne and the farther they are spread the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many The rendring of thankes vnto him is a sacrifice that smelleth sweetly in his Nostrils The Apostle speaking of the liberallity of the Corinthians and exhorting them to the workes of mercy he vseth this reason that by beholding of them not only the godly are refreshed but God is glorified h 1 Cor. 9 11 12. That on all parts ye may be made rich vnto all liberalitie which causeth thorough vs thankesgiuing vnto God for the ministration of this seruice not onely supplieth the necessities of the Saints but also abundantly causeth many to giue thankes to God The reason is direct and of great force Reason 3. Thirdly in respect of others because the more the goodnesse and graces of God are spoken of and the more largely they are dispersed the mo by that meanes may be prouoked stirred vp to an imitation and following of their example and to a treading in their steps This is another end that we ought to respect in publishing the mercies of God to draw others to do the like and to prouoke them as by an holy emulation of their godlinesse Hence it is that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem he setteth before them the example of the Churches of Macedonia that they should follow them i 2 Cor. 8 1 2. We do you also to wit Bretheren of the grace of God bestowed vpon the Churches of Macedonia because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberality Hauing set before them this glasse to looke vpon and in it to beholde themselues that albeit the Macedonians themselues had heauie burdens laide vpon them and many charges of their owne that pressed them down whereby they were made poore yea extreame poore yet they hung not backe but were forward according to their power yea beyond their power to succour others He exhorteth the Corinthians heereupon k Verse 7. That as they abounded in euerie thing in faith and word and knowledge and in all dilligence and in their loue toward the Apostles euen so they should shew themselues to abound in this grace also Likewise hee commendeth the Thessalonians that they became followers of them l 1 Thes 1 6. 7 And receiued the word in much affliction with ioy of the Holy-Ghost so that they were as ensamples to all that beleeue in Macedonia and in Achaia So when he hath proued that Abrahams Faith m Ro 4 22 23 was imputed to him for righteousnesse he addeth Now it is not written for him only but also for vs to whom it shall be imputed which beleeue in him that raised vp Iesus our Lord from the dead So then if we lay these things together consider the person of God of the Church and of others that God is to bee glorified that the faythfull must haue their mouthes opened to praise him and that all others must bee prouoked by our good example in all these respects we learne that whensoeuer God bestoweth his guifts and we tast of his graces or others are made partakers of his goodnesse we must be carefull to make the same knowne to othets Vse 1. The Vses are now to be stood vpon First we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published if they may further the cause of Religion or prouoke others to godlinesse or bring glory to God God is not ashamed of vs to bee called our God and to do vs good let vs not therefore be ashamed to acknowledg him to be good vnto vs and confesse his goodnesse to the sonnes of men We see how men are not ashamed to make knowne their vngodlinesse and proclaime it openly with brazen faces they glorie in it as at a triumph neuer blush at any thing Let vs therefore be bold to speake of good things account it our dutie to sound out alowd the graces that wee haue receiued It is to great nicenesse to hide Gods glory and our guifts This was the cause why Paule mentioned his labors his calling his knowledge his paines his n 2 Cor. 12 2. visions his reuelations when the false Apostles extolled them-selues aboue him to the reproach of his person to the slander of his calling to the disgrace of the Gospell and to the dishonor of God This compelled and constrained him not to be silent in his owne cause or rather in the cause of God and his Gospell For albeit his enemies seemed onely to contemne him and set his person at naught yet the contempt reached farther and thorough his sides they gaue a blow and a wound to the truth it selfe we must not be so dissolute and carelesse to neglect what euery one speaketh of vs but be iealous of our credit and maintaine our good name especially when our sincerity and Gods verity are ioyned together We see how Samuell before all the people o 1 Sam 12 3. protested his innocency in his life and vprightnesse in his calling because the Isralites had reiected him and brought his ministry into question There was a a time when Christ would not haue himselfe and his workes knowne to wit when the knowledge might hinder him and his preaching but he p Mat 10 27. commanded his Apostles to speake that in the light which he had told them in darknesse and to preach that in the house toppes which he told them in the eare This serueth to condemne those that derogate from the godly and diminish the graces that God hath giuen vnto them and bestowed vpon them For howsoeuer the notes of Godlinesse are stamped vpon them and the guiftes of God do shine as brightly as the light of the Sunne in them whereby they are marked to be his and knowne to belong vnto him yet they wil lessen and extenuate them and as it were clip the Princes Coyne that so they may be disgraced This is a manifest note of a
with me that in thy stead he might haue ministred vtno me in the bonds of the Gospell 14 But without thy mind would I doe nothing that thy benefit should not be as it were of necessitie but willingly The order of the words in this diuision HItherto we haue spoken of the reason that Paule vrgeth to Philemon to receiue his Seruant drawn from the action of his sending of him back Now followeth the preuenting of Obiections taken eyther from Paule his retaining of him Verse 13. and 14. or from Onesimus his departing from his Maister Verse 15. and 16. The first obiection is concerning the keeping and retaining of Onesimus the obiection is wanting and may be thus supplyed For Philemon might haue saide I heare many words how profitable he is to me how deare to thee I know no such profit in him I can see no benefit that I am like to receiue by him of this I am well assured I haue sustained great losse by him If then he be so necessary and profitable and if he be as deare vnto thee as the Sonne that commeth out of the Bowels of the father why didst thou not retaine him still with thee To this the Apostle maketh a double answere first he graunteth and then he reuoketh that which he had graunted For hee confesseth that his desire was to haue detained him which he maketh plaine by a reason drawne from the end that he might haue continued To minister vnto him in the bonds of the Gospell In the next verse he ioyneth a correcting of that which he had granted to wit that he would doe nothing in this matter without the assent and consent of Philemon his Maister which reuocation he amplyfieth by an Argument from the end That thy benefit should not bee as it were of necessitie which also is declared by the contrary but willingly In these wordes howsoeuer they bee naturally the preuenting of an obiection is included also a certaine reason For the Apostle in this Epistle vseth more shew of Art and force of perswading and power of reasoning and skill of creeping into the heart of Philemon then he vseth ordinarily in other places and therefore in remoouing obiections hee argueth and in arguing he remooueth Obiections This appeareth euidently in this place For he reasoneth and strengthneth his request by this Argument Whom I desire for the good parts that I see in him to retaine that in thy place he might serue me in the bonds or cause of the Gospell him thou oughtest to receiue louingly and willingly But Onesimus for whom I intreat is such a one Therefore thou oughtest to receiue him louingly and willingly The meaning of the words This is to be considered of vs touching the order of the wordes Now let vs see what is to be knowne concerning the meaning of them When he saith Whom I would haue retained he sheweth againe what great account he maketh of Onesimus being as it were the onely man whom he would haue made choise off if it had beene in his liberty to haue comforted him and ministred vnto him in the time of his affliction and imprisonment Againe when he saith For thee or in thy stead he inferreth that Philemon himselfe did owe vnto him that duty if he should require it of him and vrge it from him He mentioneth The bondes of the Gospell meaning thereby the afflictions which the Gospell had brought him wherein the Genetiue case doth note the cause as we saw before verse 1. and 9. As if he should say the cause why I am prisoner and put in bands is the preaching of the Gospell In the 14. verse he saith Without thy mind I would doe nothing where by the generall put for the special he meaneth without thy counsell and consent I would not doe this thing that is retaine Onesimus with me I would doe nothing touching the keeping of him from thee to whom as thy Seruant he doth properly belong Lastly he addeth Least it should be of necessity that is least I should extort and wring it from thee against thy will and so seeme to compell thee hereunto whereas thou shouldst doe it cheerefully and willingly This is the Method and meaning of this diuision according to which order and Interpretation the words are thus much in effect If thou aske a reason why I kept not Onesimus with me seeing I make him so profitable and worthy to be loued and liked so comfortable trusty and seruiceable I aunswere I could haue beene content with all my heart to haue done so he is my Son and I his Father but withall he is thy Seruant and not mine and thou art his Maister and not I and therefore I ought not without thy leaue knowledge and consent to keepe him for the Gospell maintaineth and not dissolueth politicke order and houshold gouernment which both are the ordinance of God Besides a benefit and good turne should come with a cheerefull heart and a willing mind and ought not to be gotten by constraint and compulsion and therefore I would know thy will before I kept him to my selfe Diuers pointes to be obserued Before we come to the particular handling of the Doctrines that arise from hence some thinges breefely are to be noted which I will breefely obserue without any long and large application First of all the Apostle intimateth his desire to haue retained Onesimus with him and that he was loath to suffer him to depart from him which declareth that the presence of those that are deare vnto vs in Christ is welcome pleasant comfortable much set by and we greatly desire to keepe them continually with vs. For as loue is the knot of coniunction that bindeth vs together though we be absent and farre seuered one from another so it craueth and requireth the bodilie presence of those whom we entirely loue which howsoeuer wee cannot obtaine in this life for as much as our earthly affaires will not suffer it yet wee shall be sure to enioy it perpetually and without ende in the life to come when we shall haue the greatest ioy and comfort one in another that can be wished or desired such as the eye hath not seene nor the eare heard neither hath it entred into the heart of man to conceiue Secondly note with me the end why he desired to retaine Onesimus with him that the Seruant might doe seruice to him in the Maisters stead The end then is the Ministery and attendance which Paule might of duty require of Philemon himselfe If then the Maister be bound to doe his seruice and wait vpon the Apostle much more the Seruant Whereby we may note and marke how great right and iurisdiction hee that hath gotten and gained a man to Christ hath ouer him whom hee hath gained so that he may challenge not onely one of his Seruants but himselfe to Minister vnto him and to help him in temporall and transitory things For he that hath receiued spirituall blessings cannot without
of being restored It is a worthy saying of the Prophet to Amaziah K. of Iudah being like to loose a great sum of mony which hee had disbursed for the leuying of forren forces x 2 Chr. 25 9. The Lord is able to giue thee more then this If he see it good profitable for vs he can and wil repay it in the same kind for who looseth for Gods cause doth not get but if he do not recompence earthly things with earthly he wil assuredly bestow vpon vs such riches as are immortal immutable such a treasure as is eternal not fading but enduring for euer in the heauens A notable practise heerof we haue in Iob ch 19. in al his troubles which were exceeding great he comforted himself in this I know that my Redeemer liueth that I shal see him in the last day Somtimes he doth restore in the same kinde that which we haue left seemeth to be lost we see in the former example of Iob what a blessed end the Lord made so if we wil wait with patience and tarrie his leisure be content with his workes we shal behold the end better then the beginning Moreouer we see the merciful dealing of god toward his children from whoÌ he withholdeth personal blessings To som he giueth strength of body swiftnes of foot quicknesse of sight readinesse of hearing aptnesse of the hand together with a due proportion comlinesse of euery part But to others he denieth these things so that we see some blind others lame crooked deafe deformed Notwithstanding God ofttimes supplyeth these wants and recompenseth these infirmities with a most plentifull measure of better that is of heauenly graces We see this in the example of the blind man mentioned by the Euangelist Iohn he wanted the sight of his bodily eies y Iohn 9 29 30 31 32. but he had a greater light shining in his hart a deeper insight into the doctrine of saluation then the chiefe of the Pharisies that were accounted the only Rabbies and maisters in Israel so that we may truly say that the blindman did see and they that thought themselues to haue their eye-sight were starke blinde For when the Pharisies said of the Messia We know not from whence this man is the blind man answered said vnto theÌ Doubtles this is a maruellous thing that ye know not whence he is and yet he hath opened mine eies now we know that God heareth not sinners but if any man be a worshipper of God doth his wil him heareth he c. if this man were not of God he could haue done nothing This was a worthy and open confession of the great work of God that had bin wrought vpon him wherein he saw more true and heauenly light then al his enemies who then boasted of the name of the church and cast this simple man out of the Synagogue But if we consider the poore man of the one side the proud pharisies on the other side which of them was most blind and whither of theÌ was a member of the true Church Surely God gaue a maruellous light of knowledge to his weake seruant that he was not ashamed to confesse Christ Iesus acording to the measure of grace giuen him whereas the blind Pharises were blind leaders of the blind saw nothing Heerupon Christ saith z Iohn 9 39 40 41. I am come vnto iudgment into this world that they which see not might see that they which see might be made blind And when the Pharises which were with him heard these things said vnto him Are we blind also He answered If ye were blind ye should not haue sin but now ye say we see therfore your sin remaineth Let vs not therfore despise such as haue infirmities or deformities of the body nor vpbraid them with them which are not in their powers to put away rather let vs take heed of the blots and blemishes of the soul to wit of sinne which maketh the greatest scab and scarre and bringeth reproach vnto the person Let vs beware of the blindnesse of the minde of the hardnesse of the heart of the wounds of the soule and of halting with God The blindnes of the mind is a sin and the punishment of sinne so that God is offended with it whereby it differeth from the blindnesse of the body which indeede is a certaine affliction but it is no transgression it is a kinde of misery but no iniquity it is a crosse but it is no sinne But the inward blindnesse of the minde is in it selfe a sinne and breach of Gods Law and maketh a man culpable of iudgement and guilty of eternall death because none is so blinded but he hath first pulled out his owne eyes and refuseth the light of the Gospell offered vnto him a Eph. 4 18. through the hardnesse of his heart Againe this ought to bee a special comfort vnto vs and to suffice to asswage all greefe conceiued for the want of earthly blessings if God haue denied vnto vs the vse of one or many of our members as of our eyes our eares our tongue our hands our feete and haue made vs blind or dumb or deafe or lame or maimed let vs not be discomforted or sink down vnder the burden but rather considering the recompence that he giueth vs another way and the supply that he maketh by spirituall graces let vs humbly giue him thankes b Mat. 5 29 30 remembring that it is better for vs that one of our members perish then the whole body should be cast into hell We see the holy man Iob hauing had great losses and dammages brought vpon him to his great hinderance and decay in earthly thinges acknowledged the hand of God in it gaue him the glory saying c Iob. 1 21. Naked cam I out of my mothers womb and naked shall I return thither the Lord hath giuen and the Lord hath taken it blessed be the name of the Lorde Hence it is that the Apostle saith Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith heires of the kingdom which he hath promised to them that loue him Iames 2. If God haue made me blinde yet if hee haue giuen me the eyes of my mind to see the mystery of faith in this life and the excellency of glory reserued for me and all his Saints in the life to come I haue wherewith to comfort me aboundantly in the want of bodily sight If God haue made me lame to halt with my foot and therby want many outward pleasures that many seek and find yet if he haue vouchsafed this mercy vnto me d Gal. 2 14. to make me walk with a right foot to the truth of the Gospell I cannot want sound comfort and inward peace to my own soul God looketh not vpon the person of man he accepteth no man for his outward forme
the truth It is the cause that maketh the crosses of Christians to be the Crosse of Christ The Apostle testifieth he was a Prisoner for Christ and the Gospell not for his owne sinnes and offences It is not our suffering barely and nakedly considered can honour vs with the reward of glory and the Crowne of Martyrdome g The cause maketh a Martyr not the punishment but the cause in which we dye and the quarrell in which we suffer True it is afflictions are common to the godly and vngodly they suffer alike they are imprisoned alike arraigned condemned and executed oftentimes alike but albeit the afflictions bee one and the same yet the cause is not one and the same for which they are afflicted The vngodly ate punished for their sinnes the godly are afflicted for a good conscience Abell is murthered of his Brother Caine is curssed and condemned to be a fugitiue vpon the earth both of them are afflicted but the cause is diuerse Abell is killed for his godlinesse Caine is punished for his wickednesse Ioseph is sold to Strangers and cast into prison so likewise are Pharaohs two Eunuches his Butler and his Baker they lye all in one prison but they had not one cause for he is committed through the slaunders and false accusations of his Mistresse they for their demerites and offences against their Maister Christ had his feete and his handes nayled on the Crosse so had the two Theeues they suffered al one punishment but how contrary were the causes of him and them seeing he suffered without cause but they iustly and worthily had the sentence of death executed vpon them Let vs not therefore onely fasten our eies and looke vpon the bare punnishment but consider what the cause is and according to the cause esteeme both of the person and of the punishment Some are prisoners h Math. 5 25. of men i 2 Tim. 2 26. others are Prisoners of the Deuill of whom they are holden captiue and both of them for their wickednesse but if we will be Martirs of Christ we must be the prisoners of Christ This serueth to reprooue the Church of Rome who glory in their Martyrs as sometimes the Donatists did and fill vp their Kalender with such as they haue canonized for Saints in Heauen which were no better then Traytors when they liued vpon the earth The Church of Rome which vaunteth her selfe to be the onely true Church of God and condemneth other honoureth diuers Saintes which neuer were in the World some that were Pagans others that were Iewes in Religion and refused Christ and others that were Heretiques and Traytors that neyther had Faith on Earth nor haue saluation in Heauen beeing Rebels to their Princes and enemies to their Countrey and disturbers of the State And therefore also it condemneth those who albeit they liue vnder the Gospell and shroud themselues vnder the branches of it as vnder a comfortable shaddow whereby they haue refreshed and enriched themselues yet they magnifie the Church of Rome and set vp the Faith professed therein they ballance it equall with the true Church of God among our selues and thereby seeke to shake in sunder the Faith of many These men cry out not onely that there are and haue been learned men on both sides but Saintes and holy men on both sides and true Martyrs on both sides and therefore would haue the people carryed about with vncertainety of Doctrine as with a waue of the Sea But we deny that any haue suffered among vs for the Roman Faith or haue beene led to execution for their Religion The truth is they haue but too much fauour shewed them and too great liberty giuen them Indeede such as haue beene found factious and forward to aduance forraigne power to adhere to forraigne enemies to stirre the people to rebell and take armes against the Prince to compasse the death and destruction of the Prince such as haue beene Authors of treacheries and conspiracies and beene conuinced to be trumpets of sedition by the deposition of witnesses by the forme of their tryall and by their owne confessions haue beene iustly executed among vs as by all men must needes be acknowledged In the Cittie of Rome all that will not take the Popes part or shall take him to be no Pope or refuse to ioyne with him if an Army should bee sent against him are adiudged to be no lawfull Subiects but disloyall Traytors No forraine Prince will repute them for his people and Subiects that shall deny to take his part against any forraine Vsurper or Inuador whatsoeuer So the Lawes of our Land haue seized vpon some who haue busied themselues in matters of State bringing ouer Buls declaring that the Prince was to bee deposed and the Subiects discharged of their alleagiance As for pointes of Faith they were neuer mentioned in the proceedings against them they were not called into question for their opinion concerning the Masse for transubstantiation for worshipping of Images or for any other point of the Romish Religion or rather superstition Therefore it is false that any haue dyed among vs as Martyrs or any otherwise then as Traytors The true k Who are true Martyrs and who not Church of God euer held them for Martyrs that dyed for the profession of the Faith and the testimony of Christ but such of the Popish faith and faction as haue beene executed among vs dyed for maintenance of the Popes pleasure and tyranny taking vpon him to depose Princes and seeking by open armes and secret Treasons to murther them True Martyrs suffered for the truth wrongfully and therefore deserued commendation according to the rule of the Apostle l 1 Pet. 2 19. It is thanke-worthy if a man for conscience toward God endure greefe suffering wrongfully but these suffer not in matter of wrong nor for a good conscience vnlesse the will of the Pope be the rule of their conscience True Martyrs must be endued with Charity m 1 Cor. 13 3. for as the Apostle teacheth If I giue my body to be burned and haue not loue it profiteth nothing but these haue not any shaddow of charity who plot the death of their Prince and seeke the destruction of their Countrey To conclude this point vnlesse Treason be Religion and falshood truth and vnlesse Antichrist be to bee receiued for Christ these men cannot be esteemed and honoured as Martyrs among vs who dyed not for Christ but for practising against the Doctrine of Christ which teacheth to be gentle patient humble and not any way to seeke reuenge Vse 4. Lastly from this Doctrine ariseth great comfort to the Seruants of God and as great terror to all their Enemies It is a great consolation for them that are afflicted for Christs sake to asswage their sorrow and a great meanes to worke in them patience to consider that Christ putteth all their teares in his Bottle and accounteth their afflictions to be his afflictions If we
and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
horror of conscience vexation of spirit and confusion of face Woe then woe I say to all idle Ministers and sluggish people that when they are to bee gathered vnto their Fathers and ly vpon their death beds cannot remember what good they haue done but shall bee troubled and tormented with the consideration of this what good they might haue done that they might haue beene fruitfull trees but haue beene barren Good ground but haue beene euill These men haue nothing else to muse and meditate vpon but how they haue spent whol dayes and nights whole moneths and yeares in eating and drinking in feasting and company in pleasures and pastimes in surfetting and drunkennes and what comfort shall their poore distressed soule and languishing bodye feele in that day but crie out with a lamentable cry and a pittifull howling able to mooue the stones and to pierce the rockes that all is vanity and then condemne their folly that haue placed their happinesse in this vnhappinesse and the ioy of their spirit in this sorrow of their heart For if that be true which the Prophet saith o Psal 128 1 2 Prou. 10 4. Blessed is euerie one that feareth the Lord and walketh in his wayes when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee It is no doubt as true that such as eate not the fruit of their labors but eate the fruite of their lazinesse and loytering are accurssed This is it which our Sauiour addeth p Luke 12 45 46. If that seruant say in his heart My Maister doth deferre his comming and shall begin to smite the Seruants and Maidens and to eate and drinke and to be drunken The Maister of that seruant will come on a day when he thinketh not and at an houre when he is not ware of and will cut him off and giue him his portion with the vnbeleeuers that Seruant that knew his Maisters will and prepared not himselfe neither did according to his will shall be beaten with many stripes Where he teacheth that as eternall life is the reward of diligence and discharge of our duty so is eternal destruction the wages of all idle bellies Such as do no good to others shall know at the last that they haue indeed done no good vnto themselues The more seruiceable wee haue beene to others the more profitable shall we be in the end to our selues and the comfort of all shall be felt in our hearts when wee shall say with the Apostle q 2 Tim. 4 7 8 I haue fought a good fight I haue finished my course I haue kept the Faith henceforth is laid vp for me the Crowne of righteousnesse which the Lord the righteous iudge shall giue me at that day and not to mee onely but vnto all them also that loue his appearing A notable example heereof wee haue in Obadiah who was Gouernor of Ahabs house when he saw himselfe in distresse of famine in fear least Eliah should depart he called to remembrance the fruits of his Faith the worship of God and the fauour shewed to his children and heerein hee was comforted When Iezebel r 1 Kin. 18 13 slew the Prophets of the Lord he hid an hundred men of the Lords Prophets by fifties in a Caue and fed them with bread and water Let vs therefore neuer bee without such arguments to comfort vs wee shall finde the benefit of them when we are in trouble and especially when we are going out of the world And that whatsoeuer good thing is in you through Christ Iesus may be knowne The Apostle in these wordes mentioneth this to be the cause why he would haue the guifts of God bestowed vpon Philemon to be communicated to others because by that meanes they might be made knowne to others and acknowledged by others and so spread abroad farre and neere Doctrine 3. The goodnesse of God toward our selues or other must be made knowne Wee learne from hence that it is the duty of euery one to manifest and shew forth yea to spread abroad and to speake of the guifts of God bestowed vpon themselues and others When God is good toward vs and distributeth his graces among vs we must be ready to confesse and acknowledge them when we feele them in our selues or see them in others This our Sauiour a Mat 5 16. teacheth Math. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in Heauen Thus the spirit of God in the Scriptures remembreth the righteousnesse of Noah the faith and obedience of Abraham the patience of Iob the chastity of Ioseph the meeknesse of Moses the single heart of Dauid the sincerity of Nathaniell the labours of Paule the repentance of Peter the restitution of Zacheus Christ Iesus publisheth the graces of God that shined in Iohn Baptist b Iohn 5 35. he saith he was a burning and shining Candle and that they would for a season haue reioyced in his light The Apostle declareth c 1 Tim 4 14. that the faith of the Romanes is published throughout the whole world The praise of Timothy was noysed and notifyed in the Church wherof Paule putteth him in mind to make his proceedings answearable to his beginnings and to the hope that was conceiued of him c 1 Tim 4 14. Despise not the guift that is in thee which was giuen thee by prohecie with the laying on of the handes of the company of the Eldership So likewise the fact of Mary annointing the body of Christ and working a good worke vpon him to bury him is commanded to be made knowne and not kept secret d Mat 26 13. Verily I say vnto you wheresoeuer this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken off for a memoriall of her Thus the Apostle remembreth the e 1 Thes 1 3. effectuall faith and diligent loue and the patience of that hope in our Lord Iesus Christ which was in the Thessalonians So he recordeth and commendeth the liberallity that was in them of Macedonia toward the poore Saintes at Ierusalem that were in distresse All which Testimonies serue to teach vs that it is our duty to publish the guifes of God vpon vs or our bretheren not to hide them to spread them abroad not to smother them to make them knowne not to couer and conceale them to our selues Reason 1. And albeit these examples may be sufficient to moue vs to embrace this as a certain truth yet we haue sundry reasons yeelded in the Scriputre farther to confirme it vnto vs. First to the end that Gods graces being seene knowne he may be glorified and blessed for them who is the author and giuer of them It ought to be our chiefest desire and study that God may haue his praise and glory among vs. This is that reason which Christ our Sauiour
the sinne nor consider the iniury offered to others but suffer themselues to be drawn and ouercome by affection or kindred or other mens suites to bestow sufficient places vpon vn-sufficient persons By couetousnesse when they reserue a portion or pension to themselues and when they so pare it and share it from the incumbent that they sequester the greatest benefite of the Benefice for themselues b Iudg 17. and bestow ten Shekles and a sute of apparrell by the yeare to another to beare the name and to serue the Cure These bestow as much vpon their Horse-keeper to keepe their Horses as vpon the Minister that hath the charge of Soules If ignorance be the cause I would in the Name of God and in reuerence to their high places and callings craue liberty to vse a word of Exhortation vnto them to beseech them to giue me leaue to put them in mind and to be content to learne how they came by this right and authority to be put into their hands After that the bounds and limits were assigned to euery Parish and seuerall Churches were appointed for seueral Ministers and Lands and liuings bestowed for their maintenance to the end that euery one should keepe his owne and no man to intrude vpon the right of another nor rob the Church of that which was giuen there were certaine temporall men chosen c Marcil patau desens pac part 2. cap. 14. either by godly Kinges or by such as had endowed those Churches and giuen them Lands to be Patrones of those Churches who might be able and ready to defend the Church rightes and priuiledges to the end the Pastours themselues should with more conuenience and lesse incumbrance apply their vocations It was thought vnfit for them to follow suites of Law whereby their studies might be distracted and so the people should not be instructed and besides those holy men resembling Christ and imployed in the seruice of the Church would not be contentious in the law to striue with any whereby wee see they are called Patrones because they were appointed by the first Doners to defend the right of the Donation against all Intruders and Incroachers vpon their guifts and to protect the Church-liuings from the iniuries and insolencies of couetous and contentious men They were not appointed by the first institution to bestow Church-liuings as now they doe but to patronize the right of the Lands consecrated to the Church Afterward they were allowed to nominate the Minister that the burthen that lay vpon them might be the better borne and that the trouble might be eased with some honour Seeing therefore they haue as men of trust the right of Patronage and presentation put into their hands and may not onely defend the place but name the person let them be carefull to discharge the trust that is reposed in them and shew themselues worthy of that power and priuiledge committed vnto them Againe let them consider that it is a great calling of great importance and therefore great guifts are required for the execution of it It hath annexed vnto it the charge of Soules and therefore is not slightly to be passed ouer Ignorance shall excuse no man d Luke 12 48 Hee that knoweth not his Maisters will shall be beaten with fewer stripes but wilfull ignorance of such as do not know nor will not know is a double sinne This is not spoken with any mallice or hatred to their persons but in a desire of their good and a loue to the people so that we say no otherwise of such Patrones then Christ did of his persecutours e Luke 23 34 Father forgiue them for they know not what they doe If negligence and carelesnesse be the cause of this offering of vnworthy persons to be the Ouer-seers of the Church then f Babbin Preface before Com. I craue humbly and heartily the wise consideration of these profitable Meditations The Lord threatneth to the Watchman death that warneth not his hearers g Eze. 3 17 18 and saith he will require their blood at his hand If then God haue made me or the people hath chosen me or the Church hath suffered me to be a Patrone I ought thus to reason If I negligently place such a one as for want of ability cannot or for want of conscience wil not giue warning and admonish the wicked of their sinnes can I want my portion in the wrath of the Lord that is threatned against all such defaults Christ Iesus teacheth that it is a signe of loue h Iohn 21 15 to him in the Minister to feede his Sheepe to feede his Lambes if then I bee a Patrone of any place I must thinke that it is a token and witnesse of my loue to Christ if I cause his Sheepe and Lambes to be fed And if it be want of loue in the Minister when he doth not feede but fleese the Sheepe when he doth not teach but starue them is it not so in me if through my sluggishnes and sin it so come to passe It is a great sin to lay handes rashly to admit any into the ministery and thereby to giue that worthy calling to an vnworthy man and is it no offence in me being Patrone to bestow the Liuing vppon such a one If he be to be blamed that giueth institution and induction hee cannot be excused that giueth the presentation It is noted by the Euangelist i Math. 9 36. that when Christ saw a great multitude of people gathered together from all quarters he had compassion vpon them because they were as Sheep without a Shepheard The word vsed in that place is of great force deriued of a word that sigfieth the Entrals the Bowels and inward parts expressing thereby as it were an aking of his head or a yerning of his Bowels to see so pittifull a sight so dolefull a spectacle If then there belong vnto me the right of a Patronage and presentation to any Liuing I must thus consider if I be led by the Spirit of Christ or haue any zeale of his glory or care of the saluation of his people in me I must shew mercy and compassion to those Soules that are so dearely bought and purchased euen by the precious blood of Christ If we haue an house to build we will not admit of euery Work-man that offereth his help or is commended to vs by others or will labour best cheap but we wil make choyce of the most expert and sufficient And shall we then chuse or commend to the building of the Spirituall house of God euery Cobler and Bungler vnsufficient persons k 1 Kin. 12 31 eyther Ieroboams Priestes that were of the lowest of the people l 1 Sam. 2 17. or such as Elies Sonnes who were the leudest of all the people When the Tabernacle of God was to be builded they tooke not tag and rag from among the refuse of the Congregation m Exod. 31 3. but such as
neither Iew nor Graecian there is neither Bond-man nor Free-man there is neyther Male nor Female for we are all one in Christ Iesus When God will punnish sinne and the breach of his Law he doth it without respect of persons Such as are in greatest Dignity and highest place of authority vppon the earth are subiect to sicknesses to diseases to death so that as the i Psal 82. 7. Prophet saith Ye Princes shall fall like others That which God laide in the beginning vpon mankind k Ge. 3 19 16 In the sweat of thy face shalt thou eate thy Bread vntill thou return to the Earth And to the Woman he said I will greatly increase thy sorrowes and thy conceptions so that in anguish thou shalt bring forth Children What Man or what Woman can free themselues from this burthen or deliuer themselues from this punnishment We see the high subiect vnto them as well as the low the rich as well as the poore the Prince as well as the people So on the other side when God will bestow the graces of his Spirit that accompany saluation hee distributeth them according to his pleasure and respecteth not the outward person hee maketh no difference betweene Bond and Free betweene Maister and Seruant but giueth where it pleaseth him which serueth to teach patience and contentation to those that liue in lower places God looketh vpon them when he passeth many times by those that l Luke 1. are greater in the world yea he filleth them when he sendeth the other empty away Sixtly we may obserue that he ioyneth loue with Christian Brotherhood and calleth Onesimus A beloued Brother not onely a Seruant not only a brother but a Brother deare and beloued signifying therby that where a Christian calling is found there Charity and Loue is as a due debt required so that if any man be conuerted to become a true Christian indeede thereby is made our Brother who before was a Christian only in Name naked profession euen for this cause we are bound to embrace him with the greater loue Euery man in his order to be loued euen he that is no Christian if it be Turke or Infidell but whosoeuer is a right Christian not onely in title but in truth must more specially bee loued of vs and be deare vnto vs who is neerely ioyned vnto vs as a member of the same body with vs and is to be esteemed of vs not so much another man from vs m Ephe. 2 15. as one and the same man with vs. He that is out of Christ is another from vs he is diuers to vs and yet is to be loued as a man as one that beareth the Image of God Lastly obserue that the more causes there are of loue and coniunction one with another the deerer and deeper ought our loue to be There are many degrees of vniting vs together now the more there are the more degrees should there be of loue betweene vs. The coniunction betweene the Maister and the Seruant in the priuate society ought to be a cause of mutuall loue but when to this naturall respect there is added a spirituall fellowship and communion in Christ whereby the Seruant becommeth more then a Seruant euen a Brother with his Maister this requireth a farther degree of loue in them one toward the other Thus we see sundry obseruations and all very profitable offered to our considerations out of these words we cannot stand vpon them all and therefore we will onely select some of the prinpall and cheefest of them Verse 15. It may be that he therefore departed for a season that thou shouldst receiue him for euer In these words we see how he goeth about to mitigate the wrath and displeasure of Philemon by teaching him to consider that those thinges which were done peruersely and corruptly are by the direction and determination of God turned to another end For a ioyfull end and good issue in euils is as it were a remedy offered vnto vs by the hand of God to blot out offences Paule therefore admonisheth Philemon that he ought not now to be so greatly offended at the flight and running away of his Seruant because it fell out to be the cause of good not to be repented off So then he warneth that this departure of Onesimus from his Maister is not to be waied and pondered by his purpose and meaning but by the end euent which was most wholesome and profitable For by this meanes hee was brought to the Apostle and by hearing of him was instructed in the way of saluation to the end that afterward he might bee made more diligent and faithfull to his Maister Whereby we see that when he saith Therefore hee departed for a season that thou shouldst receiue him for euer It is not to be referred to the purpose and intent of Onesimus flying away who had no such thought or determination euer to come backe to his Maister againe much lesse to come backe better or a beleeuer but it hath relation to the prouidence of God disposing of his fault and flight to a good and gratious end Doctrine 1. All things euen sin it selfe are turned by the prouidence of God to the good of the elect Heereby we learne for our instruction that all things euen sinne it selfe are by the high prouidence of God turned to the good of the elect Such is the infinite wisedome and power of God that he bringeth euill to a good end We see in this place how the Apostle maketh the prouidence of God to turne the sinne of Onesimus to good and to the benefit of himselfe and many others For by running from his Maister he came to Rome by comming to Rome he lighted vpon Paule by falling into his company he heard the Gospell preached and by hearing the word he was conuerted which had not fallen out if he had not departed so that his stealing and running away turned by the goodnesse of God to his great benefit So the sinne of Adam turned to the greater gaine and glory of the elect To this purpose wee may profitably consider the vile and villainous act of Iocobs Sonnes against their Brother Ioseph n Gen. 45 5. Acts 7 13. who considereth that it was done by the maruailous prouidence of God that being sold for a Bond-slaue he might be aduanced to that honour and Dignitie whereby he might nourish both his Father and Brethren in the years of Famine therefore he said vnto them when he made himselfe knowne Be not sad neither grieued with your selues that ye sold mee hither for God did send me before you for your preseruation The like we might say of the crucifying of the Lord of Life he was deliuered into the handes of Sinners through the Treason of Iudas and other wicked and curssed Instruments for Iudas betrayed him the Iewes accused him and Pilat iudged him whereof the Apostles say Actes 4. o Act. 4 27 28 Doubtlesse against
serueth greatly to comfort vs both in prosperity and aduersitie and that for the time to come wee should repose our whole hope in God For seeing all thinges come to passe by the prouidence of God so that not so much as sinne it selfe is committed without his will it is a great comfort many waies to Gods Church and chosen Children Wee know that hee can moderate and will moderate the rage of the Deuill and the mallice of wicked men that they shall not hurt or hinder their Saluation For the Deuill is the Lordes Seruant or slaue to worke his will albeit he do it vnwillingly and by compulsion The Prophet Dauid saith c Psal 16 8. The Lorde is at my right hand therefore I shall not slide And when his Souldiers were purposed to stone him to death he was in great sorrow and heauinesse d 1 Sam. 30 6 But he comforted himselfe in the Lord his GOD. If then we cast vp our eyes and behold the prouidence of God euermore watching ouer vs wee shall not doubt of the loue and goodnesse of God nor of deliuerance to come from his hand albeit we see no ordinary meanes but all thinges goe a contrarie way This made the holie Man Iob say e Iob 13 15. Though the Lorde would kill mee yet will I trust in him And the Prophet f Psal 23. Though thou cast me into the place of Dragons and into the shaddow of death yet will I feare none euill The church being in great perplexity and danger in the daies of Mordecay he was not without comfort he liued not without hope hee ceased not to vse lawfull meanes for the deliuerie of it he was not at his wits end nor dispaired of an happy issue because his heart was grounded and established in the Doctrine of Gods prouidence as appeareth by his wordes to Ester g Est 4 13 14 Thinke not with thy selfe that thou shalt escape in the Kinges House more then all the Iewes for if thou holdst thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers House shall perrish and who knoweth whether thou art come to the Kingdome for such a time Againe this prouidence of God in euery thing teacheth contentation of minde in euery estate yea in aduersity when we lie vnder the Crosse so that all thinges goe against vs forasmuch as Gods prouidence hath appointed vs our lot and portion When we liue in peace and haue abundance of outward meanes to maintaine vs as plenty riches health pleasure friends libertie and such like we must remember from whom they come and so be put in mind to be thankfull for them because they come not to vs by chance but by Gods prouidence so that we must not barely looke vpon them nor wholely rest vpon them but behold his goodnesse and blessing in them For if wee consider that all prosperitie commeth from him as Meate Drinke ease peace and all plenty who is not pricked forward and stirred vp vnto Thankesgiuing towards so louing and bountifull a Father Hence it is that the Apostle saith h 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus The Prophet Esay complayneth of the vnthankefulnesse of the Iewes towards GOD i Esa 1 4 5 6 7 I haue nourished and brought vp Children but they haue rebelled against mee the Oxe knoweth his Owner and the Asse his Maisters Cribbe but Israell hath not knowne mee my people hath not obeyed mee The Prophet Dauid dealt otherwise and behaued himselfe with greater dutie teaching vs all what to doe when hee saith k Psal 116 12 What shall I render vnto the Lord for all his benefits toward me I will take vp the cup of saluation and prayse the name of the Lord. But when these outward things whereby life is maintained do faile vs we must not faile to remember whence famine warre pestilence sicknesse trouble and affliction come that there is no euill in the City which the Lord hath not done Moreouer let vs depend vpon him for the time to come assuring our selues that he will not leaue vs nor forsake vs. He giueth vs euery day experience of his mercies so that by remembrance of benefits receiued from him wee cannot doubt of his fauour toward vs. Lastly this should bee a very strong reason vnto vs not to be vnmeasurably dismayed nor excessiuely offended when offences and great euils breake out among vs as oftentimes it falleth out whereby many are ready to shrinke backe and others are much disquieted to see the Church of God so troubled We are not to thinke it strange or to forsake the faith through these scandals for God would not suffer any euill to come to passe vnlesse out of that euill hee were able to bring good and out of that sinne to bring forth righteousnesse to the glory of his great name and for the saluation of his deere Church Hee would neuer haue left Adam vnto himselfe if he had not determined out of his fal to gaine praise to himselfe and to prouide better for his people It is necessary that offences come but woe to that man by whome they come Let vs not therefore fret our selues because of the wicked men neyther be enuious for the euill doers for they shall soone be cut downe like grasse and shall wither as the greene hearbe And we must rest and be resolued assuredly that God dooth not allow or fauour their sinne nor purposeth to free them from the guilt and punnishment of sin howsoeuer he turneth their wicked purpose to a good end For sinne l 1 Iohn 3 4 Iohn 8 44. is the transgression of his Law But God neuer swarueth nor stayeth from the strait rule of his owne will neither putteth wickednes into man but as the earth affoording sap and moysture as well to the euill trees as the good cannot be reproued because the cause why the euill trees bring forth euil fruit is of themselues and their owne nature or as the Sunne that rayseth euill smels and noysome fauors from vnsauoury puddles cannot iustly bee found fault withall because the reason thereof is not in the Sun beames but in those corrupt places euen so when God disposeth to good endes the sins of men that proceed from the instigation of the Deuill and abide in the vngodly themselues he cannot be called the cause or author of sinne although by his prouidence he moueth all thinges yea euen the vngodly that are not able to moue or remoue themselues Vse 3 Lastly seeing Gods prouidence extendeth to euery thing that is and disposeth it according to his owne pleasure it directeth vs in our obedience putteth vs in mind of a Christian duty namely to be patient in al aduersity If we consider that nothing can befal vs but that which is sent by the fatherly wil and counsell of God who hath alwaies iust
them and cursse them and cannot behold them with a friendly looke and a louing countenance as if the fault were in the Clearkes Bayliffes and other publique Officers not in themselues and their owne vnfaithfulnesse which is all one as if a Male-factor should charge the Executioner who is the Minister of Iustice to be the cause of his death forgetting that his owne misdeedes and misdemeanors brought him vp vnto that place and punishment Vse 2. Secondly seeing it is needefull that to confirme our lawfull contractes there be Euidences to shew it is a good point of wisedome required of vs to vse the aduise of such as are learned in the law and are both men of knowledge and of conscience For heere if in any thing else we shall finde the common Prouerbe true That the best is best cheap Many there are that regard the Fee more then the Cause and speake for themselues rather then for the partie that hath chosen them Againe many suites arise through ignorance and vnskilfulnesse of the Law wherefore it is meete we should resort to a learned Counsell so that partly through the want of honesty and piety in some partly the want of skill and practise in others many poore Clients go to wracke We must all deale in the matter of our goods as wise Patients doe for the curing of their bodies and the recouery of their health They will not goe to euery Slubberer or Sorcerer to euery Leach or Mountebanke to take charge of their bodies to whom a man would be loath to commit his Beasts If any doubts arise auoyd all forgery and periury suborning of false Witnesses counterfeiting of Euidences and such like deceitfull practises as the God of this world hath taught the Children of darknesse and confusion Take that course which God alloweth and Iustice warranteth repaire to men of that profession giue him good instruction and follow thou his direction For this purpose I will craue leaue to set downe e Three rules belonging to Lawyers three rules that are required and are to be performed of men of Law the obseruation whereof shall giue peace and comfort of conscience with God and gaine them Crownes and credit among men First of all if they disdaine not to be aduised and taught by vs let the end of all their pleas and proceedings be the finding out of the ttuth Let this be the marke that they shoot at and the starre whereby they direct all their course which seasoneth all their pleadings as it were with Salt If they regard not the tryall of the truth nor which way the cause go so they may receiue their Fee they abuse the ballances of Iustice and turne equity into Iniquity God is truth and euery one that belongeth vnto him should labour to bring the truth to light It is a generall rule taught by the Apostle f 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth Woe therefore vnto them that dig deepe to hide the truth and inuent shifts to bury it out of sight that it may not take place and do all things against the truth and nothing for it The second rule is that they doe not delay the causes of their Clients and protract the time in hope of farther gaine from Tearme to Tearme and from yeare to yeare As there may be too great hast so there may be too great delay and there are Rockes on eyther hand the safest course is to saile in the midst betweene them both for feare of shipwracke It is a dutie of the Surgeon not to linger the curing of his Patient and to torment him a whole yeare where he might restore him in a quarter Suites of Law are tedious and chargeable they are as the fits of a Feauer that vexe the body and trouble the minde It is an euill course to keepe sores alwaies raw and woundes greene in hope to get Mony So it is an vncharitable proceeding to retaine causes and to keepe them alwaies on foot except they may haue for expedition Lastly as the end of their pleading must bee truth and veritie and the course of it without delay so it is required of them when they know the cause to be euill and see the manifest signes of an ouerthrow that they doe not conceale it but discouer and open it vnto their Clients They are to forewarne them of the end that they doe not intangle themselues in vnnecessarie and vnlawfull suites It is deliuered as a dutie of the Physition and of the Minister when they come to a sicke man that lyeth on his death-bed and see manifest signes of death that they doe not hide it from him nor flatter him in his sicknesse saying I hope you shall doe well and recouer and be as merry among your Neighbours as euer you were but rather with wisdome warne him and with discretion certifie him of it to the end he may renounce all confidence in earthly thinges and put his whole affiance in God according to that sentence of the Apostle g 2 Cor. 1 9. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead Thus ought it to be with the carefull and conscionable Lawyer when he seeth the cause of his Clyent desperate and languishing without hope of life he ought not to draw him on and moue him to proceede but perswade him to giue ouer and tell him the danger that will come vpon him It is too late to bid the Souldier beware when the victory is lost The wisest way is to preuent a mischiefe betimes before it be too late So then to trusse vp these thinges closely together and to couch them in a narrow roome if he shall vse his diligence that the truth may be discouered and right take place and make this the end of his pleading if he bend his wits to giue quicke dispatch to the causes he vndertaketh and not to prolong the time for his owne aduantage And last of all if he lay open the weaknesse of his Clyents cause vnto him and forewarne him of the issue thereof he shall doe the part of an honest man of a faithfull Christian of a learned Lawyer and of a discreet Counseller Vse 3 Thirdly from these assurances in writing to confirme our promises one to another we learn the cause why it pleased the Lord to vse so many waies and meanes with vs to giue vs his Word his Oath his promises his Miracles his Couenants and his Seales We learne wherefore all these do serue euen to strengthen our Faith in the good meaning of God toward vs. And as he thereby assureth his owne graces so he prouideth for our weakenesse If there were in vs that measure of Faith that ought to be the bare word of God might be all-sufficient to teach vs to acknowledge him to be the God of our saluation and to depend vpon him for our Redemption But seeing
contemneth the Preacher of the word who is a spirituall Father of the soule and giueth vs not this life but a new life not the first birth but the second birth not the sight of the body but the light of the mind which thinges are farre more excellent and precious then the other There can be therefore no greater vnthankfulnesse then to contemne the Ministers of Christ The second reproofe Secondly it meeteth with the starting holes and silly defences that many make for themselues who to excuse their contempt of the Gospell and treading vnder foote the word of God doe lay all the blame and fault vpon the Ministers Aske the question of the most proud Spirits and prophane persons whether they be enemies to the preaching of the Gospell and open contemners of the Gospell or not they will deny it and shew themselues ready to abiure it and yet none do more euidently contradict the truth then they These are sly and secret enemies who lightly esteeme Gods sacred and eternall word vnder pretence of mens persons They professe in word to magnifie the word but they regard not the Ministers that bring it They know well enough that if they should openly oppose themselues against the Scriptures and bid battell to God all men would cry out against them all men would hisse at them all men would point them out with the finger and nod their heads at them as they go in the streets But they goe more subtilly and circumspectly to worke they pretend the greatest loue to the truth that can be all their quarrell is to the Ministers that deliuer it And thus they thinke to slide away in the darke that they may not be espied whereas their owne consciences within them doe accuse them and their owne hearts euery way and euery day condemne them to be deepe dissemblers hollow hearted Hypocrites and the most daungerous enemies that the Church of God hath The same Apostle that writing to the Thessalonians chargeth them q 1 Thes 5 20 12 13. Not to despise prophsying exhorteth them also and beseecheth them in the same Chapter That they acknowledge them which labour among them and are ouer them in the Lord and admonish them that they haue them in singular loue for their workes sake The same Apostle that honoureth the Scripture with the greatest Titles of Dignity r 2 Tim. 3 16 17. and 4 2 5. and maketh it sufficient to make The man of God absolute being made perfect to euery good worke writing vnto Timothy dooth also commaund him to Preach in season and out of season to doe the worke of an Euangelist and to cause his Ministery to bee throughly liked off It is a vaine excuse and worse then the Figge-leaues that Adam sewed together to hide his shame to seem to approue and allow of the word and yet to reiect such as are appointed to speake in the Church and are set ouer vs in the Lord. He would be accounted a starke foole that being hungry would dislike and distast his meat and so starue his body through a wilfull famine because he cannot abide the Cooke that dressed it or that would refuse his drinke to quench his thirst because he neither loueth nor liketh him that drawed it for him and brought it vnto him Would not hee be condemned of extreame foolishnesse and simplicity that would not vouchsafe to receiue or looke vpon or heare to be read a Letter sent vnto him from his Prince and that for his good because hee careth not for the Messenger that offereth it vnto his handes Or would not all men account him worthy to dye an hundred times who hauing a pardon sealed and sent him from the King for his offences whereby he iustly deserued to haue the sentence of death pronounced against him to be immediatly executed vpon him should scorne the pardon and the Princes mercy because hee fauoureth not the man that is imployed to bring it Or would not all men say he were worthy to be drowned who beeing fallen into a swift streame ready to beare him away with the violence of the waues would not lay hand and hold on that which is preferred vnto him because he accounteth him his Enemy that desireth to saue him The like folly and madnesse is in those that refuse the word because they hate the person of the Minister that breaketh the bread of eternall Life that doth the message that God hath put in his mouth that publisheth in Christs Name a pardon of sinne to all people that will repent and beleeue the Gospell that would bring them to saluation of their Soules that they might not perish but haue euerlasting life The Prophet commendeth good King Hezekiah who albeit hee were sharpely reprooued and threatned with a greeuous iudgement hee did not breake out into raging speeches nor cast into prison nor put to death the Prophet that denounced a great plague against him but submitted himselfe to God and reuerenced the word of the Prophet saying Å¿ Esay 39 8. The word of the Lord is good which thou hast spoken All men will be readie to confesse in generall that the word of God is good euen as God is good but they cannot be brought to acknowledge the word in the mouth of the Minister to be good This is the shift of those that are wise to deceiue themselues If they bring vnto vs the Doctrine of saluation reuealed in the Scriptures it is that word whereby we shall be iudged in the last day and bee found guilty of horrible Treason against God Hence it is that the Apostle saith t Ro. 2 12 16. As many as haue sinned in the Law shal be iudged by the Law at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospell The Iewes and Gentiles oftentimes cried out against him and accounted him vnworthy to liue yet he sheweth that at the last day they should be iudged not onely according to the word but according to his word not onely according to the Gospell but according to his Gospell When the Lord was determined to giue his owne people into the hand of their enemies and to roote them out of that good Land which hee had giuen vnto their Fathers hee hydeth not from them the cause of his iudgements but setteth their sinnes in order before them that u 2 Chr. 36 16 they mocked the Messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedy Where we see he ioyneth together the mocking of his Messengers and the despising of his words These two do necessarily follow one another where the one goeth before and leadeth the way the other will not come farre behinde If this were well and thoroughly waighed of vs it would auaile vs to great good and further vs in the worde of saluation and rid vs from manie stumbling blockes that lye
when he entertained beleeued false Ziba against his faithful subiect Neither ought we to be hard of beleef to belieue nothing that is told vs though neuer so constantly and certainly as appeareth in Gedaliah who would not beleeue m Ier. 40 14 16. Iohanan and the Captaines of the hoast that certified him that Ishmael was sent to slay him But this his want of beleefe he bought with the losse of his owne life Againe as we are to construe things in the best sense and beware that we wrest nothing contrary to the meaning of the speaker considering that they are heinous sinners that n Rom. 1 29. take al things in the worse part so we are also bound to shew a louing heart a tender affection and a Charitable compassion toward our brethren in seeking to defend and maintaine his good name when we hear him slandered and his good name impaired If we heare a malicious enemy broach his malice by speaking lies and vttering slanders against our brethren ought not we as their friends in loue to open our mouths in the cause of the dumb shewing our dislike of their euill reportes and testifying our good affection toward their persons and relating the truth in their defence For wee must know that we may be slanderers as well by silence and holding our peace as by discrediting them by our tongues He is a false witnesse that hearing his neighbor falsely accused doth not labour to cleare him when he is able by giuing Testimony vnto the truth When Ionathan by his owne knowledge perceiued that the reports were false which flatterers had deuised and Saule had immagined against Dauid being then misled and misinformed he could not holde his tongue o 1 Sa. 20 32. but spake in his defence in the cause of the innocent saying Wherefore shall hee die What hath he done The like we see in Nicodemus when he saw the malice of the Scribes and Pharises to haue bin so great that they woulde haue condemned Christ absent and vnheard he stood vp in the Counsell said p Iohn 7. 51. Doth our Law iudge a man before it heare him and know what hee hath done This ought to be an example vnto vs how to behaue our selues when wee heare good and godly men reuiled and rayled vpon wrongfully accused and vniustly slandered we should not be tongue-tied but open our mouthes in their defence It is a firme testimony of our loue both to their person profession Lastly we are to shew the griefe sorrow which we conceiue when soeuer we heare a true report of any faults and sins committed by them that haue bin a blot and blemish vnto him We see this q Nehemiah 5 Esra 9. Phillip 3. in Nehemiah in Ezra in Paul and many others So then such as are ready to iudge the best of their brethren wil be careful to make the best of euery thing to defend their good name from slanders and reproaches and to testifie their greefe for such euils as breake out of them Vse 3. Thirdly albeit we are to hope the best of others and to iudge charitably of them yet we must know that it is our duty to admonish one another and seeke to conuert one another from going astrayâ Heereby we shall saue a soule cleare their good name and couer a multitude of sinnes For it is most certaine we can neuer conceiue a good Opinion of them nor haue them in any estimation nor entertaine a Charitable Iudgement of their dooings vnlesse wee shew our selues forward to exhort and admonish them when wee see they walke not with a right foote nor tread in the steppes that leade vnto eternall life When Paule sawe Peter dissemble with the Iewes he r Galat. 2 14. reprooued him to his face so did Nathan the Prophet Dauid after hee had sinned It is a witnesse infallible of our loue in that we admonish our Bretheren and suffer not sinne vpon them It shall bee a precious balme that shall not breake their heads On the other side as we are to iudge the best of others and to admonish those that fall and offend so we ought not to thinke that they hate vs that shew vs our faultes or that they are our enemies that reprooue vs. A sharpe reproofe is more hardly digested then a bitter pill is swallowed We desire for the most part to be soothed and flattered in our sinnes and to haue soft pillowes sowed vnto our Elbowes that we may sleep in sinne without controulment and so runne into destruction without trouble and with much ease Neuer were there more miserable times then these ate in the which wee liue Hee that reprooueth maketh himselfe a prey and he that is reprooued stormeth and rageth at the matter as if hee had receiued a great iniurie and as if men had gone beyond the bounds of their Calling But if there be true Wisedome in vs wee must regard those that do admonish vs in the Lord. Vse 4 Lastly seeing it is our duty to hope and esteeme the best one of another let this be acknowledged and confessed of vs that we must iudge of no man before the time we must take heed of rash iudgement according to the rule of Christ Å¿ Math. 7 1 2. Iudge not that ye be not iudged for with what Iudgement yee Iudge ye shall be iudged and with what measuee you mete it shall be measured to you againe Likewise our Sauiour in the parable of the Housholder which went out at the dawning of the day to hire Laborers into his Vineyard signifieth That God calleth at all houres and times of the day some at one time and some at another according to the good pleasure of his owne will We must despaire of no mans saluation but hope the best of them that God will giue them repentance to come out of the snares and subtleties of the Deuill whereby they are holden captiues to do his will This offereth vnto vs these three Meditations First it is a comfort to those that at the last are brought to repentance No man is excluded from grace in this life and from glory in the life to come that turneth vnto God with all his heart The Theefe vpon the crosse was receiued to mercy they that were called at the eleuenth houre and laboured but one houre had their peny It falleth out oftentimes t Math 19 30. and 20 16. That the last are first the first are last Let none despaire through the greatnesse hainousnesse and multitude of his sins but rather make hast delay not the time to put off from day to day considering how ready the Lord is to imbrace him to receiue him to forgiue him Secondly albeit the gate of mercy be set wide open for all penitent persons yet this ought not to harden mens hearts in carelesnesse and securitie For the vngodly that continue in their sins haue no defence for themselues and their presumption
feed on Milke as they that are inexpert in the word of Righteousnesse It is a signe of health when men grow in strength and stature and it is a token of the true Childe of God when men grow in grace This is it which the Apostle speaketh to the Corrinthians x 2 Cor. 8 7. As ye abound in euery thing in faith and word and knowledge and in all diligence and in your loue toward vs euen so see that yee abound in this grace also And afterward he saith y verse 24. Shew toward them and before the Churches the proofe of your loue and of the reioycing that we haue of you Likewise Timothy had great praise in the Church who according to the prophesies that went before of him did answer the expectation of the faithful approuing himselfe in the sight of God and men Heerevnto commeth the counsell and commaundement of the Apostle z 1 Tim. 4 15 These thinges exercise and giue thy seife vnto them that it may be seene how thou profitest in all thinges It is a great comfort and encouragement to the people of God to see any the members of Christ to prosper and profit in good thinges On the otherside it ministreth occasion of much griefe and heauinesse of heart to behold the zeale of the Spirit quenched and the light of the Gospell that hath shined in their minds eclipsed If a man should looke vpon the members of his own body and see any one of them shriueled and withered as Arme or hand or Leg not prospering not growing not mouing not receiuing life from the head it would worke sorrow in vs and we would pitty others in whomsoeuer we should see such infirmities In like manner we must be well assured it cannot but greatly greeue the Church of God to behold the parts thereof to begin to faint and waxe feeble to grow groueling downeward when they should cast vp their eyes to Heauen and liue as Cittizens of that Kingdome 22 Moreouer also prepare me lodging for I hope through your Praiers I shall be freely giuen vnto you The order of the words THe chiefe matter of this Epistle concerning Onesimus hath hitherto bin handled and is now finished wherein we haue heard diuers and sundry reasons drawn partly from the person of Paule and partly from the person of Onesimus Now followeth the remainder intended chiefely by the Apostle concerning himselfe For we haue already shewed that the principall scope of this Epistle is double one touching Onesimus which hath thus far beene expounded the other touching Paul himselfe which now commeth to be considered This point is knit vnto the former and hath an euident dependance vpon it and is amplified by a transition in the first words Moreouer also Heereby he doth effectually mooue Philemon and seeketh to obtaine his former purpose For when he heareth that he shall shortly entertaine the Apostle himselfe in his house it must needes kindle a greater forwardnesse and willingnesse in him to graunt his request least hee make him heauy and deceiue his expectation Whereas therefore Philemon might haue thought with himselfe and thus reasoned touching Paules suit It skilleth not whether I graunt it or not he hath beene a most lewd Seruant vnto me and Paule liueth farre off from me he is held in Prison at Rome eyther he will not heare what becommeth of Onesimus or if he doe heare peraduenture he shall neuer be deliuered out of prison but remaine a Prisoner all the daies of his life and therefore I will deal with Onesimus as seemeth good to my selfe These and such like imaginations the Apostle putteth out of his head and telleth him he should shortly looke for his comming vnto him whereby he should know what account he made of his wordes and what obedience he would yeeld to his request Hence it is that for this cause Paule craueth to haue lodging prepared for him rather by Philemon then any other Citizen at Colosse not that he required much prouision and preparation to bee made for his entertainement a Phil. 4 11. Who had taught others and learned himselfe to be content with a little but because by this commaundement as by a sharpe Sword he would pierce the Bowels of Philemon and as by a strong Engine batter the Fort and Bulwark of his heart and throughly perswade him and preuaile with him to receiue Onesimus both into his house and into his fauour In this verse we haue to consider two pointes first a Commaundment secondly a reason whereby the commaundement is strengthened The commaundement is to prepare him hostage and lodging wherein he answereth a double doubt and question that might arise in him and trouble the motion and matter that Paule intended For first he might haue saide I may vse Onesimus as I list Paule is farre enough from hearing of it Againe he might haue thought b Theophil enarrat in epistol Philem. It is well he had such a cause to plead and such a request to make otherwise I should neuer haue heard from him These suspitions the Apostle remooueth when he saith in this place I haue not written for his cause alone but for my selfe that thou make account to be mine Host and to receiue mee into thine House The reason is drawne from the working cause I hope to be giuen vnto you through your Prayers and may be thus frame If I hope to be giuen vnto you by your Prayers then prepare me Hostage But I hope to be giuen vnto you by your Praiers Therefore prepare me Hostage Or rather the latter part of this Verse is the the taking away of an Obiection which Philemon might haue made vpon the hearing of the charge giuen vnto him of preparing him lodging which may be thus supplyed Shall wee looke for thy comming Why Thou art a Prisoner Thou art safe enough from comming to vs and lodging at mine house thou must be content with a cold lodging in another place thou maist well tell vs of thy forth comming but I doubt thou wilt not yet be coÌming forth To this the Apostle aunswereth I hope in short time to be deliuered whereunto he annexeth two causes of his hope that he might know it was not builded in the Ayre without foundation but grounded and established sufficiently relying vpon the prayers of the faithfull and vpon the grace and mercy of God The Interpretation of the words This is the order of the wordes Now let vs consider the Interpretation of them as they lye When he saith Prepare me lodging he meaneth the entertainement of Hospitality whereof lodging is but a part The word signifieth al things requisite for the well vsing of a Stranger as receiuing to House food lodging and all other necessaries belonging thereunto whereof many parts are expressed c 1 Tim. 5 10 by the Apostle in the description of the Widdowes that were to be taken to serue the Church in attending vnto the sicke In the next place
Wee cannot aske in our owne name u Ferus in Ioh. 16. that is for our owne merits any thing we ask and obtaine in the name of Christ By his name we must vnderstand his incarnation his passion his death his deserts his intercession For as he that hath Christ hath eternall life because Christ is the way the trueth and the life so he that hath Christ obtaineth all things because he it is alone in whom the Father is well pleased It is therefore a lawfull and laudable custom of the true Church to conclude and shut vp their prayers in the name of Christ declaring thereby that their trust and confidence to be heard standeth not in themselues nor in any other then the Mediatour betweene God and them True it is the Church of Rome vseth this form and endeth in his name but this is no better then a meere mocking of Christ For albeit they adde in the closing vp of their prayers Through our Lord Iesus Christ yet the substance of them is full of Idolatry and the Saints are made Idols and Christ a Mediator to bring vs to them which is as foule a dishonour as if the eldest sonne who is heire of al should be vsed and employed to bring vs into the fauour of the seruant of the house So then we must holde it as a principle of our Faith to direct vs in our prayers that they be not made in the name of any creature but in the name and mediation of Christ alone And heereby is discouered a manifest fault and palpable error of ignorant people They powre out many Prayers and cry out oftentimes Lord helpe me Lorde haue mercie vpon me Thus doe these poore and simple blind soules rush vppon the Lord as it were into the Chamber of presence without a guide they know not the nature of God that he is as well a most fearefull iudge as a most mercifull father and they are ignoraunt of the Office of the Mediator in whose name they should present their prayers to him Hee that commeth in his owne name commeth in a wrong name and he that commeth without Christ departeth without fruite Hee sprinkleth our prayers with the sweete Odours of his merits and mediation without which our prayers and our persons are abhominable The fift thing required in Prayer The fift and last thing required in Prayer is that it must be made with assurance to be heard Prayer is to be made in faith whereby a man must haue confidence that he shall obtaine that which he hath asked This affiance being wanting maketh Prayer to bee no prayer Whosoeuer doubteth whether God will graunt his requests or not can neuer pray for any thing earnestly and effectually This our Sauiour teacheth Marke 11 24. Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall bee done vnto you None can haue this perswasion to be heard none can haue this affiance that God is both willing and able to helpe them but the faithfull who haue assurance that their sinnes are pardoned and their personnes reconciled vnto God in Christ Such as stand in doubt of this can neuer beleeue anie other promises reuealed in the word nor be sure that any of his prayers shall bee heard If any come and make any suite or supplication vnto vs whom wee know to doubt of our good will and meaning toward vs can wee regarde them or accept of them So they can by no meanes please God that while they are praying doubt of his good meaning or Almighty power and know not how he is affected and disposed toward them For this cause the Apostle Iames directing vs in the right course of prayer commandeth rhat it be made in faith without doubting Iames 1 6 7. Let him aske in Faith and wauer not for he that wauereth is like a waue of the Sea tossed of the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is a great corruption of the flesh and such as springeth from the bitter root of Infidelity to imagine that God doeth not or will not regarde our prayers according to that saying of the Prophet Psal 10 13. Wherefore doth the wicked contemne God He saith in his heart Thou wilt not regard Obiection But heere some may Obiect say How can we haue this assurance seeing many pray and yet receiue not they aske and obtaine not The Prophet Dauid complaineth y Psal 22 2. O my God I cry by day but thou hearest not and by night but haue no audience And in another place z 2 Sam. 12 14 He prayed for the life of his child with great earnestnesse of spirit with great humblenesse of mind with great anguish of hart and yet he obtained not the life of his sonne that he desired for the Child died Answere I answere to this many waies First God doth sometimes deferre to answere his seruants to make them cry more earnestly We are made of a dull Mettall we quickly wax weary in prayer we must haue some means to kindle our zeale Now it is a great error in the faithfull to thinke that GOD deceyueth vs because hee delayeth vs it is the purpose of God to try vs for the exercise of our faith and the encrease of our zeale Secondly men doe sometimes pray that are prophane and lye in some greeuous sinne that is vnrepented of which is as a thicke cloude standing betweene the Lord and vs and as it were stopping his eares that he cannot heare vs or as a barre that lyeth in our way that we cannot possibly come into the presence of God True Repentance wil scatter the Cloud and remoue the barre that is before vs but till sinne bee forsaken a Iohn 9 31. our Prayers cannot bee graunted Many complaine that they are not heard and murmure that they spend their wordes as in the Winde but they neuer consider what the cause is and where the fault lyeth and how it is to bee reformed Thirdly they pray to satisfie their lusts and do not aske such thinges as they ought to desire according as the Apostle Iames vpbraydeth the Iewes to whom he wrote b Iames 4 3. Ye aske and receiue not because ye ask amisse that ye might lay the same out on your pleasures It is not enough to craue good thinges but we must aske them to a good end If our purpose be euill our Prayers cannot be good our requests cannot be granted Fourthly we must pray for earthly things with condition so farre as they may serue to the glory of God and our owne good and therefore we must refer our selues wholy to his will and pleasure as we are taught in the Lords Prayer to say Thy will be done Spirituall Graces we may aske without exception but earthly benefits with limitation Lastly God heareth our prayers two wayes First when he granteth that thing which we aske Thus he heard
for themselues but for the precious merits of their Sauiour Christ I except not the blessed Virgin Mary his Mother but as once shee reioyced in God her Sauiour so now she triumpheth in Christ her Redeemer and is accepted through the deserts of her sonne To conclude this point let vs remember the saying of the Apostle Iohn k 1 Iohn 2 1. If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and he is the reconciliation for our sinnes Where we see he ioyneth these two together to bee an Aduocate and to make reconciliation and appropriateth them both to the person of Christ If then the Saints be our Aduocates that wee should present our prayers vnto them they to Christ and Christ to God they must also make reconciliation for our sinnes and appease the wrath of God the father which is vnpossible for them to do and blasphemous for vs to affirme It is our duty therefore to repair resort vnto God the father through the merits of his son Iesus Christ The Prophet complaineth l Psal 20 7. That some trust in Chariots some in horses So in time of troble some seeke to Saints Angels m Leuit. 19 31 Esa 8 19. 17 8. 44 17 18 others flye to Witches Idols but we must remember the name of the Lord our God But of this point we haue spoken before more at large Thirdly it reproueth such as see the want of many blessings in themselues and others feel great iudgements and publick calamities vpon themselues others and yet pray not at all to haue the one bestowed and the other remoued These are like to brute beasts that rore cry out for their prey when they want meat but they neuer consider from whence they receiue it and as the swine that eat the Mast in the woods but neuer look vp to the tree from whence it falleth or as the dog that biteth the stone that is cast at him but looks not to the hand that threw it So do these men they can mourne and murmure when they sustaine any losse feele any plague or finde any want but they haue no knowledge to search out the cause or the meanes how Gods blessings should be obtained or his iudgements be preuented Hence it is that the Prophets complaine of this sencelesnesse and want of feeling of Gods mercie and our owne misery as we see in Ezekiell and in other places n Ezek. 22 30. Esay 59 16. 63 5. I sought for a Man among them that should not make vp the hedge and stand in the gappe before the Land that I should not destroy it but I found none It is a vaine thing for a Physician to know the Disease and not to apply the Remedie so likewise is it a great folly for vs to knowe our owne wantes and yet to want Wisedome to take a right course to redresse the same What deadnesse of heart hath entred into vs that we haue forgotten the commandements of God and cannot remember the examples of his seruantes that haue obtained great things at his hands and cannot be encouraged by his manifolde and mercifull promises that he hath made vnto vs Let vs then bee prouoked to this dutie and not be wanting vnto our selues but respect our owne good and benefit in seeking vnto the Lord daily in calling vpon him earely and late The seruants of Naaman reproue him in that being commanded an easie and ready way to be cured and clensed of his Leprosie yet hee hung backe and would not vse the remedy o 2 King 5 13. If the Prophet say they to their Maister hadde commanded thee a greater thing wouldest thou not haue done it How much rather then when he saith to thee wash and be cleane So may it be said to vs to shake off our drowsinesse and to worke forwardnesse in vs to practise this duty If the Lord in our present wants should require at our hands any hard and difficult thing ought wee not to obey him and to performe his Commandement How much more then when hee respecteth our weakenesse and saith onely Aske and you shall haue seeke and ye shall finde knocke and it shall be opened vnto you We shall not need now to say in our owne hearts Who shall ascend into Heauen or descend into the deepe to bring his blessings vnto vs from thence The remedie is at hand the meanes are neere euen in our mouth and in our heart this is the prayer of faith which auaileth much if it be feruent It teacheth vs the way to the Lords treasures to put our hand into his Cofers to take such benefits as we want and to put vp the arrowes of his wrath into his quiuer which he hath drawn against vs to shoot at vs. Vse 3. Thirdly from hence ariseth great comfort to all the faithfull that call vpon the name of God For are the prayers of good men auayleable for our good Do they procure blessinges and stay iudgements Then haue wee great cause to reioyce and matter of great ioy offered vnto vs in the diligent practise of this duty We are assured that the Lord will not defraud deceiue vs but giue vs those things that we desire and he knoweth what we want Is our Faith weake He will strengthen vs. Are we ignorant He wil enstruct vs. Doe we want the Graces of his spirit He will supply them Is our Loue cold He will quicken it Is our Repentance vnperfect Hee will perfect it On the other side are his Iudgements among vs He will remooue them Are we in distresse He will haue mercie vppon vs. Doe our sinnes trouble vs He will discharge vs. Are we in sicknesse He wil restore vs. p Iames 5 13 14. Are we in any misery He will deliuer vs. If the consideration of this gracious dealing of God and the performance of his precious promises doe not put life into our dead hearts and assure comfort to our feeble spirits and raise vs vp when we are cast downe what weapon can be of sufficient force to pierce our hearts and to driue vs to the Conscionable practise of this duty If we had not a blessed experience of Gods goodnesse towards vs wee should haue the lesse sinne to doubt thereof But seeing there is no faithfull Man or Woman who hath not found the Lord readie to heare him in time of his need and that we are compassed about with so great a Cloude of witnesses let vs comfort our selues and one another in these things and bee stirred vp to call vpon his name Vse 4 Lastly are the Prayers of the faithfull profitable to all things and auaileable to make vs partakers of Gods blessinges and to stoppe the course of his Iudgements Then we must remember that it is our dutie to praise his name when hee hath heard our prayers and graunted our requestes either for our selues or our brethren It is
vse it rather Where he willeth them to prefer freedom before bondage and to be their owne men rather then anothers and to be at liberty rather then to be Seruants to the Honour and Humour of other men Answere I answere such practise is not to be any wayes allowed vnlesse they be oppressed with beastly and intollerable Tyranny and bee denied meate and maintenance whereby life is to be sustained For then their Maisters that haue payed n Terent. in Andr act 1. scen 1 a price for them should bee defrauded the Couenant or promise that themselues haue passed should be disanulled and themselues beeing taken should thorough their owne misdemeanor be more cruelly handled and kept in harder straighter durance We see when Ioseph was sold by the Treachery of his enuious Brethren and thereupon carried farre from o Genes 39 1 his Fathers house he behaued himselfe with all Modesty and Meeknesse he endured the crosse with all patience being laide in fetters where p Psal 105 18 the Iron entred into his soule he neuer attempted to make a wilfull escape or to break open prison albeit it had been no hard matter to do it least while he thought to auoid the smoake he should fall into the fire like vnto Espops Fish who being in the pan leaped vpon the coales The Israelites when they were holden in q Exod. chap. 1 and 2. Egypt in bondage and great slauery neuer offered to make resistance but waited with all long suffering vntill God sent Moses and Aaron to worke their deliuerance The Doctrine of the Popish School-men alloweth in their deciding of cases of conscience such as are vniustly and wrongfully imprisoned to escape for their liues if they can and according to this determination is the practise of the Papists But this is no better then to resist the Magistrate r Rom. 13 2. vvhich is the Ordinance of GOD Rom. 13. The Apostles being clapt vp in prison neuer sought occasion and opportunity to deliuer themselues vntill God and Man deliuered them and brought them forth and sometimes Å¿ Acts 5 19. 12 7 8. the Lord sent his Angell from Heauen to open the prison doores and to smite off their chaines and to free them from the rage of their enemies The Apostle Peter warneth Seruants to bee subiect to their Maisters with all feare not onely to the good and courteous but also to such as are froward and he giueth this Reason t 1 Pet. 2 19. For this is thanke-worthy if a man for Conscience toward God endure greefe suffering wrongfully Wee must commit our selues and our causes to God and take heede we vse not vnlawfull meanes to set our selues at liberty Now concerning the counsell and direction of the Apostle he perswadeth no liberty but such as is lawfull euen to free themselues from thraldome by all good and honest meanes onely that God shall put into their heads and hands For when Seruants were bought and sold as Villaines nay as brute Beasts in the Market and while their Maister had power ouer them of life and death hee would haue all such as are vnder the yoak u 1 Tim. 6 1. Count their Maisters worthy of all Honor that the name of God and his Doctrine be not euill spoken of When Paule and Silas were committed to close prison as they sung Psalmes to God x Act. 16 25 26. suddenly there was a great Earth-quake and the Foundation of the Prison was shaken by and by all the doores opened and euerie Mans bandes were loosed so that they might without knowledge or disturbance of any haue escaped and gone their wayes but being committed by authority they remained as lawfull prisoners without euasion These thinges heere briefly touched are largely intreated of in this Commentarie touching the penning whereof to leaue mine owne Labors to the Iudgement of the indifferent Reader I cannot deny but doo ingenuously confesse that I haue benefited my selfe and do desire to benefit others by other Authors both Olde and New whom I haue searched and perused through whose trauailes I haue bin guided and directed in the way and by whose eyes I haue seene into many particulers heere discussed Concerning the ancient Writers that haue the grayest haires I cannot passe ouer Chrysostome and Theophylact both Greeke Writers Concerning the Moderne and later Caluine Beza Illyricus Rolloc Piscator Hunnius which for Honors sake I name remember Among whom some haue written shorter Annotations others haue written fuller expositions and al of them haue yeelded some matter and stuffe toward the erecting of this building Neither is this any shame or reproach to acknowledge y Prolog in Adelph but rather a fruit of Iustice and Equity to giue to euery one his owne Let no man therefore obiect that I haue thrust my Sickle into another mans Corne or put mine hand into another mans Coffer or ploughed my ground with another mans Heifer or set to sale other mens goods as mine owne much lesse vpbraide with contumely and contempt z Horat. lib. 1. epist 3. the saying of the Poet Si forte suas repetitum venerit olim Grex anium plumas moueat cornicula risum Furtiuis nudata coloribus that is If euerie Fowle shall fetch her plumes againe The Naked Crow shall stript of all remaine The Wiseman teacheth a Eccle. 1 9 10 There is no new thing vnder the Sun is there any thing whereof one may say Behold this it is new It hath bin already in the old time that was before vs. The HeatheÌ man saw this could say Nihil est iam dictum quod non sit dictum prius that is There nothing is or saide or seene Before our times that hath not beene The Apostle writing to the Corinthians saith b 1 Cor. 3 22. All things are yours whether it be Paules or Apollos or Cephas c. all are helpes allowed and appointed vnto vs to bring vs vnto Christ It is no small comfort to Trauellers c Bucan praef in Institu Theolog to tread and trace the footsteps of such as haue walked the right way before them In like manner it is no small profit and pleasure to me grounded vpon the euidence of the trueth to haue followed the examples of learned and approoued Authours that haue laboured faithfully in the Vineyard of the Lord and lighted a Candle vnto others This Exposition such as it is I presume to offer vnto your Worship not fearing your Iudgement in the allowance nor doubting of your fauour in the acceptance thereof and therefore grounding my selfe vpon it I regard not the censure of Carpers and Cauillers who haue nothing to grace themselues but by seeking the disgrace of others nor yet any thing to raise themselues a great name but by taking away others good name so that as one saith well d Scaliger exercit in fine Ex alieni nominis ruina gradum sibi faciunt ad gloriam
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. Å¿ 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 NouatiaÌ 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
we dare do not so much only as we ought to do not considering how lawfull it is but how powerfull we are how weake they are All the prophane Histories are full of worthy examples of many Seruants who are commended for their trust and faithfulnesse Wittinesse and Courage Might and Magnanimity to all posterity and haue not doubted to giue their liues to death in their Maisters quarrell It is not therefore much to bee maruelled at that the Apostle perceiuing how t Heb. 4 12. Mighty the word had bin in Operation vpon Philemons Seruant doth account him as his Sonne and seeketh to reconcile him to his Maister in which respect he was willing and desirous to haue u Phile. 13 14 kept him with him to Minister vnto him He claimeth some authoritie ouer him being his spirituall Father howbeit because he was not only his Sonne but also another mans Seruant he would not retaine him without his Maisters knowledge Let them not therefore for their low degree be contemned nor haue the meanes of instruction denied vnto them Thus I haue set downe to thy view Christian Reader the scope of this Epistle wherein the Apostle in a narrow compasse doth couch together many Mysteries of our Religion which I haue laboured to lay open in this Commentary And howsoeuer the worke is growne in bignesse extended in length vnder mine hands more then at the first I purposed and intended yet I hope the manner of handling heerein obserued shall easily recompence thy labour bestowed in reading I cannot in few words comprehend the matters that are heere and there dispersed throughout the Booke Among many other these points are principally handled Touching affliction for the truth and persecution for righteousnesse sake Touching Christian Equity and Moderation Touching Gods free grace forgiuing offences Touching houshold Gouernment and Priuate possessions Touching the conuersion of Sinners and the Communion of Saintes Touching Faith and Good Workes Touching Friendship and Surety-ship Touching Prayer and Hospitality Touching the Gospell and Almes-deeds Touching Gods prouidence and of the force fruite of the Ministry as is more at large to be seen in the Table of the doctrines Accept I pray thee the paines I haue taken in the discussing of these points pardon the escapes if any be into which I haue fallen as in trauelling so long a iourney it is easie to fall into a slumber and wheresoeuer thou vnderstandest the hand of God to haue beene with me in publishing the truth giue him the glory ascribe the praise vnto his great name to whose grace goodnesse I commend thee Thine in our common Sauiour William Attersoll A BRIEFE RECAPITVLATION OF ALL THE DOCTRINES HANDLED AT LARGE IN THIS EPISTLE Out of the Praeface THe course of the Gospell cannot bee stopped but will haue his passage in the world page 1. The Argument and occasion of the Epistle together with the vses thereof page 7. Verse 1 and 2. Doct. 1. Good things must be followed and sought after earnestly and feruently not coldly and carelesly pag. 9 Doct. 2. It is no disgrace or reproch to the Seruants of God to bee cast into prison for the Gospels sake pag 12. Doct. 3. The persecutions of all true Christians are the persecutions of Christ Iesus when they are imprisoned for Christs sake page 15. Doct. 4. All good duties to God or man are better doone by the helpe of others then alone by our selues pa 21 Doct. 5. A christian friend wil performe any christian duty to his friend page 25. Doct. 6. Christian women should be helpers vnto their husbandes as heires together of the grace of life page 29 Doct. 7. The calling of a Minister is a painfull and laborious a needefull and troublesome calling page 33. Doct. 8. It is the duty of all house-holders to teach and instruct their families that belong vnto them page 38 Verse 3. Doct. 1. The free fauour and mercy of God in Christ Iesus is first and aboue all other things to be desired and prayed for page 48 Doct. 2. Such as are in Gods fauor haue his blessings flowing vnto them and following them page 55 Doct. 3. All blessings temporall and eternall are to be craued from God alone in Christ Iesus page 61 Verse 4 and 5. Doct 1. Men ought to take cause of great ioy to see others growe and proceed in good things page 68 Doct. 2. It is the nature of faith to apply the mercies and promises of God to our owne selues page 76 Doct. 3. It is the duty of the faithfull to pray not onely for themselues but also for others page 82 Doct. 4. True Religion must not onely bee inwardly beleeued but also outwardly confessed and openly professed page 86 Doct. 5. Faith and Loue are the cheefest thinges that commend a man to God and his Church page 95 Doct. 6. Faith in Christ and Loue to the Saints do alwaies go together in all the seruants of God pag. 99. Doct. 7. Christ must be the Obiect of our faith we must looke vnto him and depend vpon him page 106 Doct. 8. The workes of mercy are especially and aboue before others to be shewed to the poore Saints that are godly 111 Doct. 9. Such as truely beleeue in Christ and belong to him are Saints page 117 Verse 6 and 7. Doct. 1. It is our duty to stir vp our selues and others to encrease in good things page 126 Doct. 2. The guifts which we haue receiued must not lye hid in vs but be employed to the good of others 140 Doct. 3. The goodnesse of God bestowed vpon our selus or others must be published abroad and made known to others page 142 Doct. 4. The spiritual graces of God bestowed vpon others doe giue occasion of ioy to the Saints pa. 147 Doct. 5. The workes of mercie are to bee shewed to the poore distressed Saints page 154 Verse 8 and 9. Doct. 1. The Office of the Pastour and Minister of God is an Office of power and authority vnder christ 163 Doct. 2. Gentle meanes are to bee vsed rather then seuere to perswade men to holy duties page 172 Doct. 3. Superiors in guifts or age or both are to bee reuerenced and regarded aboue others pa. 177. Verse 10. Doct. 1. The least and lowest member conuerted to Christ must not bee contemned or condemned page 184 Doct. 2. The same affection that is betweene the Father and the Sonne ought to be betweene the Minister the people committed vnto him 189 Doct. 3. The preaching of the word is the ordinary meanes and instrument of our conuersion and regeneration page 205 Verse 11. and 12. Doct. 1. Christian religion maketh a man profitable and helpfull vnto others that before hath been iniurious and hurtfull page 227. Doct. 2. In godly religious and reformed families are many times vngodly obstinate and vnreformed persons both Children and Seruaunts page 237 Doct. 3. Former Offences albeit great and heynous vppon true repentance are to bee
forgiuen and forgotten page 243 Doct. 4. Our loue to al the Saints especialy such as haue bin conuerted by vs ought to bee deare and feruent page 254 Doct. 5. The Gospell doeth not abolish or diminish ciuill ordinances distinct degrees among men pag 262 Verse 13. and 14. Doct 1. Euery Christian is bound to serue the common good of the church by what meanes soeuer GOD hath enabled him thereunto pag 272 Doct 2. All christian duties done to God or man must be done willingly and chearefully performed pa 282 Verse 15 and 16. Doct 1. All thinges euen sinne it selfe are ordred and turned by the prouidence of God to the good of the elect page 295 Doct 2. God oftentimes taketh from his seruants outward commodities to bestow vppon them greater page 305 Doct 3. The fals and sinnes of our brethren wherof they haue repented are not to be encreased and amplified with odious and extreame words but rather to be buried and forgotten page 311 Doct 4. The more grace apeareth in any the more should they be tendered and regarded of vs. page 322 Doct 5. Although christian religion do not take away the degrees of persons yet it maketh vs al equall and brethren in Christ page 330 Doct 6. The more bandes and reasons are giuen vs to care for any the more wee are bound to care for him page 337. Verse 17. Doct 1. The consideration of our communion one with another ought to moue vs to regard one another and to do all good one to another pa 348 Doct 2. Among Christian friends all things are common page 350 Verse 18 and 19. Doct. 1. The communion of Saints doth not take away any mans right interest in his priuate possessions and things of this life page 365 Doct. 2. It is lawfull for one man to become surety for another and to engage himselfe and his credit pa 373 Doct 3. Couenants in Writing for debts bargaines and sales are honest and lawfull page 385 Doct 4. Such as haue gayned vs vnto God ought aboue all others to be most deare vnto vs. page 394 Verse 20 and 21. Doct 1. No man ought to be eager and extreame in exacting and requiring their debts dues and demandes from the poore and needy page 407 Doct 2. Whatsoeuer wee desire prouoke and perswade others to doe must be in the Lord. page 415 Doct. 3 Men ought greatly to reioyce at the good and benefit of their brethren in temporall eternal blessings which they see to befall them page 421 Doct 4. Men ought alwayes to hope well and to thinke the best of their brethren not to suspect the worst of them page 426 Doct 5. The faithfull being moued to christian duties haue yeilded more then hath bin required at their hands page 431 Verse 22. Doct 1. Hospitality that is the ioyfull and courteous entertainment of distressed strangers for the truths sake is to be vsed and practised of al the seruants of God page 440 Doct 2. The prayers of the faithfull are auayleable for themselues and others both to obtaine blessinges to them and to remoue iudgments from them page 447 Doct 3. The guifts of God bestowed vpon his Seruants come from his free grace not from our free will or deserts page 457 Verse 23 24. Doct 1. Courteous speeches and louing Salutations are beseeming the Seruants of God page 471 Doct 2. We must not vtterly cast off the weake but shew our compassion toward them page 478 Doct 3. Many that seeme forward in the profession do afterwardes fall backe page 484 Verse 25. Doct 1. Spirituall thinges are to bee prayed for and preferred before earthly things page 500 An Exposition of the Epistle of the Apostle Paul to Philemon The time wheÌ this Epistle was written THIS Epistle is short in Words low in Argument and priuate in regard of the Matter yet the manner of handling is high and heauenly and the Doctrine generall and common to the whole Church It was written as appeareth to Philemon at what time the Apostle was growne olde in yeares was drawing neere his end and was clapt vp and kept in Prison at Rome from whence also he directed sundry Epistles to diuers Churches and particular persons From thence he wrote to the Galathians to the Ephesians to the Philippians to the Colossians and the latter Epistle to Timothy a 2 Tim. 4. which was penned not long before his death and dissolution For albeit he were held in durance and restrained of his liberty that he could not visit the Churches where the Gospell was planted nor lay a new Foundation where as yet it had not beene preached yet he was not idle or vnfruitfull but laboured to do good to the Church by writing when he could not come to bestow some spirituall Graces among them by teaching We see heere that Paul writeth out of Prison and slacketh not to instruct both generall Churches and particular persons From hence we learne that b Doct. 1. The course of the Gospell cannot be stopped the course of the Gospell cannot be stopped but keepeth on his way and passage in the World The truth of the Gospell will haue his free libertie it can be hindred by no Chaines it can be restrained by no Bandes and Boults it can be shut vp by no barres of Iron and Gates of Brasse but breaketh forth as the light of the Sunne out of a darke Cloud We see this euidently in the example of Paul c Act 26 22 28. albeit he were in bondes and Chaines yet he pleadeth his cause with such grauitie of speech with such power of the Spirit with such piercing of the matter with such efficacy of words and with such respect of the persons before whom we spake that he had almost gained perswaded Agrippa to Christianitie The like we see in another place d Act. 28 30 31. when he was brought Prisoner to Hierusalem confined to an House and deliuered to a Souldier to be kept he receiued all that came vnto him Preaching the Kingdome of God and teaching those thinges which concerne the Lord Iesus Christ with all boldnesse of speech without let This appeareth more euidently in none then in Christ himselfe who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men e Luke 23 43. so when he was vpon the Crosse he conuerted the Theefe and was ready to seeke and to saue him that was lost These consents of Scripture come directly to the former point and serue to teach vs that whatsoeuer the purposes and pretences of men be yet they shall neuer bee able to stoppe the streame of the word of God which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men Reason 1. Let vs breefely consider the Reasons First the doctrine deliuered is of God not of Men from Heauen not from the Earth If man were the Authour of it it might
nor cold but luke warme The Idolaters both among counterfeit Christians and ignorant Gentiles exceede oftentimes the true professors in feruency and zeale they spare not their substance and possessions The Pharisies compasse o Math. 23 15 Sea and Land to win one Proselite It is a shame and reproch for vs to come behinde them that are so blindly led God will not be dallied withall in the matter of Religion either we must serue and acknowledge him as we should or not at all The Prophet cried out to the Israelites p 1 Kings 18. Why halt ye betweene two opinions If God be God follow him but if Baall be God follow him It is a vaine worship to serue the Lord with the Blinde Leane and Lame as it were with the offall of our affections or with the Dregs of our workes and to turne vnto him halfe our face and the other halfe to the Deuill or to our owne lusts Is not this an igdinity q Mal. 1 8 9. which a man of any place and reckoning will not take at our hands It were better for vs neuer to know or acknowledge true Religion then to know and acknowledge it negligentlie without profite without conscience without zeale without yeilding vnfained obedience vnto it hauing it onely swimming in our Braines and resting in our Lippes but neuer entring into our hearts Vse 3. Lastly seeing we must be feruent in good thinges it serueth to season our zeale and to temper it with knowledge that it be not blinde If our zeale bee blind and ignorant the more earnest and forward the worse it is the faster we runne the further we hasten out of the way True zeale is a feruency of the Spirit arising of a mixture of loue and anger compelling men earnestly to maintaine the glory of God and drawing from them sorrow and greefe of hart when he is any way dishonoured This is grounded vpon the word and is caused by beholding a breach of Gods Commaundements This appeared in Lot when he beheld the vncleane conuersation of the beastly Sodomites Blind zeale is when we are hot and hasty beside the warrant of the word of God The Apostle Paule witnesseth touching the Israelites r Rom. 10 2. That they had the zeale of God but not according to knowledge yea he testifieth of himselfe before his conuersion Å¿ Gal. 1 14. That he profited in the Iewish Religion aboue many of his Companions and was much more zealous of the Traditions of his Fathers So Christ foretelleth t Iohn 16 1. That the time should come that whosoeuer killed them should thinke that he did God seruice Let vs therefore take heede that we giue not liberty to our best affections to runne out but rule them as they ought and order them within the compasse of the word All thinges are not to be done of all men Euery Man must consider what belongeth vnto him in his place and calling Wee must weigh our guifts and how we are fitted to euery worke so shall we haue praise of God and comfort in our worke And thus much touching the generall Doctrine arising from the earnest manner of the Apostles writing vsing all meanes to perswade Philemon to receiue his Seruant Now let vs come to the wordes particularly and in order Paul a Prisoner c. In other Epistles he calleth himselfe an Apostle of Christ and a Seruant of God but heere hee calleth himselfe a Prisoner which is as glorious a Name and as honourable a Title as the other among all the faithfull and he doth more glory in this then in the other He was a chiefe Apostle piller of the Church of God the Teacher of the Gentiles yet we see he is imprisoned and is not ashamed to mention it but remembreth his imprisonment and suffering as an aduantage to gaine credit with Philemon in his suit Doct. 2. It is no disgrace to the Seruants of God to be cast in prison for the Gospels sake We learne from hence that it is no indignity or dishonour to the true Seruants of God to be clapt in the Stockes to be cast into Prison or to be put to death for the Gospels sake I say imprisonment afflictions and troubles fall vpon the best Seruants of God without any reproch or shame vnto them We see this in Ioseph who through the false suggestion of his Mistris and rash credulity of his Maister u Gen 39 20. was committed to prison When Michaiah had deliuered the truth of God and resisted the false Prophets that deceiued the King x 1 King 22 27. He commaunded him to be put in Prison and to be fed with Bread of Affliction and with Water of Affliction vntill he returned in peace Ieremy is put in prison because he prophesied y Ier. 32 2. That the Citty should be taken and the people deliuered into the hands of the King of Babylon Iohn by the commaundement of Christ writing to the Church of the Smyrnians telleth them z Reu. 2 10. That it shall come to passe that the Deuill shall cast some of them into Prison and bring them vnto tribulation but willeth them to feare none of those things which they should suffer So the Apostle Paul is not ashamed of his afflictions but reioyceth in them and after a sort boasteth of them a 2 Cor. 11 25 enduring the bitternesse of the Crosse the hardnes of imprisonment the danger of death the bearing with Roddes the perrill of Shipwracke the stoning with stones the buffeting of Sathan the blewnesse of the woundes that were giuen vnto him Paule and Silas were cast into prison b Acts 16 24. And had their Feete made fast in the Stockes but they prayed and sung Psalmes vnto God so that the Prisoners heard them All these consents of Scripture serue to teach vs that it is no disgrace or reproch vnto the Children of God to suffer in a good cause at the hands of euill men Reason 1. Let vs weigh the reasons which helpe to wipe away the shame of the Crosse First of all God in the sufferings of his Seruants aymeth at their good and benefit he would haue their Faith purified their patience tryed and their obedyence manifested The Gold is cast into the Furnace not to consume it but to refine it not to wast it but to purge it Thus doth Peter the Apostle teach in his first Epistle c 1 Pet. 1 7. That the tryall of your Faith being much more precious then Golde that perisheth though it be tryed with fire might be found vnto your praise and honour and glory at the appearing of Iesus Christ. So Iohn teacheth the Church that the Instruments of the Deuill which are the cruell persecuters should cast some of them into prison that they might be tryed He might haue said that they might be destroyed that they might murmur against God and despaire of his mercy for this was the purpose of the
them and one with them nay we are ioyned with Christ and made one with him so that the deeper we sinke downe vnder the crosse the more we are likened to the son of God This is it which he teacheth his Disciples g Mat. 5 10 11. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heauen blessed shal ye be when men reuile you and persecute you and say all manner of euill against you for my sake falsly See here a difference between the spirit of God all carnal men All men indeed desire to be happy and blessed in this life in the life to come and they are much deceiued in their iudgement and estimation of true happinesse How many are there that account happinesse to consist in honors pleasures preferments riches friends peace prosperity plenty abundance and worldly dignities and esteeme of troubles afflictions crosses shame persecutions losses as the greatest miseries that can befall the Sons of men But God accounteth otherwise of them and would haue his Saints that suffer for a good conscience to account otherwise of them then the world accounteth seeing the fruits of mens wickednesse are turned to be the meanes of our blessednesse The Apostle Peter teacheth the Church this Lesson h 1 Pet. 3 14. Who is it that will harme you if ye follow that which is good Notwithstanding blessed are ye if ye suffer for righteousnes sake yea feare not their feare neither be troubled Christ our Sauior teacheth that to such belongeth the kingdome of heauen though they be accounted vnworthy of the coÌpany of men yet they shal enioy the blessed society of Christ and his holy Angels though they be driuen out of house home yet they shall haue their habitation in the Heauens though they be taunted and tearmed by the most odious names among men yet they shall haue praise and honour of God and their names are written in the Booke of life Vse 3. Lastly we are put in mind by this doctrine of a necessary duty that we faint not vnder the crosse but go boldly forward with our profession vnto the end and reioyce in our afflictions If we did suffer as euill doers as murtherers and malefactors wee could haue no comfort in our sufferings Hence it is that the Apostle chargeth i 1 Pet. 4 15. 1 Pet. 3 17 18 That none of vs suffer as a Murtherer or as a Theefe or an euill Doer or as a Busie-body in other Mens matters But if a Man suffer as a Christian let him not bee ashamed but let him glorifie GOD in this behalfe Many men suffer shame and reproach but it is for their offences in such sufferings we want peace of conscience and comfort vnder the crosse If we suffer as drunkards as robbers as riotous persons we suffer for our merits and deserts we cannot reioyce and be glad when we suffer in this manner But it is better if the will of God bee so that we suffer for well doing then for euill doing for Christ also hath once suffered for sinnes the iust for the vniust that he might bring vs to God Wherefore if God at any time call vs out for the Gospels sake to suffer aduersity let vs heerein reioyce with an exceeding great ioy and neuer be ashamed of the Gospell which is the power of God to saluation vnto all that beleeue Many k Phil. 3 19. there are that glory in their own shame but some are ashamed of their glory We see how many make a mocke of sinne and foame out the froth and scumme of their owne shame they striue who shall exceede and excell one another in drinking in reuelling in whoring in all vanitie and are not ashamed nay they are past all shame It were as great a shame for vs to bee ashamed of our glory as it is for these to glory in their owne confusion and shame Now to endure affliction for the Faiths sake is our glory and honour and therefore let no man be ashamed of it As for those that are ashamed of the Crosse let them also bee ashamed of the Gospell yea of Christ which is the subiect and substaunce of the Gospell Our Sauiour declaring that this must be the condition of all the Seruants of God to be reuiled and persecuted saith l Math. 5 12. Reioyce and bee glad for great is your reward in Heauen for so persecuted they the Prophets which were before you And the Apostle Peter m 1 Pet. 4 13. willeth the Iewes to reioyce inasmuch as they are partakers of Christes sufferings that when his glory shall appeare they may be glad and reioyce For if it bee no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimonie of a good conscience what greater matter of reioycing can there be offered vnto vs in the midst of our sufferings What greater occasion of gladnesse and cheerefulnesse of heart can we haue seeing the goodnesse of the cause swalloweth vp the disgrace of the crosse and the glory of the Gospel ouer-shaddoweth all the shame of persecution This made the Apostles depart from the councell of the Pharisies n Acts 5 41. Reioycing that they were counted worthy to suffer for the Name of Christ and the preaching of the truth So the Hebrewes are commended o Heb. 10 33 34. Who being made a gazing-stocke by reproaches and afflictions and becomming Companions of them which were so tossed too and fro did suffer with ioy the spoiling of their goods knowing that they had in Heauen a better and an enduring substance Of Iesus Christ c. Before wee heard that Paule entituled himselfe a Prisoner Now let vs see whose Prisoner he was He was imprisoned by the authority of Caesar and the malice of the Iewes yet for the cause of Christ the preaching of the Gospell to the Gentiles The cause of his bands and imprisonment was not the committing of any hainous crime but the publishing of the glad tidings of saluation to the world In this sense that Paul is a prisoner for Christ that is for the confessing and preaching of Christ he cals himselfe oftentimes by this title as Eph. 3 1. For this cause I Paule am the Prisoner of Iesus Christ for you Gentiles These words are taken in this place passiuely not actiuely passiuely in that he suffered imprisonment for Christs cause and was cast into prison for the maintaining of the glory of âhrist not actiuely as if Christ had put him in prison for in this sense he might be cald the Prisoner of Caesar to whom he had appealed that the enuy of the Pharisies and mallice of the Iewes might be repeaâed and defeated Doct. 3. The persecutions of all true Christians are the persecutions of Christ The doctrine from hence is this that faithfull ãâã afflicted for the truth may account their tribulations afflictions to be the tribulations and persecutions
a Mat. 25 41 42 43 44 45. Set the Goates on the left hand and say vnto them Depart yee curssed into euerlasting fire prepaered for the Deuill and his Angels for I was hungred and ye gaue me no meate I thirsted and ye gaue me no drinke I was a Stranger and ye tooke me not in vnto you I was naked and ye clothed me not sicke and in Prison and ye visited me not Then shall they answere him Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in Prison and did not minister vnto thee Hee shall say vnto them Verily I say vnto you inasmuch as ye did it not to one of the least of these yee did it not to me And as the wronges wrought against the righteous doe reach vp to Heauen and touch the person of Christ so on the other side whatsoeuer benefite whatsoeuer comfort whatsoeuer good is shewed to the faithful because they are faithfull shall be rewarded euen to a Cup of cold Water and Christ will esteeme it as do one and offered vnto himselfe This likewise appeareth in the last iudgement of Christ when hee shall say to his Sheepe standing on the right hand b Mat. 25 35 36 40. I was an hungred and ye gaue me meate I thirsted and ye gaue me Drinke I was a Stranger and ye tooke me in vnto you I was naked and yee cloathed me I was sicke and ye visited me I was in Prison and ye came vnto mee for verily I say vnto you inasmuch as ye haue done it vnto one of the least of these my Brethren ye haue done it vnto mee Hee doth not say ye haue refreshed ye haue visited ye haue cloathed ye haue comforted my Seruants but yee haue done all these thinges to me I haue beene filled I haue beene refreshed it is I it is I that haue beene cloathed by you and comforted of you If any were asked what hee would doe if Christ Iesus were in necessitie among vs if he saw him naked whether he would cloath him If he saw him an hungred whether he would feede him Or thirstie whether he would giue him Drinke Or in Prison whether hee would visite him Hee would bee ashamed to denie him any thing that hath giuen him all thinges he would thinke himselfe vnworthy to liue in the World if hee should see him want and not supply it But euery Christian man to another is as Christ himselfe when we feede cloath and visit him we feede cloath and visite Christ which made the beleeuers set their Landes and possessions and lay the price downe at the feete of the Apostles to be distributed as euery one had neede Among all encouragements to wel doing there cannot be a greater then this that Christ accepteth it as done vnto himselfe Vse 2. Secondly seeing the afflictions of the Children of God are the afflictions of Christ we learne what to esteeme of all their afflictions they are not shameful and ignominious but glorious and honourable as the Crowne of a Prince or as the Banners and Ensignes of victory This is it which the Apostle teacheth Phil. 1 29. To you it is giuen for Christ that not onely ye should beleeue in him but also suffer for his sake Where we see he maketh it a speciall prerogatiue and preheminence to endure affliction for Christes sake and maketh it as great an honour to suffer as to beleeue and therefore he ioyneth them both together The prison into which the godly are cast is better then the Pallace of a Prince The Chaines that are borne and worne for keeping faith and a good conscience are greater ornaments then all the Chaines of Gold about the Neckes of the Men of this World The Fetters wherewith the faithfull are laden are of greater price and estimation then all the Bracelets and Abilements then all the Siluer and Gold that the Sonnes and Daughters of Men delight to carrie about them Hence it is that the blessed Martyrs that gaue their liues for the truth when they came to suffer death kissed the stake to which they were tied the Chaine with which they were compassed and the Wood by which they were burned and consumed Wee see it is the manner of the men of this World to set out themselues with pomp and brauery to win credit and to get themselues honour and estimation whereof we haue an example in Herod recorded in the Actes c Acts 12 21. Who arrayed himselfe in roall apparrell cunningly wrought that it glistred as the Sunne as d Antiquit. Iudaie lib. 29 cap. 7. Iosephus noteth and made an Oration and the people gaue a shout saying The voyce of God and not of Man This outward pompe and ostentation are not the notes and markes whereby true Christians should be knowne and discerned Seruants are knowne whom they serue and to what Maister they belong by the Badge on their sleeue The persecutions and afflictions of the faithfull are the Badges and Cognizances of Christ whereby they are knowne to be his This is it e Gal. 6 17. which the Apostle putteth vs in mind of Gal. 6. From henceforth let no man put me to businesse for I beare in my body the markes of the Lord Iesus Where wee see how the Apostle calleth his sufferings for the Gospell the markes of Christ What these markes are he sheweth in other places when he reporteth the stripes whippings scarres and blemishes which hee bare about in his body I thinke that God hath set forth vs the last Apostles f 1 Cor. 4 9 11 12 13. 2 Cor. 6 4 5. 11 23 as men appointed to death for we are made a gazing-stocke vnto the World and to the Angels and to men we hunger wee thirst we are naked we are buffeted we are reuiled we are persecuted we are euill spoken of we are imprisoned we are whipped we are stoned we are made as the filth of the World and the off-scouring of all things These are the markes which the Apostle gloryeth in and whereof he is no more ashamed then the Souldier is of his wounds and scarres We see how Souldiers that fight in a good cause in their Princes quarrell and for the defence of their Countrey if they loose an Eye or an Arme or a Legge are ready to shew the place they account it no blemish they are not ashamed of it If these can vaunt of the markes and maimes which they haue sustained how much more honour and glory should we account it to beare the markes of Christ and to suffer reproach with the people of God Howsoeuer therefore the World iudgeth of the scourgings whippings and imprisonments of the faithfull they are truely and rightly honourable with God and good men And if we will iudge rightly wee must esteeme no otherwise of these their sufferings Vse 3. Thirdly we see that it is not the bare punishment but the cause that maketh a Martyr and Witnesse of
suffer with Christ we shall raigne with him if we dye with Christ we shall liue with him if we n Rom. 8 29. 2 Tim. 2 11 12 1 Pet. 4 12. be made like vnto him in ignominy wee shall be made like vnto him in glory The Apostle Peter exhorteth the people of God Not to thinke it strange concerning the fiery tryall which was among them to prooue them as though some strange thing were come vnto them but to reioyce inasmuch as they were partakers of Christs sufferings If any thing be able to lift vp your handes and to raise vp your harts vnder the Crosse this consideration is able to refresh our weaknesse and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded then if the load were laid vpon Christ himselfe On the other side this serueth to terrifie the hearts of all persecuters of the godly and Enemies of all righteousnesse they can neuer escape the hand of God and of Christ whom they do persecute in his members They haue not to doe onely with men like vnto themselues but with him that is the eternall God against whom they can neuer preuaile This is it that deceiueth the proud persecuters of the poore people of God they dreame they haue to doe no further then with weake men who are not able to resist them and that they haue no farther account to make But they must know that their persecutions reach to Christ and that they slander reuile reproach and hurt the person of Christe himselfe so often as they slander reuile reproach and hurt the least and lowest member of Christ and therefore shall not escape fearefull punnishment Hence it is that Christ speaking vnto Saule when hee was conuerted to the Faith o Acts 9 5. It is hard for thee to kicke against prickes It is therefore a fearefull thing to be a persecuter p 2 Thess 1 6. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels c. So the Apostle Iohn describing the tribulation of the Church saith q Reuel 2 10. Behold it shall come to passe that the Deuill shall cast some of you into Prison He doth not say the persecuters shall doe it but the Deuill because he ruleth in them hee carrieth them to do his will albeit they be blind and see it not albeit they be hardned and vnderstand it not albeit they be senselesse and regard it not And our Brother Timotheus c. Heere is the second person writing this Epistle Paule ioyneth vnto him Timothy a man of reuerent account and famous in the Church as he doth in many other places of his Epistles The former Epistle to the Corinthians r Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes the latter by Paule and Timothy Paule and all the Bretheren which he had with him at Rome ioyned together in the writing the Epistle to the Galathians Paule Siluanus and Timothy wrote the Epistles to the Thessalonians So in this place Paule ioyneth Timothy with him in his suit because howsoeuer he were in great credit with Philemon and able to obtaine a great matter at his hands yet he knew he should preuaile better by the helpe and assistance of another then he could do himselfe alone seeing two may preuaile more then one He honoureth him also with the name of a deere Brother whom oftentimes hee calleth his naturall Sonne that his guiftes and graces may be considered with his person and carry the greater waight in his suite and so Philemon sooner yeeld his consent and grant this request beeing requested and as it were set vpon by so many Doct. 4. All duties are better done by the help of others then alone by our selues From this practise of the Apostle we learne that what good thing soeuer we enterprise and take in hand wee shall better effect it with others then alone by our selues The ioyning vnto vs the hand and help of others is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them This the Wise man teacheth Eccl. 4. when he saith Å¿ Eccles 4 9 12 Two are better then one Abimelech being directed by God to stirre vp Abraham obtaineth by his meanes t Gen. 20 17. who prayed for him that which he could not compasse and accomplish alone by himselfe The like we might say of the three friends of Iob they obtained the fauour of God u Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob which without him they could not obtaine Absolom not beeing x 2 Sam. 14 4 able to purchase procure of himselfe the good will of his Father moueth Ioab to deale for him Ioab vseth the helpe of the subtill Woman of Tekoah whereby hee is reconciled to his Father Heereby it commeth to passe y Ephe. 6 18. Col 4. 3. 2 Thes 3 1. that Paule so often requesteth and requireth the prayers of the Church that vtterance may be giuen vnto him that he may open his mouth boldly to publish the secrets of the Gospell All these places of Scripture prooue plainely and directly vnto vs that what matter of waight and importance soeuer we enterprise and goe about it is good for vs to take to our selues the helpe of others to further vs therein Reason 1. The truth of this Doctrine will better appeare vnto vs if wee weight the causes and consider the reasons For first the labour and wages of two is better and greater then of one alone In all doing of duties there z Psal 19 11. is profit reward but where greater strength is ioyned and force vnited there is greater fruit of the labour seene This is the reason vrged by the Wise man Eccle. 4. where the Doctrine hath his confirmation when hee had taught that two are better then one he addeth immediatly a Eccle 4 9. For they haue better Wages for their labour It maketh vs hauing company to be more cheerefull in labouring it deuoureth the tediousnesse and wearisomnesse of the worke and it prouoketh vs to an holy emulation who shall goe before each other Hence it is that Christ Iesus calling and sending out his Apostles b Mar. 6 7. Mat. 10 2 3. did send them forth two and two and the Euangelist doth couple and as it were yoake them together Peter and Andrew Iames and Iohn Philip and Bartlemew Thomas and Mathew c. Thus they were sent and thus they laboured together When God had called Moses to go to Pharaoh and to will him to let his people go he sent him not alone but ioyned vnto him his brother Aaron When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles c Luke 10 1.
73. Psalm Å¿ Psal 73 25 26. Whom haue I in heauen but thee And I haue desired none in the earth with thee my flesh faileth and mine hart also but God is the strength of mine heart and my portion for euer So the Apostle Paul accounteth all thinges as losse and dung in comparison of the grace of God Whereby we see that all men should principally and in the first place seeke wish and intreat for the feeling of Gods fauour in Christ as the blessed Fountaine of all good things to come vpon vs. Reason 1. Let vs consider the causes and Reasons of this point First one drop of his free loue is better worth then all the World and it shall yeelde vs more sweet and sound comfort in the latter end If we should put the grace of God and the glory of the world and peize them together in the ballances the least dramme and drop of the fauour of God toward vs would ouer-weigh and ouer-sway all the whole World and all the thinges that are in the World which worldly men make their chiefest Treasure This the Prophet Dauid found by experience so soone as he had prayed for the louing countenance of GOD hee addeth t Psal 4 7. Thou hast giuen me more ioy of heart then they haue had when their Wheate and their Wine did abound This giueth a man more sound comfort then hee can finde else-where Wee haue a common saying that runneth in euery Mans mouth Giue a man good lucke and throw him into the Sea But this is a Diuine truth Let a man haue the free Grace and fauour of GOD and then neyther Sea nor Land neither Fire nor Water neyther Sword nor Pestilence neyther force nor Famine neyther any other thing shall be able to hurt him We see this e Exod. 14 30. in Moses and the Israelites when they were come to the Red Sea and Pharaoh with his Army followed at their backes they were brought through the Sea as on dry Land and were carried safely in the Wildernesse as on Eagles Winges by the prouidence and protection of God The three Children f Dan. 3 27 6 22. were cast into the Furnance Daniell was thrown into the Lyons denne yet they were not consumed with the Fire neyther he deuoured by the Lyons This made the Prophet say g Psal 23 4. Though I should walke through the Valley of the shaddow of death I will feare none ill for thou art with me thy Rodde and thy Staffe they comfort me All other comfort is no better then discomfort all other ioy is no better then sorrow and vexation of Spirit without this according to the saying of the Wise-man h Eccle. 2 2. I said of laughter Thou art mad and of ioy what is this that thou dost Reason 2. Secondly the grace and loue of God blesseth sanctifieth and furthereth all other thinges vnto vs honour wealth wisedome riches strength fauour friendship and whatsoeuer befall the Sonnes of Men. The Prophet testifieth Psalme 45. Because God had blessed him for euer i Psal 45 2 3. therefore it is said vnto him prosper thou with thy glory ride vppon the word of truth and of meekenesse On the other side the want of the loue and grace of God curseth all other things vnto vs yea defileth and poysoneth them and maketh them deadly our honour it turneth into shame our strength into weakenesse our wisedome into foolishnesse our riches into snares our beauty into vanity our sauour into hatred We haue many examples in the word of God and by daily experience offered vnto vs of this truth the wisedome of Achitophell the honour of Haman the valour of Ioab the beauty of Absolom the knowledge of Iudas all these were good and great blessings of God but all are turned to be cursses vnto them because wanting the free grace of GOD they wanted the sanctified vse of them Seeing therefore the loue of God is of greater price and more excellent value then all the world and seeing his grace sanctifieth and seasoneth all other blessings and the want thereof bringeth a cursse vpon them wee conclude and gather from these reasons that the free fauour and mercy of God in Christ Iesus is first and aboue all other things to be intreated and desired for our selues and others Vse 1. Now let vs make vse of this point First let euerie one of vs seeke to haue our hearts established and setled in this free grace to finde and feele in vs his loue shed in our hearts by his holy Spirit Let this bee our first our chiefe our principall and special care to obtaine the loue and fauour of God that wee may be beloued of him This was the prayer of the Prophet k Psal 51 12. Restore to me the ioy of thy saluation and stablish me with thy free Spirit So the Apostle teacheth l Hebr. 13 9. It is a good thing that the heart bee stablished with grace We see how men are filled and carryed away with naturall presumption euen from their Cradle perswading themselues to stand in a sure estate and thinking to escape the wrath of God but of this free grace they haue no tast no desire no feeling of any want They imagine themselues to stand in no neede thereof they presume they are in the fauour of God they dreame that he cannot chuse but loue them If we want any earthlie blessing the helpe of Friendes the health of bodie the Treasure of this World we can very quickly feele it our senses are sharpe enough to discerne it but though we want the grace of God and his fauour toward vs wee haue no more feeling then dead Men hath wee neyther feele it nor desire it nor once regard it We spend our strength wast our life and consume our daies in seeking riches honours pleasures and preferments but wee neuer looke so high as to the grace of God We lye groueling like the Beastes vpon the Earth wee vse euery day nay euery houre nay euerie minute the blessings of God f Acts 17 28. In whom we liue and mooue and haue our being yet wee will not lift vp our eyes to the chiefe cause of all the Grace of God Let vs therefore aboue all thinges seeke earnestly for the grace of God wherein the Foundation of all our happinesse is laid He that liueth in his fauour hath comfort in all sorrowes and miseries He that dyeth out of his fauour dyeth as a Beast nay worse then a beast and shall haue fellowship with the Deuill and his Angels it had beene good if such a one had neuer beene borne For euen as the rich man in the Gospell desired g Luke 16 24 one drop of Water to quench the fire and to coole his tongue and if he might haue gotten it hee would haue preferred it before the gaining and obtaining of a thousand Worlds so when God shall set our sinnes in order before
vse them all to his glorie of whom we haue receiued them If GOD haue giuen vs wit wisedome knowledge authority credit riches strength honour and such like wee must remember wherefore they haue beene bestowed vpon vs and must be referred to their right end not thereby to magnifie our selues and to set vppe our owne Names but to glorifie the Giuer of them and to praise his great Name If this bee not the marke we ayme at and if euery blessing doe not make vs gaine some glory to God who hath thus magnified vs and lifted vp our heads aboue our Bretheren it had beene better for vs we had neuer receiued these blessinges but had beene as wandering Cloudes without Raine as corrupt Trees without Fruite and as emptie Vessels without Water Hence it is that the Apostle remembring that through Gods blessing we are made partakers of food i 1 Cor. 10 31 he addeth Whether therefore yee eate or drinke or whatsoeuer ye doe doe all to the glorie of GOD. It is a notable comfort vnto vs to vse his blessinges aright that they that vsed their Talents well were honoured of the Maister and had more giuen vnto them It is a fearefull sinne to abuse them and to turne them to the dishonour of God to the hurt of his Church and to his owne destruction This is a common sore and sicknesse in our daies Whatsoeuer we haue receiued we haue receiued in not for our selues alone but for the good of others and the glory of God so that weare not to bee lifted vp in the pride of our owne hearts nor disdaine or contemne our Bretheren but consider that there is nothing which we haue not receiued and therefore we must not boast as if we had not receiued it 4 I giue thankes to my God making mention alwaies of thee in my Prayers 5 When I heare of thy Loue and Faith which thou hast in the Lord Iesus Christ and toward all Saints The order of the words and the interpretation of the same We shewed before that the Prayers vsed by the Apostle are partly a salutation and partly a thanksgiuing Of the salutation we haue spoken hitherto Now followeth the Thanks-giuing wherein hee giueth thankes to God for such good thinges as were found in him and thereby conceiueth hope to obtaine of him that which hee requested The Thankesgiuing is set forth First by the subiect or person to whom thankes are rendred to God Secondly by the time when he prayseth God for him not sparingly or sildome but oftentimes and continually when hee prayed vnto God and poured out his supplications vnto him Thirdly by the efficient cause the hearing of his vertues and graces that abounded in him to wit his Faith in Christ and his loue to the Saints the poore afflicted members of Christ So then we see to whom he gaue thankes to God when hee gaue thankes for him alwaies when he prayed and wherefore he gaue thankes because he heard of his faith and loue As if he should haue said As I wish vnto you all the full fauour of God and all prosperitie both of Soule and body so I cease not to reioyce in thee and to offer praise and thankes for thee to God whom onely I serue and hang vpon euen so often as I pray vnto him I remember thee and that vpon good ground and triall for I doe daily heare from the Churches of the worthy fruites of the Spirit of God that dwell in thee namely of thine vnfained Faith which thou hast toward the Lord Iesus Christ and of thy feruent loue which thou shewest to all the Saints that stand in neede of thy releefe comfort Thus much touching the order and meaning of the words The questions propounded But before wee proceede to handle the seuerall Doctrines offered to our considerations in this diuision it shall not be amisse for vs to answere three doubts that may arise out of these wordes First the question may be asked why the Apostle calleth God his God as if he were no mans GOD but his Secondly the Rhemists x Rhe. test vpon Phil. ver 5. in this place gather two notable errors Iustification by works and Prayer to the Saints and make Faith to be no lesse in the Saints then in Christ The like collection is made by Bellarmine y Bellar. de sanct beatit lib. 1. cap. 20. that wee must beleeue in them and hope in them as in our Patrones because the Apostle maketh mention of Philemons Loue and Faith toward Christ and toward the Saints so that they gather that there is Faith toward the Saints as well as toward Christ Thirdly it may be demaunded why Philemons loue is limited to the Saints and to no other Touching the first doubt arising out of the fourth verse z The first question answered it may seeme strange vnto some that the Apostle should say I thanke my God Is he not the God of the rest of the Apostles and of all beleeuers as well as his God Is hee the God of the Mountaines and not of the Vallies Is he the God of the Iewes onely and not of the Gentiles Yes euen the Gentiles also Paule therefore may be thought of many to inclose a Commons and to incroach vpon the right of others he may seeme very curteous and to claime and challenge as proper to himselfe that which belongeth generally to all the faithfull But the Apostle setting downe his right and interest in God doth not deny or debarre others of their priuiledge Hee dooth herein expresse the nature of a true Faith which is to beleeue not onely that hee is the God of other Men but that he is his God and that he was to beleeue in him to rest in him to depend vpon him to looke for all good things from him Hence it is that the Prophet Daniell praying vnto God saith sometimes h Dan. 9 17 18 19. O our God and sometimes againe O my God To say our God is a word of Charitie to say my God is a word of Faith the one respecteth others the other reflecteth vpon our selues When we pray Our Father we shew our loue to the Brethren when we say My Father we shew our Faith that we haue our part and portion in God as well as others and are to apply the promises of Grace made to all beleeuers particularly to our selues otherwise they cannot helpe vs and auaile vs. But of this we shall speake more afterward when we come to the Doctrines The second question answered The second question ariseth from hence that Paule seemeth to make Faith respect the Saints so to teach vs to beleeue in them and to pray vnto them For in the fift verse he saith he heard of Philemons loue and Faith which hee had toward the Lord Iesus Christ and toward the Saints But if the Apostle had meant to teach Faith to men and to direct vs to beleeue in Saints hee should be
the Minister if they do him no harme if they offer him no wrong if they abstaine from iniurie toward him It was farre otherwise with the Galathians who loued Paule so dearly and entirely that they accounted nothing to bee too precious for him q Gal. 4 14 15 The triall of me which was in my flesh ye despised not neither abhorred but ye receiued me as an Angell of God yea as Christ Iesus what was then your felicity For I beare you record that if it had beene possible ye would haue plucked out your owne eyes and haue giuen them vnto me But in these daies wherein we liue it were well or not much amisse for the faithfull Ministers of the Gospell if such as should support them would not subuert them if such as should help them would not hinder them if such as should raise them vp were not ready to cast them downe and if such as should refresh them were not rather giuen to reuile them and disgrace them Heere then is condemned all hard and bitter dealing toward them whereby their calling which is an honourable office is made an irksome burthen vnto them to bear against such as taunt and scorne them that iest and mocke at the worke of their ministry which is the wisedome of God and the power of God against those that delight to vex the seruants of God to mingle their bread with grauell their drinke with gall and their life with reproach This made the Prophets and Apostles cry out continually to see themselues abused their Ministery contemned the word of God himselfe refused all Religion prophaned When Eliah saw that the children of Israell had forsaken the Couenant of God cast downe his Altars and slaine his Prophets he desired God to kill him r 1 King 19 4 It is now enough O Lord take my soule for I am no better then my fathers The prophet Å¿ Esay 65 2. 53 1. 49 4. Esay saith I haue spred out my hands all the day to a rebellious people which walked in away that was not good euen after their owne imaginations Lord who hath beleeued our report and to whom is the arme of the Lord reuealed I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God The Lord sayth to Ezekiell t Ezek. 33 31 32. The Children of thy people talke of thee by the walles and in the doores of houses they sit before thee and heare thy words but they will not doo them for vvith their mouths they make iests and thou art vnto them as a iesting song of one that hath a pleasant voice and can sing well for they heare thy words but they do them not and when this commeth to passe for loe it will come then shall they know that a prophet hath beene among them So when Paule came to Athens u Acts 17 18. and saw the City full of Idols he preached vnto them the knowledge of God and the resurrection of the dead but they said What will this babler say And others worse then those that scorne and scoffe at the word of life which they should heare with feare and reuerence are falne into this horrible depth of sinne that thorough malice to the word it selfe do come vnto them to heare them not to learne but to trap and intangle them not to edifie themselues but to misreport and accuse them not to receiue profit but to finde occasion to persecute them as the Iewes did with Christ and his Apostles who came not to heare them but to tempt them not to beleeue them but to belye them Many such Iewes and Iudasses wee meete withall in our dayes who are so farre from reioycing the hearts of their Ministers that they may doo the worke of their calling wil ingly not grudgingly cheerefully not heauily u Heb. 13 17. with ioy not with greefel that they thinke it a great duty done vnto them if they doo not disgrace them or molest them It is a great sinne not to helpe them not to countenance them not to stand with them in good causes but to suffer euery base companion and beastly liuer to insult vpon them as their footstool but it is more greeuous to scorne them and deride them to make them their Table-talke and their Tauern-talke to declaime against them from the Tribunall of their Ale-bench but it is most fearefull of all to come to them to catch them and intrap them to hunt after words and Syllables and to wrest them against the minde and meaning of the speaker Let vs beware of these sinnes let vs not be in the number of such as are set downe in the seat of scorners and false accusers If they shall not escape that do no good if they shall not be excused that do not reioyce them surely they shall bee guilty of a sorer and seuerer punnishment that malice them that mocke them that misinforme others of them and euery way misvse them and contemne them Vse 4. Lastly seeing we are all bound to reioyce in the proceeding of the faithfull it followeth from hence necessarily that wee are not to enuie and repine at the growth of the Church or of any member of the Church This is a great fault and folly in many when they see any parts of the Church flourish and behold greater encrease in others then in themselues by and by they grudge and repine at it and haue their owne eye euil because the Lords eie is good These are like to those Labourers that were hyred into the Vine-yard who when they saw such as were hyred about the eleauenth houre to receiue their penny and to be made equall with them who had borne the brunt and burthen of the day x 1 Mat. 28 20 11. and had endured the heat and sweate of the worke they enuied at the Seruants and murmured against the Mayster of the house We must enuy no mans good wee must repine at no mans Saluation The calling and conuersion of the Gentiles y Acts 11 3. 15 1. was such a stumbling-blocke in the way and n Mote nay a Beame in the eyes of the Iewes that they had rather renounce the Gospell and depart from Christ then to receyue them into a fellowshippe of the same Faith and make them partakers of the Kingdome of Heauen So did the Scribes and Pharisees z Math. 9 11. Luke 7 39. take it greeuously that the grace of God and Remission of sinnes and the Mysteries of Saluation should be preached and published to Publicans and Sinners There is no guift or benefit bestowed vpon any but it is giuen for the good and comfort of the whole Church so that wee should reioyce therein not repine thereat forasmuch as we haue our portion and profite in it Neuerthelesse what is more common and vsuall then to make the blessinges of God vppon others a great
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
shall not neede to climbe vp to Heauen to know it God hath left vs a better a more easie certain way then to search into the secrets of God that he hath kept to himselfe if we enter into our selues and see the effects and signes of it wee shall not doubt thereof but rest assured with vnspeakable comfort that we belong to him For as the Lord knoweth who are his so we shall know that wee are the Lords if wee finde the fruites of election grauen in our hearts among the which this is one of the principall our vnfaigned loue to the Brethren the forgiuing of our enemies our delight in the Saints our dooing good to them that are of the houshold of Faith Reason 2. Secondly such poore as be faithfull belong vnto Christ and what comfort soeuer is ministred what releefe soeuer is shewed to them is ministred and shewd to Christ as christ himself witnesseth with his own mouth who is truth it selfe that they should the more readily embrace it as the truth For hee telleth vs that it shall be said to vs in the last day that haue helped the Saints and refreshed their bowels g Math. 25 40 Verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my Brethren ye haue done it to me This is a notable motiue and encouragement to moue vs to this dutie to consider that our loue is shewed not to men vpon the earth but to Christ sitting in heauen at the right hande of his Father Heereunto commeth the wise saying of Salomon h Prou. 19 17. He that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Yea he is so rich a rewarder and a bountifull recompencer of that which is done to those of his houshold i Math. 10 42 that if a cup of cold water be giuen to a Disciple in the name of a Disciple to a righteous man in the name of a righteous man he shall not loose his reward When one lendeth to an honest man that standeth vpon his credite hee seareth no losse he knoweth he will performe what hee hath promised and accounteth his word as good as a band and Obligation how much more ought we to be assured of right good payment when wee haue done any good thing vnto the poore forasmuch as we haue not done it to man but vnto God He hath giuen his word to see vs paid will we not take his word he offreth to enter into bands to be bound in a statute is not statute-law good with vs Albeit he be indebted to none but all in debt to him yet hee offereth himselfe as a pledge and becommeth surety for the money who is so good a pay-maister that he wil not onely restore the principall but pay the hire and profite to him that hath lent it both in this life and abundantly in the life to come Reason 3. Thirdly we are bound to follow the example of our heauenly father to loue as he loueth to loue most where hee loueth most of all and least where hee loueth least of all Now he loueth all his creatures which are the works of his hands k Gen. 1 31. Hee saw them all when they were made and loe they were all exceeding good but he especially loueth mankinde Whom l Gen. 1 26. hee created in his owne Image according to his likenesse and yet most especially he loueth the faithfull vppon whom hee bestoweth the riches of his loue and hideth not the secrets of his kingdome from them yea hee hath giuen them his owne sonne to bee their Wisedome Iustification Sanctification and Redemption vnto them howe should he not with him giue them al things else This the Apostle teacheth m 1 Tim. 4 10 warning vs to Trust in the liuing God which is the Sauiour of al men especially of those that beleeue Heere is a patterne and president for vs to follow that wee may be like our Heauenly Father we must loue all mankinde but wee must most entirely and dearly respect the godly we must loue al the poore but the poore that are faithfull we must loue most of all If we must bestowe labour vppon barren ground we must not leaue the fruitfull vntilled and if wee must cast our Bread vppon the Waters where it may seeme to bee lost wee must not denie it to the liuing members of Christs bodie which are our Brethren Reason 4. Fourthly wee cannot by our well-dooing benefite God at all our goodnesse can doo him no good our loue cannot profit or pleasure him For as our wickednesse can do him no harme so our kindnesse can procure him no good This hee sayth and thus hee speaketh in the Prophet n Psal 50 9 10 11 12. I will take no Bullocke out of thine house nor Goates out of thy Foldes for all the Beastes of the Forrest are mine and the Beastes on a thousand Mountaines I knowe all the Beasts on the Mountaines and the Wilde Beastes of the fielde are mine If I bee hungrie I will not tell thee for the World is mine and all that therein is Wee receiue all good from him wee can returne nothing backe to him againe to doo him good This is the reason which the Prophet Dauid teacheth which mooued him to ioyne himselfe vnto the people of God and to profit them because hee saw he could not pleasure God his well-doing could not extend to him Seeing therefore the dutie of loue shewed to the Bretheren are seales of our election and are accepted as done to Christ himselfe seeing we must follow the example of our heauenly Father and that we cannot by al our goods helpe him it followeth that we must begin our works of mercie at the faithfull cast a pittiful eie open a liberal hand especially toward theÌ Vse 1. Let vs now come to the Vses of this doctrine First this teacheth that there ought to be among all the faithfull a communion of Saints they are as a family or houshold among themselues They haue a neere fellowship they are neer brethren they are fellow members of one body they are knit togither by one spirit they are called vnder one hope they are made Christs by one faith they are made one by one baptisme they haue one bread to feede vpon they haue one cup to drinke of they haue one table to meet at they haue one God that they worship they haue one saluation that they aime at This the Apostle expresseth at large Ephe. 4. Support one another through loue o Ephe. 4 2 3. endeuouring to keep the vnity of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation There is one Lorde one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all We are
the estate of the poore Sainâs or to enquire how they fare Alas how should they offer their helpe of their owne accord and open the bowels of pitty before they be entreated that will depart from nothing but vrged and constrained by force of Law or taxation of others Or how should they extend their compassion to the poore that are absent who are like vnto the rich man that despised Lazarus lying at his gate and woulde not giue him the crums that fell from his table It is noted to the great commendation of Dauid that after the death of Saule he sought not reuenge vpon his issue and posterity but did good to his childrens children said g 2 Sam. 9 1. Is there any left of the house of Saul that I may shew mercy for Ionathans sake So ought we to seek out the seruants of God and to finde out the poor and to enquire after the distressed Saints and say Is there any of the poore yet left to whom we may shew mercy for the Lordes sake For they represent the person of Christ when they come vnto vs Christ himselfe commeth vnto vs and when they aske of vs it is Christ that asketh of vs and saith I am hungry I am thirsty I am naked I am harbourlesse so that whatsoeuer we would do to Christ if he were with vs the same must wee do to them that are among vs. 8 Wherefore although I haue great libertie in Christ to commaund thee that which is thy dutie 9 Yet for loues sake I rather beseech thee being such a one euen Paule an Old man yea now a prisoner of Iesus Christ. The order of the words IN the words going before wee haue heard the preface or entrance of this Epistle consisting partly in the Title of it and partly in certaine Prayers vsed by the Apostle Now we are to proceed to the rest of the Epistle wherein we must obserue two points First the cheefe matter is handled Secondly the whole matter is concluded The cheefe matter is touching Onesimus or himselfe The first concerning Onesimus is handled from the eight verse to the 22. verse The latter touching himselfe is expressed in the 22. Verse wherein he willeth to prepare lodging for him hoping by their Prayers to be deliuered out of prison The former point is set downe in this short speech or sentence I Paule pray thet to receiue Onesimus The parts of which sentence are not barely propounded but amplified and then the whole is prooued confirmed We are therein to consider three partes First the intreating and praying of Philemon Secondly the person praying and intreating Thirdly the person for whom he prayeth and intreateth His praying of Philemon is declared by a diuers reason Although I haue great libertie to command thee yet I pray thee and beseech thee The person praying and beseeching is Paule who is described generally being such a one and then particularly by his old age and by his bonds Touching the person for whom hee beggeth and beseecheth we shall see afterward Verse 10. The meaning of the words This is to be obserued touching the order of the words Now let vs consider the interpretation of them First he speaketh of his liberty in Christ that is as an Apostle and Minister of Christ whose Messenger or Ambassador he is whereby he insinuateth and signifieth that this power is not his owne or of himself but is Christs it is not the seruants but the Lords it is not mans or the Ministers but Gods For euen at Magistrates ordained and sent foorth by the Prince can do nothing in their owne name but in the Kings name so Ministers called of God and fitted to the office wherunto they are called must teach command reprooue and exhort not in their owne name but in the name of Christ their Lord and Maister He addeth That for loues sake he intreateth him Loue in this place may bee referred either to Philemon or to Paule seeing the Apostle leaueth it at large and restraineth it not either to his loue or to his owne If it be referred to Philemon it carieth this sence I do intreat thee and not command thee for thy compassion and loues sake which I haue before commended in thee and thou so diligently and deuoutly shewest vnto the Saints But I do not take this to bee the naturall meaning of the words so that we are to vnderstand them rather of Paules loue toward Philemon that he so tendered and loued him as that he had rather deale with him in kindnesse and by intreatance then roughly and seuerely Lastly he sayth Paule an Old man and now a prisoner of Christ In these wordes is included great force to moue Philemon Wee must vnderstand the first Wordes of his Age not of his Office of his yeares not of his Ministery and hee calleth himselfe a prisoner of Christ that is for Christs sake and the preaching of his Gospell So then according to this Interpretation these wordes are thus much in effect as if hee had sayde Seeing I heare euerie where of thy feruent Loue and exceeding tender Compassion thou bearest to the poore Saintes though I may manie wayes commaund thee in thinges that are right and equall as in that I am an Apostle of our Lorde Iesus Christ in that I am stricken in Age readie to leaue this life and in that I am nowe a Captiue and Prisoner for the cause of Christ and his Gospell yet the loue and tender affection I beare vnto thee do moue me rather to beseech and to intreat thee Now let vs see what may be obserued out of these wordes Obseruations out of these wordes First of all the Apostle would not do that which he might doe and was lawfull for him to doe which may teach the Minister and all men sometimes to be content to depart from their right as Abraham did toward Lot when a strife arose betweene them h 1 Cor 9 4. and as Paule did oftentimes according as himselfe testifyeth in his Epistles Which condemneth those that stand strictly vpon their right i 1 Cor 10. and consider what is lawfull but forget what is fit and expedient For in thinges that are indifferent we are not by and by allowed to do that which is lawfull k 1 Cor 9 12 15. nor to vse our power but must suffer all thinges that the Gospell of Christ be not hindred Likewise the Apostle would not sometimes take any wages of the Church but preached freely and was not chargeable to any because he would not giue occasion of speaking euil against the Gospell Secondly the Apostle publisheth his liberty to command but it is onely in Christ whose Ministers he and we are and not our owne Thus he calleth himselfe an Apostle l Galtath 1 1. not by man nor by the will of man but of Christ This is the difference betweene a ciuill Magistrate and an Ecclesiasticall Minister The ciuill Magistrate may
his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then meÌ Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
loathsome vomit out of the stomacke who should Remember that they sit in the seat of God m 2 Chro. 19 5 19 6. and are to execute the Iudgements of God with whome is no iniquity nor respect of persons neither receiuing of reward Iehu the King of Israel executing the iudgements of the Lord against the house of Ahab according to al the word of the Lord n Hosea 1 4. is threatned himself to be punished because he did it with a cruell and bloody affection The work was good but his hart was euil the deede done was righteous but the manner of doing was corrupt he respected not the glory of God but his owne reuenge he did it not to serue God but to serue himselfe This was the cause why the Lotde visited him his house and al Israel for it and reuenged their blood thus shedde because he fayled in the manner though otherwise hee did that which is iust and right We must regard not onely what we do but in what sort and maner to what end and purpose wee doo it It is our dutie to shew Mercie and Loue to Offenders euen in punnishing of Offenders Wee must haue respect to their bodies and soules We must admonish reprooue threaten and correct in great compassion and mercy not in rage and reuenge to fly vpon them Obiection But heere the question may be asked whither a Christian man may not be angry with them with whom he dealeth being stubborne and peruerse and deale sharpely with them Answere I aunswere the Apostle giueth direction what to do in this case o Ephes 4 26. Be angry but sinne not let not the sunne go downe vppon your wrath neither giue place to the Deuill If wee breake out suddainly into any passion let vs speedily recal that affection and not suffer it long to lodge with vs. But there is a godly anger and an holy kinde of indignation there is a lawfull zeale to bee commended in the seruants of God which they are to conceiue inwardly and to vtter outwardly against sinne not against their peruersenesse So it is sayd of Christ p Marke 3 5. that hee looked round about him angerly mourning also for the hardnesse of their hearts His anger was ioyned with pitty and compassion it was not so much against the men as against their blindnesse The Church of Ephesus is commended q Reuel 2 6. that it hated the workes of the Nicolaitans which Christ also hateth It hated not the Nicolaitans themselues as they were men but the workes of the Nicolaitans Obiection Againe it may be saide that the Prophet Dauid Psal 109. and in many other places r Ps 59 109 prayed for the destruction of his enemies both their persons and posteritie So did Eliah for fire from Heauen to destroy the Captaines that came to take him Answere I answere we haue not the same spirit that they had and consequently haue not the same warrant They were Prophets and God reuealed vnto them that they were obstinate enemies so that they were enabled to iudge that their malice and wickednesse was incureable and that they would neuer repent They had an extraordinary measure of Gods spirite not onely to see their present condition but to discerne their future confusion and hence it is that they were endued with a pure zeale of Gods Glorie and not carried with an euill desire of Reuenge of Enuie of Hatered and of Emulation Againe the imprecations of the Prophets are prophesied of plagues to come but we haue no such extraordinarie instinct reuealed vnto vs to knowe what is to come wherefore wee cannot alledge their examples for our imitation we must walke in the Kings High way and follow the generall rules of the Scripture to deale mildly to put away pride and cruelty toward those that are vnder vs to banish tiranny and treading of them vnder our feet This is to be obserued of all Fathers Maisters and Gouernors remembring that in Christ we are all Brethren that by Nature we are all of one mold and making that as men we haue all one Creator This consideration wee finde to haue Å¿ Iob 32 13 14. bin in Iob toward those of his Family If I did contemne the iudgement of my Seruant and of my Maide when they did contend with me what then shall I doo when God standeth vp And when he shall visit me what shall I answere He that hath made me in the wombe hath he not made him Hath not he alone fashioned vs in the wombe This the Apostle also t Ephes 6 9. teacheth Eph. 6. Ye Maisters doo the same things vnto them putting away threatning and know that euen your Mayster also is in heauen neither is there respect of persons with him So then we are to deale with gentlenesse not with roughnesse we are rather to seeke to win others by loue then to compell them by rigor We must endeuour that al bitternesse and anger and wrath crying and euill speaking bee put away from vs we ought to be courteous one to another and tender-hearted we are not to thinke that any are priuiledged and freed from reproofe but wee must reproue meekely and modestly least whilst we go about to amend them wee make them worse It is an heauenly Counsell giuen by the Apostle u Gal. 6 1 2. Bretheren if a man be suddainly taken in any offence ye which are spirituall restore such an one with the spirit of meekenesse considering thy self least thou also be tempted Beare ye one anothers burden and so fulfill the Law of Christ Where wee see he would haue the faithfull endeuour to reforme a man with all gentlenesse when he hath done amisse We must not flatter him in his sinnes for then we encourage him and vphold him in his wickednesse nay wee betray him into the hands of the Deuill and by that meanes drown him deeper in destruction Whensoeuer therefore our Brother falleth into euill it is no loue nor charitie to cloake his euill doings or to dissemble his lewdnesse which he hath committed but we must haue a care that he may rise againe If a man bee in the myre or in a ditch we will reach him our hand to helpe him out much more ought we to haue pittie on his soule when we see it sinking into perdition Vse 2. Secondly seeing we are to winne men rather by gentlenesse and loue we must acknowledge that gteat wisedome and discretion is required in the Ministry to diuide the word of God aright and to bee able to apply himselfe to euery degree and calling of men Hence it is that the Apostle saith writing to Timothy x 1 Tim 5 1 2. Rebuke not an Elder but exhort him as a father and the younger men as bretheren the Elder-women as Mothers the younger as Sisters with all purenesse There is indeed a profitable and necessary vse both of rough and tender dealing When the people of
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 afflictioÌ 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
were added to the Church they continued in the Doctrine of the Apostles in the fellowship of the faithfull in the singlenesse of heart in the breaking of Bread in the communication of goods in the praising of God in the selling of their possessions and in the distribution of them to all men as euery one had neede The like we see in Zaccheus he was at the first a Publican a cheefe receiuer of the tribute and a cheefe deceiuer of the people he had robbed many by false accusations h Luke 19 2 7 8. so that he was growne rich and by his Riches into reproach and hatred but when Christ had reueiled himselfe vnto him he stood forth and saide vnto the Lord Behold Lord halfe my goods I giue vnto the poore and if I haue taken from any man by forged cauillation I restore him fourefold This is a great worke of God that he worketh at our conuersion which the i 1 Cor. 6 10 11. Apostle speaketh off 1. Corin. 6 10 11. Be not deceiued neither Fornicatours nor Idolatours nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards shall inherit the Kingdome of GOD and such were some of you but ye are washed but ye are sanctified but ye are iustified in the Name of the Lord Iesus and by the Spirit of our GOD. All these Testimonies and examples teach vs that where is a right conuersion of the heart there is also a true alteration of the life and where there is an embracing of the true Christian Religion there is a change of our conuersation Reason 1. The Reasons of this Doctrine are euident and shine as cleerely as the Sunne at Noone-day For first if we consider our naturall estate and condition what we are before our conuersion wee shall easily be brought to acknowledge both where and what and whence the change is For naturallie we hate the truth and the professours of the truth k Ro. 1 29 10 2 Tim. 3 2 3 4 Beeing full of all vnrighteousnesse Fornication wickednesse couetousnesse maliciousnesse full of Enuy of Murther of Debate of deceit taking all thinges in the euill part Whisperers Backe-biters Haters of GOD Doers of wrong proud Boasters Inuenters of euill thinges disobedient to Parents without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased mercilesse Louers of themselues curssed speakers vnthankefull vnholy false accusers intemperate fierce no louers at all of them which are good Traytors heady high-minded louers of pleasures more then louers of God hauing a shew of godlinesse but haue denyed the power thereof Behold heere a Glasse to behold our selues in a perfect Glasse to looke vpon that we may see our selues and know our selues what we are And albeit all these sinnes doe not actually breake out of vs yet they are all originallie bred in vs and albeit the fruit of them doe not appeare outwardly yet the very Spawne and Seede of them remaineth inwardly and albeit we doe not feele the Branches yet we haue cause to feare the bitter Rootes and Remnants and Reliques of them that are deepely setled in the Garden and Ground of our hearts Seeing therefore our Nature is thus corrupt and we so farre alienated and estranged one from another we cannot be healthfull or profitable to any of Gods people and Children Our Sauiour teacheth l Iohn 15 19. and 10 2. That the Men of this World should alwaies hate his Seruants and be vnto to them as Wolues to the Lambs yea that the time should come that they which kill them should thinke they did God good seruice This is it which the Apostle speaketh and confesseth as well of himselfe as of others m Tit. 3 3 4. We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnesse and enuy hatefull and hating one another vntill the bountifulnesse and loue of GOD our Sauiour appeared who according to his mercy saued vs by the washing of the Newe-birth and renewing of the Holie-Ghost This is our naturall condition before wee haue freedome from this thraldome and deliuerance out of this misery which we bring with vs and vpon vs. Reason 2. Secondly when men are truely conuerted they will make conscience of hurting they will abstaine from wronges and iniuries they will be ready to doe good to others to profit others to walke in all the duties of their callinges and to keepe a good conscience toware God and man This appeareth in the Prophet Esay Chapter 65. where this Doctrine hath his confirmation when he hath saide n Esay 65 25. Actes 24 16. That the Wolfe and the Lambe shall feede together and the Lyon shall eate Straw like the Bullocke and to the Serpent Dust shall be his Meate Hee addeth They shall no more hurt nor destroy in all mine holy Mountaine saith the Lord. The Apostle saith Actes 24 16. I endeuour my selfe to haue alwayes a cleere conscience toward God and toward men Christ Iesus himselfe saith o Iohn 4 34. My meate is that I may doe the will of him that sent me and finish his worke So it is and will be meate and drinke to euery one of vs if we belong vnto him to doe good vnto all Men yea euen our Enemies and Persecutours as appeareth in the example of Stephen who prayed for his vtter Enemies that hated him with deadly hatred and stoned him to death and in the example of Ioseph when his Brethren feared reuenge and to be rewarded euill for euill according to their deserts he said Feare not for am not I vnder God Thus hee comforted them and spake kindelie vnto them Reason 3. Thirdly true conuersion worketh in vs the loue of God and men and so maketh vs fruitfull in all good workes it suffereth vs not to bee barren and vnfruitfull and it subdueth the rage and corruption of our sinfull Nature For such as performe not their duties to God in the seuerall partes of his worshippe nor abstaine from violence toward men whom they ought to loue as their Bretheren doe make it plaine and manifest that they were neuer rightly conuerted Such as are rightly conuerted are truely sanctified and therefore that is a false conuersion where there is want of sanctification When the Prophet hath sore-shewed the wonderfull change and alteration that the Gospell of Christ should make he maketh this the cause p Esay 11 9. For the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea We saw and shewed this before in the example of Paule we cannot doubt but he was before his conuersion as a roaring Lyon and as a raging Wolfe against the poore Lambes of Christ but being made a Christian and called to the knowledge of the truth from Heauen he couched down quietly with them so that we may truely say with the Prophet That the wolfe did dwell the Lambe the Leopard did lie
see that many complaine of the hardnesse of the world of the straitnesse of the times and of the miserablenesse of many men Alas say they it neuer went worse with poore men wee know not what to do with our Children how to employ them or where to bestowe them except a man be able to giue a round and rich summe with his sonne he cannot get him a Maister or prouide him a seruice or bind him to a trade or place him to get his liuing another day But vnderstand O yee vnwise among the people and ye Fooles when will ye be wise How long will wee liue in the Church and yet not learne this one lesson which is the foundation and fountaine of al the rest that godlinesse is the greatest gaine Bind them to this trade this is the best trade with which no other can bee matched or compared this requireth no great stocke or substance to put them foorth They that haue nothing to giue and little to liue vpon may asloon aduance and preferre their children this way as they that haue great riches large possessions Hence it is that the Prophet saith m Esay 55 1 2 Ho euery one that thirsteth come ye to the Waters and ye that haue no Siluer come buy and eate Come I say buy Wine and Milke without Siluer and without Money wherefore do yee lay out Siluer and not for Bread And your labour without being satisfied Hearken diligently vnto me and eate that which is good and let your soule delight in fatnesse Whereby we see that whosoeuer are called to be of this Science it wil be able to maintaine the Tradesmen it will bring in the greatest profit There are so many of some Trades that they feare one will not bee able to liue by another one enuyeth another and hindereth another It is not so in this Trade the moe the better the moe the merrier euery one helpeth another and all do make vp a blessed fellowship and communion of Saints If then thou haue a care to put thy sonne to an Occupation that he may learn to liue another day and neglectest this which is the cheefe and ground of all thou art greatly deceiued in thy choise and Christ Iesus shall laugh thee to scorn for thy folly Let me therefore commend this waighty businesse of bestowing thy sonne to thy wise consideration a greater gaine I cannot name a richer trade thou canst not finde a better Maister hee cannot serue a farther freedome he cannot obtaine a surer inheritance he cannot purchase This is it which Salomon pointeth out vnto vs Prou. 22 6. Teach a childe in the trade of his way and when he is old he shall not depart from it Furthermore if we desire to haue our Seruants that attend vpon vs and labour for vs to be obedient and faithfull vnto vs painfull in their calling and trusty in their businesse let vs know that we our selues must be the means to procure it and further it by seeking their saluation and labouring earnestly their conuersion If they be truly Religious they will be truely righteous if they once know how to serue God faithfully they will soone learn to serue vs faithfully for Conscience sake Many haue euill seruants and vngracious Children they see it they complaine of it they seeme to lament it but they neuer consider that the cheefest fault is their owne Haue wee Seruants or Children giuen to lying to deceiuing to fraude to falshood to robbing and stealing and breaking out into sundry disorders in their life Let vs marke what the cause is let vs see where is the occasion and let vs prouide howe these abuses may be remedied and redressed There is no better way to recouer them then to teach them their duties to shewe them their sinnes out of the word of God and to lay before them his Iudgements that are due vnto them It is a great blessing of God to haue a Religious seruant he bringeth the blessing of God with him the heart of his Maister may trust in him and he shall haue no neede of spoile he will do him good and not euill all the dayes of his life This wee see in the seruant of Abraham who as hee had a care to teach and traine vp his housholde in the wayes of godlinesse so the Lord blessed him with a faithfull family and a n Gen. 24 42. religious seruant whom hee employed in a waighty businesse of fetching home a Wife for his Sonne Isaac The like we see in Ioseph he was sold for a slaue and brought down into Egypt and bought at the hand of the Ishmaelites And the Lorde o Gen. 39 2 3. was vvith him and he was a man that prospered and was in the house of his Maister the Egiptian and his Maister saw that the Lord was with him and that the Lord made all that he did to prosper in his hand So afterward when as thorough âhe slanderous accusation and false information of his Mistris he was cast into prison p Psal 105 18 where he was laid in Irons and his feete were held in the stockes the Lord made his innocency known and shewed mercy vnto him and got him fauour in the sight of the Maister of the prison q Gen. 39 22. and the Keeper of the prison committed to Iosephs hand all the prisoners that were in the prison whatsoeuer they did there that did he and the Keeper of the prison looked vnto nothing that was vnder his hand seeing that the Lorde was with him for whatsoeuer he did the Lord made it to prosper Beholde heere in Ioseph as in a cleare glasse the right picture and patterne of a right religious seruant who being a poore prisoner and lying in a darke Dungeon beeing vniustly falne into the displeasure of his Maister and wrongfully cast into a close prison did in that wofull and pittifull condition both gain glory to God beautifie his owne profession and seeke the good of his Maister that put his trust in him For no man is in so low and meane an estate if he be a poore Seruant a base Kitchen boy or a vile prisoner but by diligence in his Calling such as it is and by shewing fidelity to his Maister such as he is may greatly glorify the name of God whom he doth serue and adorne the Gospell of Christ which he doth professe Hence it is that the Apostle exhorting all religious seruants saith r 1 Tim. 6 1 2 Titus 2 10. Let as many seruants as are vnder the yoake count their Maisters woorthy of all honour that the name of God and his Gospell be not euill spoken of and that they may adorn the Doctrine of God our Sauiour in all things The example of Iacob also is worth and worthy the obseruation in this case who albeit he serued an hard froward Maister yet he rather considered what he ought to doe then what the other deserued to suffer so that he witnesseth
Catechizing instruction we are not to present our selues rashly and vnreuently as if wee went to heare a Play or to see some pastime or to dispatch some worldly busines but we must performe these holy actions with a conscience of our duties to God with a care of our own saluation We haue not of our selues eares to heare nor eyes to see nor hearts to vnderstand we are not able to conceiue the things that are of God without the assisting and strengthening Spirit of God Before we come to heare the word read vnto vs or the principles of Religion laid before vs or to ioyn in prayer with our Brethren h Iames 1 19. 1 Pet. 2 1. Eccle. 4 17. Exod. 19 10 we must purge our affections of wrath filthinesse maliciousnesse dissimulation hypocrisie enuy and euill speaking For so long as these corruptions are found in vs to offer vnto vs the Word is all one as if most pure Waters were powred into a stinking and polluted Vessell whereby they are made vnprofitable We must vse earnest and hearty prayer vnto the Lord to open our blind eyes and deafe eares i Psa 119 18. That we may vnderstand the wonderfull things of his Law k Ezek. 36 26 That he would take away our stony hearts and giue vs hearts of Flesh in which his Word may be deepely imprinted And whensoeuer we are performing these heauenly duties l Actes 10 33 1 Thes 2 13. Luke 10 16. we must account our selues to be in Gods presence wee must remember that he is either speaking to vs or we are speaking to him and we must stirre vp our selues to all attention Thus it shall come to passe that the word of God which worketh in many to condemnation shall bee to vs the Seede of regeneration the food of the soule the curing of our corruptions the light of our waies and the meanes of working in vs all necessary graces of God in this life and of assuring vnto vs euerlasting happinesse in the life to come Verse 12. Whom I haue sent againe thou therefore receiue him that is mine owne Bowels Hitherto the Apostle hath named and described the party or person for whom he prayeth Now he sheweth breefely the matter of his request and the account that he maketh of him The request is that he would receiue him into his House and retaine him into his seruice againe the account made of him that he was to him as his Bowels euen most deare and tender being made a member of Christ though a poore Slaue and abiect Seruant by his calling and a Fugitiue Runna-gate by his former condition whereby we see the louing affection and tender compassion of Paule toward him for our imitation As if he should haue said If I thought or imagined that he would be as vnprofitable vnto thee hereafter as he hath beene heeretofore I would neuer haue giuen him my Letters of commendation nor haue sent him backe vnto thee in this manner For I should be of this mind rather to haue him punished then receiued But now I am not afraid of it or discouraged from sending him vnto thee I haue had a comfortable experience of his faithfull seruice who ministred vnto me in my necessities I haue therefore good cause to conceiue a good opinion of him and to giue this testimony of him that hee was neuer so vnprofitable to thee as I haue found him profitable to me Doctrine 3. Former offences vppon true repentance are to be forgiuen and forgotten We learne from hence that former offences vpon true repentance and amendment of life are to bee remitted and pardoned by all true Christians Whensoeuer our Bretheren haue trespassed against vs and offended vs it is our duty vpon their vnfained repentance to forgiue them to forget their iniuries and to receiue them into fauour againe Whereas Onesimus fled from his Maister it was a sinne from so good a Maister it was a greater sinne but whereas he conueyed away with him his Maisters goods and did steale from him at his departure this was more heynous and made his offence worst of all yet vpon his repentance he laboureth to haue him forgiuen and to haue his trespasse put out of remembrance This is offered to our considerations in the Parable of the prodigall Sonne when once hee resolued to leaue his loose life and to returne backe to his m Luke 15 20 Fathers house from which he shamefully departed he was entertained with a kisse and receiued into fauour and had his former misdoings and misdemeanours forgiuen When Peter came to Christ and said n Math. 18 21 22. Maister how oft shall my Brother sinne against me and I shall forgiue him Vnto seauen times Iesus saide vnto him I say not vnto thee Vnto seauen times but vnto seauenty times seauen times To this purpose Christ propounded a parable of a certaine King o Verse 23 32 33 34 35. which would take an account of his Seruants and finding one that was vnmercifull and hard-hearted to one of his Fellow-Seruants he called him vnto him and saide vnto him O euill Seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitty on thy Fellow-Seruant euen as I had pitty on thee So his Lord was wroth and deliuered him to the Tormentours till he should pay all that was due to him so likewise shall mine heauenly Father doe vnto you except ye forgiue from your hearts each one to his Brother their Trespasses We haue in the Scriptures sundry examples of the practise of this Doctrine and of the performance of this duty We see this in Ioseph toward his brethren when they desired forgiuenesse and craued pardon at his handes after the death of their Father p Gen. 50 20 21. he said vnto them When ye thought euill against mee God disposed it to good that hee might bring to passe as it is at this day and saue much people Feare not now therefore I will nourish you and your Children and he comforted them and spake kindely vnto them This Paule himselfe practised and moued others to practise toward the incestious Corinthians q 2. Cor. 2 7 8 9 10. It is sufficient vnto the same man that he was rebuked of many so that now contrary-wise ye ought rather to forgiue him and comfort him least the same should bee swallowed vp with ouer much heauinesse Wherefore I pray you that you would confirme your loue toward him to whom ye forgiue any thing I forgiue also for verily if I forgaue any thing to whom I forgaue it for your sakes forgaue I it in the sight of Christ To this purpose the same Apostle saith r Ephe. 4 26 27 31 32. Be angry but sinne not let not the Sunne goe downe vpon your wrath neither giue place to the Deuill And afterward Let all bitternesse and anger and wrath and crying and euill speaking be put away from you with all
Loue dwelleth in God and God in him he that loueth not his Brother abideth in death Whosoeuer hateth his Brother is a Man-slayer and ye know that no May-slayer hath eternall life abiding in him Whereby wee see that to such as are malicious there is no forgiuenesse as we haue noted before Vse 2 Secondly seeing such as offend vs must vpon their sound repentance be forgiuen we are taught heereby not to reproach and vpbraid men what they haue beene when they are renewed by amendment of life but consider their present condition what they are For when God hath put out of his remembrance their sinnes we must not set them vpon records when GOD hath discharged them of them we must not lay them to their charge when God hath cured and couered them we must not vncouer them and make them bleede afresh Let vs remember what wee our selues haue beene before we were in the State of grace euen as euill as others and had our delight in all sinne The Apostle saith Rom. 7 18. z Rom. 7 18. I know that in me that is in my Flesh dwelleth no good thing for to will is present with me but I find no meanes to performe that which is good Likewise hee forbiddeth and restraineth the Gentiles from insulting and triumphing ouer the Iewes that were through infidelitie for a season cut off a Rom. 11 18 19 20. Thou wilt say The Braunches are broken off that I might be grafted in Well through vnbeleefe they are broken off and thou standest by Faith boast not thy selfe against the Braunches be not high minded but feare It is a great reproach to vs to reproach such as haue fallen and are risen againe by true repentance to vpbraid such as haue sinned haue forsaken their sins It is a greater blemish to those that check them after they haue turned from them then to those that committed them For they haue washed away by their teares the filthinesse of them and blotted out the deformity that did cleaue vnto them True it is so long as we continue in sinne and follow the lustes of our owne hearts we must be content to be reprooued and shamed for them that so we may be brought to see them and be sorry for them Thus it is noted that Christ began to vpbraid the Citties b Math. 11 20 Wherein most of his great workes were done because they repented not So the Apostle feared c 2 Cor. 12 21 Least when hee came againe to the Corinthians his God should abase him among them so that he should bewaile many of them which had sinned already and yet repented not of the vncleanesse and Fornication and wantonnesse which they haue committed They then that repent nor are to bee disgraced but such as haue repented are to be loued and cherished It skilleth not what they haue beene for they are accepted according to the grace which they haue receiued which serueth as a singular comfort vnto them They that labour to disgrace those whom they should embrace do imitate the example and practise of the Deuill who tempteth those that hee seeth to haue renounced his seruice and departed from his Kingdome and telleth them what they haue done how loose they haue beene in their liues and into what horrible sinnes they haue fallen that thereby hee might bring them to dispaire and to let goe their strong confidence that they haue in the promises of the Gospell So it is with sundry of the Seruants and Children of the Deuill they taunt and reuile the faithfull for former faults which now they hate and abhorre But as they aunswere Sathan so they may all his Instruments that they should consider rather what they are then what they haue beene and behold their present condition not that which is past Let vs be like the good Angels who doe reioyce at the conuersion of Sinners but neuer cast them in the teeth with their offences that haue stumbled and are recouered Vse 3. Lastly let vs cut off all occasions of dissention quench the fire that is begun to be kindled A small spark if it be not quenched will break out into a great fire a little smoake nourished will turne into a flame So when causes of contention and diuision doe arise we must endeuour to stay them and appease them It is easily stopped in the beginning which afterward is hardlie or not at all resisted This wisedome we see in Abraham when strife arose betweene his Heard-men and the Heard-men of Lot he saide vnto him d Gene. 13 8 Let there bee no strife I pray thee betweene me and thee neyther betweene thy Heard-men and my Heard-men for we are Brethren They were not naturall Bretheren according to the flesh as discending of one Father but of a neere kindred according to the flesh and a neerer according to the Spirit he was Lots Vnckle and elder and in that respect his better he was richer wealthier he had more Seruants also to take his part to ioyne together and to ouer-maister him if he had listed yet he standeth not vpon one or vpon all these he looked not when Lot should stoop and bow vnto him but as in years wealth and authority so in godlinesse meeknes and moderation he went before him Let vs all consider this be prouoked by the example of Christ to be meeke and lowly e Math. 11 29. That we may finde rest vnto our soules The Lord Iesus hath taught vs to call vpon one Father shall we then disdaine our Brethren The Apostle teacheth f Col. 3 13. Ephe. 4 4. that we are one body if the members of the body should disagree and fall out would not the ruine and destruction of the whole body follow Againe we are all called to the same hope of eternall life there is one mark at the which we all shoot there is one end whereunto we bend being Children of the same Father and Heires of the same Grace and partakers of the same inheritance O that this Meditation were setled and grounded in our hearts to loue with brotherly kindnesse and to hate all mallice as a Serpent Let vs learne that we ought no more to bee deuided asunder then the kingdome of Heauen can be deuided and that whosoeuer renteth himselfe from his Brethren banisheth himselfe from the place of glory which we all looke for Christ Iesus cannot be deuided for as his Coate was g Iohn 19 23. without seame so his body must be without separtion There are not diuers Faiths diuers Baptismes diuers Suppers diuers Gods but one Lord Iesus one Baptisme one Faith one Lordes Supper one God and Father of all All these thinges Abraham no doubt did consider and beleeue and therefore said We are Brethren He doth not stand vpon his reputation and say Shall I stoope to him Shall I creepe and crouch to him Am not I better then hee Am not I wealthier then he Am not I elder then
that sought his life to take it away he spared him when he might haue slaine him and hee cut off onely a peece of his coate when he might as easily haue cut off his head which kindnesse of his heaped vp coales of fire vppon his head and so wrought with him k 1 Sa. 24 17 that hee called him Sonne and prayed God to recompence vnto him that goodnesse that he had shewed and ceased from persecuting of him at that time The like example wee haue in Elisha l 2 King 6 22 23. who woulde not suffer the Horsemen that were sent to take him to be smitten with the sword but commanded Bread and water to be set before them so they did eate and drinke they refreshed themselues and returned to their Maister Let vs follow these worthy presidents and account all men our neighbors let vs account our selues bound in dutie to help them and do vnto them as we would haue them deal toward vs. Thus we see what loue is we haue heard from whence it commeth wherein it consisteth and to whom it is to be shewed It commeth from God and is the worke of his spirit it consisteth in a fellow-feeling of their good and greefe of their prosperity and aduersity so that we shold reioyce with them and mourne with them according to the condition wherein they are it is to be shewed to all such as are of the same nature and are couered with the same flesh that is to all mankinde Secondly we are to consider the property of this Loue m The property of Loue. how it is to be performed For as we haue seene the parties who are to be loued euen al so we must marke the manner how they are to be loued that is feruently and earnestly This is taught by the Apostle Iohn n 1 Iohn 3 18 11 12. My little children let vs not loue in word neither in tongue onely but in deede and in truth This also he pointed out a little before This is the Message that yee heard from the beginning that wee should Loue one another not as Caine who was that wicked one and slew his Brother And the Apostle Paule saith o Rom. 12 9. Let Loue be without dissimulation Likewise in the Epistle to the Galathians p Galat. 4 18. It is a good thing to Loue earnestly alwayes in a good thing and not onely when I am present with you Our Loue therefore must not onely be true but feruent and that for these causes We haue the perfect example of Christ q Iohn 10 11 Who gaue his life for his Sheepe and suffered the shamefull death of the crosse to redeeme them Againe if occasion require it and our calling will beare it r 1 Iohn 3 16. we ought so to Loue them as wee shoulde giue our liues for the brethren which duty wee can neuer fulfill except our Loue bee feruent Lastly there are manie meanes to quench Loue as wronges iniuries vnkindnesse vnthankfulnesse hatred and emulation all these corrupt affections are as water to the fire Seeing then it is so quickely and by so many meanes cooled and quenched let vs kindle it and labour to continue it that it may alwayes burne and not decay This feruent Loue is a rare Iewell which seemeth almost gone out of the world Thirdly we must know the forme and manner how wee are to Loue our brethren to wit euen as our selues By this rule our practise must bee squared and by this rule shall our loue be iudged As we wish our own good hartily sincerely and vnfaignedly so ought we to desire the good of our neighbor It is the Law of Nature that teacheth vs to doe to others as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues Our Loue must be without hypocrisy and dissimulation from the very heart This hearty Loue is as it were the life and soule of the duty due to our brethren Let vs therefore loue them with a sincere affection and in vnfaigned simplicity This appeareth plainly in such as prayed for their persecutors and vtter enemies as Stephen when they stoned him kneeled downe and cried out with a lowd voyce Å¿ Acts 7 60. Lorde lay not this sinne to their charge And our Sauiour Christ when they crucified him said t Lu. 23 33 34 Father forgiue them for they know not what they do If we can practise and performe the like wish their good as our owne pray for them as for our selues and desire their forgiuenesse as we would be forgiuen of God then is this true loue to our true comfort found in vs. Vse 2 Secondly seeing this is the Loue that must bee found in vs towardes the Saints it serueth to meet with many enormities and to reproue manie sinnes that raigne in the world and are as the fore-runners of the full and finall ruine thereof Our loue to others is a cold loue frozen without heat dead without life barren without fruite such as our Sauior speaketh of in the gospell u Math. 24 12 Because iniquitie shall be encreased the Loue of many shall be cold But our Loue is hot toward our selues we haue abundance of selfeloue which ouerfloweth in vs and ouercommeth true loue This is the onely loue that remaineth in the worlde in these daies which is the corruption nay the bane and poyson of true loue This is it which the Apostle prophesied of long agoe x 2 Tim. 3 1 2 This know also that in the last dayes shall come perrillous times for men shall be louers of their owne selues without naturall affection no louers at all of them which are good Where we see that Paul prophesying of the last dayes daies of great perill and much impiety doth put selfe-loue in the first place as it were in the forefront and make it the fountaine from whence the traine floweth that followeth afterward For he which loueth himselfe will not regard what he doth to others and arrogateth all things to himselfe hee setteth vp himselfe as the onely man of account he magnifyeth himselfe hee contemneth all others Hence it is that he is couetous proud treacherous stubborne heady high minded and heapeth or hoordeth vp sinne vpon sinne till he fill vp the measure The worlde is pestered with these Monopolies which are all for themselues nothing for the common good of Church or Countrey We haue a common Prouerbe rife in their mouthes but more rife and ripe in the practise of the people Euery one for himself and God for vs all The first branch sheweth what is in vse but the second part must be changed for where euerie one is for himselfe there the Deuill is for all Wherefore the former is the Deuils Prouerbe and is no more to be vsed among Gods people The Christian Prouerbe must be Euery one for his Brother and God for vs all y 1 Cor. 13 5
did Paule him so Or doth hee thinke it enough to make him almost a Christian No halfe a Christian is no Christian and almost godly is not godly Therefore his desire was to take him by the hand or rather by the heart if he could haue sounded into the depth and bottome of it and to haue led him from Almost to Altogether Hence it is that when he seeth him comming toward Christ hee casteth out his Net to catch him if it were possible saying vnto him I would to God that not onelie thou but also all that heare mee to day were both almost and altogether such as I am except these bondes Thus he ceaseth not continually to call vppon the Churches to encrease more and more and to proceed from grace to grace Againe it belongeth to euery Maister of the Family to water that which himselfe or the Minister hath planted and to be alwayes weeding out the bitter roots that spring vp in his Garden If we haue brought any of his family to godlinesse and to embrace the Gospell let him make much of them let his countenance bee toward them let him fauour them aboue others and admonish them to frequent the exercises of Religion remembering that it is as great a Vertue to keepe as to get to preserue as to finde to holde fast as to take Moreouer as it is a generall dutie belonging to all of vs h Hebr. 3 7. and 10 24. to exhort one another while it is called to day and stirre vp one another to good things so if by our example of life or lighting of them a Candle to see their wayes they shall come to the acknowledgement of the truth we should loue them dearly and prouoke them to go farther forward in good works assuring them that such as continue to the end shall be saued This serueth seuerely to reproue those who hauing beene zealous in the faith and witnessed a good confession before many witnesses and beene a meanes to open the eyes of others to behold the glorious light of the Gospell that before wandered in darknesse are now gon back themselues or seeme to stand at a stay i Reuel 2 4. and haue left their first loue To whom I can say no more but wish them to turn backe to consider what they haue beene and to remember what they are knowing that it had beene better for them k 2 Pet. 2 21. neuer to haue knowne the way of righteousnesse then after they haue acknowledged it to turn away from the holy Commandement Let all such therefore call to minde the exhortation of Christ to the Angell of the Church of Ephesus l Reuel 2 5. Remember from whence thou art fallen and repent and do the first workes or else I will come against thee shortly and will remoue thy Candlestick out of his place except thou amend It is a great shame to shew the way to another and to go out of it himseife to teach another and not to teach himselfe to stir vp another to go forward and himselfe to go backward to kindle zeale in others and himselfe to grow cold lukewarme and therefore to giue occasion to others to think that their former profession was but an heate of youth seeing they decline in their olde age On the other side such as haue bin won to the Gospell by others ought entirely and feruently to loue such as haue conuerted them to shewe themselues euery way thankfull vnto them The Apostle beseecheth the Thessalonians m 1 Thess 5 12 13. To acknowledge them that labour among them and are ouer them in the Lord and admonish them that they haue them in singular loue for their workes sake Who is it if he were blinde and had his sight restored vnto him would not speake well of him by whom it was restored and acknowledge himselfe bound vnto him all the dayes of his life We are all naturally borne blind haue not one eye to see the sauing truth of godlinesse If then we attain the sight of our selues and to knowe our naturall blindnesse how ought wee to praise Gods mercy toward vs and to loue those by whom we haue the eyes of our minds enlightned He is a very vnkind and vnthankfull person who hauing lost his way in a great and terrible wildernesse where hee knoweth not which way to turne or returne not whether to goe to get out meeteth with a certaine guide that is able and ready to conduct him and to enstruct him in his way wil neuer so much as open his mouth to giue him thankes Or hauing beene cured and recouered from a daungerous and desperate disease that brought him to the doores of death will neuer acknowledge the benefit and good turn that he hath receiued So is it with those that haue wandered a long time in the vanities of this world and in the pleasures of the flesh as in a wildernesse it is the greatest ingratitude not to acknowledge those his best and surest friends that haue shewed them the strait gate and the narrow way that leadeth vnto life And if our soules haue bin saued from death to which we made hast and ranne with greedinesse if there bee any comfort of loue or fellowship of the spirit or any compassion and mercy in vs we ought to shew it to those that haue bin as spiritual and speciall Physitians vnto vs to deliuer vs from death and to restore vs to life Whom I haue sent againe Hitherto we haue spoken of the first reason that concerneth the person of Onesimus who was vnprofitable but now is becom very profitable The second sort of reasons are touching Paule himselfe and touch either the present action of his sending of him backe or the common friendship that a long time had bin betweene Paul and Philemon The first of these reasons is in this 12. verse which may be thus concluded If I haue sent Onesimus backe vnto thee then it is thy duty to receiue him But I haue sent him backe againe Therefore it is thy duty to receiue him If there had not bin great cause that Philemon shold receiue him the Apostle would neuer haue sent him especially seeing hee found his abode with him and his seruice done vnto him very profitable Now we are to mark in this place that Paul requireth not Philemon to make his seruant free and to discharge him of his bondage and albeit Paul had great need to haue vsed the ministration of Onesimus in the extreamity of his imprisonment yet beeing another mans seruant and not his owne belonging to his own Maister and not to him and knowing that he ought not to couet another mans seruant he would not detaine him but sent him backe to Philemon to whom hee did appertaine and from whom he departed This is consonant to the trueth and purity of the Gospell this the Maister might well require and this dutie the seruant was bounde to performe euen to returne and repaire againe
the Lord tooke away good King Iosiah from the Children of Israell because the people were not worthy of him and God was angry against Iudah because of their iniquities This is the cheefe cause of the alterations of Kingdomes and of the often mutation and changing of Kinges and Princes For how can it be that such as are Rebels against God should be Frinds to Princes Wicked men are the greatest breakers of Princes lawes True it is it hath beene the ready way which the Deuill hath vsed as wee shewed before to bring such as are godly and feare God into hatred and detestation by his Instruments to beare the World in hand that they are Enemies to Princes Christ Iesus though he obeyed Caesar and taught obedience to Caesar and paied poll-money yet he was accused of Treason and charged to be an enemy to Caesar and condemned for it So was Paule slandered as a disturber of the State and Common-wealth But if we will rightly consider this point we shall find that these men that haue nothing in their mouths but obedience and harpe vpon no string so much as disobedience as if they themselues were made of obedience may iustly be censured and conuinced to breake three Lawes for their one whom they falsely and fraudulently accuse So that we may inuert the accusation turne it as a wheele vpon their owne heads and charge them iustly with that wherewith they vniustly ouercharge others When the zealous Prophet Eliah was blamed and reproued to be a troubler of Israell he answered the crime obiected vnto him and reiected it backe that it rebounded vpon him that gaue the charge t 1 Kin. 18 18. I haue not troubled Israell but thou and thy Fathers house in that ye haue forsaken the Commandements of the Lord and followed Baalim Such then as breake the Commaundements of God and despise his lawes cannot for conscience sake to be obedient to Princes and they that haue beene found vnfaithfull to God can neuer be iudged faithfull to men It is well knowne and seene how they transgresse the Kings lawes in their apparrell in their meat in their wordes in slandering in fighting in quarrelling in carding in bowling in dicing in drunkennesse in sitting at Ale-houses where the Magistrate and Minister are the common Table-talke and an hundred such like inormities As for the godly u Onely the godly are friends to princes though they be branded with breach of obedience and duty to Princes they will be found the best the greatest the cheefest nay the onely true Friends that Princes haue For first they pray vnto God earnestly and heartily for their Prince and the whole Land fareth the better for their prayers for God heareth the Prayers of such onely as heare his voyce and loue his Lawes and feare his Name when they call and cry vnto him for their Prince But he heareth not he granteth not he regardeth not the prayers of wicked men for he that turneth away his eare from hearing the Law euen his prayers shall be abhominable Hence it is that Salomon saith x Pro. 15 8 29 and 21 27. The Sacrifice of the wicked is abhomination to the Lord but the prayer of the righteous is acceptable vnto him he is farre off from the wicked but hee heareth the Prayer of the righteous the Sacrifice of the wicked is an ahhominaion how much more when he bringeth it with a wicked minde So then there can be no more vtter enemies to Princes then such as are wicked against God according to the saying of the Wise-man in another place y Pro. 25 4 5. Take the drosse from the Siluer and there shall proceede a Vessell for the finer take away the wicked from the King and his Throne shall be established in righteousnesse All men therefore may see how absurd and preposterous a thing it is that such as are no better then rebellious against God should be the Friends of the Prince and that such as are godly should bee accounted enemies Againe the godly are ready to subiect themselues according to Gods ordinance to Magistrates their obedience is in the Lord. When lawfull things are commaunded and required at their handes they addresse themselues to doe the thinges commaunded if vnlawfull they submit themselues in all thinges they resist not in any thing but suffer according to the pleasure of the Magistrate If then they be subiect with all feare not onely to such as are good and curteous but also to the froward knowing that this is thanke-worthy when a man for conscience sake toward God endureth griefe suffering wrongfully How is it that wicked men are not ashamed to account them as Traytors and Rebels If it should fall out that godly Princes commaund something which is contrary vnto Gods word we must obey z Actes 4 19. and 5 29. God rather then men but we must submit our selues in well-doing vnto Princes It is a grosse and vnreasonable thing to imagine that a man in obeying God doth disobey his Prince This appeareth in the example of the three children mentioned in the Prophesie of Daniell when the King commaunded them to fall downe before the golden Image that he had set vp a Dan. 3 16 17 18. and 6 22. they answered We are not carefull to answere thee in this matter Behold our God whom we serue is able to deliuer vs from the hot fiery Furnace and he will deliuer vs out of thy hand ô King but if not be it knowne to thee ô King that we will not serue thy Gods nor worship the golden Image that thou hast set vp The like we see in Daniell himselfe when he had beene throwne into the den of the Lyons he saith to the King My GOD hath sent his Angell and hath shut the Lyons mouths that they haue not hurt me for my Iustice was found out before him and vnto thee ô King I haue done no hurt He had indeede broken the Kinges edict but he accounted it no disobedience seeing therein he obeyed God Hence it is that the Apostle saith b 1 Pet. 2 17. Feare GOD honor the King where hee sheweth the order that is to be obserued the feare of God challengeth the first place and goeth before the honour of the King Let vs therefore suffer the reproaches that are cast out against vs and learne alwaies to obey in thinges lawfull but to submit our selues euen in thinges vnlawfull by enduring the punishment that shall be infflicted vpon vs. Thus the Seruants of God and faithfull Martyrs from time to time haue done they neuer rebelled they neuer tooke armes they neuer made resistance but alwaies prayed for Princes when Princes were enemies vnto them And concerning the vngodly whatsoeuer they pretend they cannot be the Princes Friends because as we haue shewed they care not to keep their Lawes and if they had a care of Princes Lawes they would also haue a regard of Gods Lawes 13 Whom I would haue retained
confoundeth the wisedome that is in man and maketh manifest the abundance of his loue to his people in turning al things that fall out to their good and making them serue them we conclude that Gods prouidence disposeth and ordereth all actions whether they be good or euill for the benefit of such as feare him he will make all things that come to passe to serue them that serue him Obiection 1. This doctrine of Gods prouidence is a firme piller of our faith and a fundamentall point of our Religion and therefore it is throughly to be cleered and the questions to be answered that they may be raised against it First it may be obiected that if God gouerne all things by his prouidence it skilleth not what we do whether we doe good or euill seeing his will must come to passe and we cannot change it It seemeth no matter whether we heare the word or pray or labour to doe well inasmuch as his will must be accomplished Answere I answere that this is a false and wicked conclusion which is founded vpon our owne deuise but doth not follow vpon his prouidence For albeit he order all thinges yet he hath appointed vs to vse the meanes It is a great error and ignorance to separate the decree of God and the endeuour of man which he would haue coupled together Rebecca the wife of Isaac had heard it from the mouth of God that could not lie a Gen. 25 23. Mal. 1 2 3. Rom. 9 12 13 that her two sons should make two Nations and the elder should serue the younger whereby she knew that Esau could not kill Iacob howsoeuer he threatned and whatsoeuer he intended yet did she not tempt God nor presume carelesly vpon his prouidence but she vsed the ordinary meanes to saue and preserue the life of Iacob and sent him to her Kindred out of his Brothers reach which she did not in distrust but in faith The like we see in Paule when he was in the Ship and the Angell of God had told him there should be no losse of any mans life but all should come safe though with much danger to the land yet he saith vnto them b Acts 27 31. Except these abide in the ship ye cannot be safe Christ our Sauiour praieth to his Father c Iohn 17 5. to glorifie him and yet he was sure and certaine of it before to teach vs that as we beleeue Gods prouidence so we must vse and not refuse the meanes that he hath ordained But of this we haue spoken else where d Num. 20 13 more at large and therefore will passe it ouer Obiection 2. If all things come to passe by the vnchangeable decree of God then nothing is done freely and so the liberty of the Creatures will is taken awaie Answere I answere a thing may be done by the vnchangeable counsell and necessary decree of GOD and yet changeably and contingentlie and freely in respect of diuers causes by which it is produced so that Gods vnchangeable purpose and mans free will may stand together Wee see this in the History of Christes Passion e Iohn 19 36. the Souldiers brake the bones of the Theeues that were crucified with him but his bones were not broken How came this to passe In their owne nature they might haue beene broken as well as not broken as well as the Theeues were and if we consider the Souldiers in respect of the Nature of their will they might haue chosen the one or the other But in regard of Gods will and purpose it was necessary they should not be broken that the Type might be fulfilled and that the Scripture might be accomplished Obiection 3. If God rule all by his prouidence how is it that there is so great confusion and disorder vnder the Sunne How is it that euill men prosper and flourish and the godly are driuen to the wall and to the worst How is it that there are so many Murthers Blood-sheds Cruelties and Riots Answere I answere the faithfull are afflicted in this World for their good f 1 Cor. 11 32 That they should not be condemned with the World as the Prophet confesseth it in his owne experience On the other side the vngodly receiue Gods blessings for their farther condemnation and to make them in-excusable before the iudgement of God Moreouer there is no disorder in the Worlde in respect of God albeit there be confusion in respect of Men. For there is order in the greatest disorder that hapneth among vs. Hence it is that the Wise man saith g Eccle. 3 11. God hath made all things beautifull in his time Euen those thinges that seeme most foule and deformed in our eyes are yet faire and beautifull being sent as iust and due punishments from God as the execution of his wrath and vengeance for the wickednesse and vnthankefulnesse of the World and for the tryall of the Faith patience and obedience of his Seruants When peace maketh vs secure and securitie bringeth a forgetfulnesse of GOD an abuse of his blessings and a breaking out into all excesse are not the Sword the Pestilence and Famine iustlie sent vpon vs of GOD When we see men thriue by oppression and get their goods with Couetousnesse vniust dealing deceit and vnmercifulnesse to the poore is it not a iust reuenge from Gods owne hand that an vnthrift should arise and ryotously was the goods that haue been naughtily and wrongfullie gotten Marke a little I beseech you the example of Dauid the deare Childe of God so often commended in Scripture He committed Adulterie with the Wife and caused her Husband to be slaine by the Sword of the Ammonites wherein he sinned greeuously and prouoked the Lord exceedinglie For he is threatned by the Prophet and the threatning is performed Nathan is sent vnto him to shew him his sinne to denounce the chasticement of God and so to bring him vnto repentance he saide h 2 Sam. 12 10 11. The Sword shall not depart from thy House Beholde I will raise vp euill against thee out of thine owne House and will take thy Wiues before thine eyes and giue them to thy Neighbour and he shall lie with thy Wiues in the sight of the Sunne c. This was the punnishment that was threatned which was most iust in respect of God that did decree it in respect of Nathan that did denounce it and in respect of Dauid that did deserue it See now how it was brought to passe in the house of Dauid First Amnon his Sonne i 2 Sam. 13 14 and 16 22. defileth his Sister Tamar then Absalom another of his Sonnes in reuenge of that Incest slayeth his owne Brother and afterward rebelleth against his Father gathereth a power of Men and driueth his Father out of Ierusalem and when he commeth thither by the counsell of Ahithophell he causeth a Tent to be spread and in the sight of all the people
147 8. 136 25. and 33 16. and 75 7. Iob. 37 5 6. so that a drop of rain doth not fall a puffe of wind doth not blow a clap of thunder doth not sound a flash of lightning doeth not shine an Arrow of famine cannot flye a plague of pestilence cannot destroy a iudgement of Warre cannot arise without his appointment we shal neuer be thankfull for his benefits we shal neuer be patient in troubles wee shall neuer conceiue hope of deliuery out of our aduersities And thus much of Gods prouidence in the departure of Onesimus out of the house of Philemon which beeing euill God turned it to good as well of him that departed as of him from whom he departed That thou shouldest receiue him for euer Heere we see that the Apostle to a losse of small continuance opposeth a perpetuall vse that the Mayster should gaine of his seruant For to perswade him to patience in regard of his losse and hinderance and to preuaile with him to be reconciled toward him that had so offended him and caused his losse he doth assure him of gaine aduantage namely that his short departure should recompence him sufficiently with a continuall possessing of him beeing assured to retaine him for euer Doctrine 2. God taketh from his Seruants outward commodities to bestow vpon them greater We learne from hence that God doeth oftentimes take away from his seruants many outward and earthly commodities to the end hee might bestow vpon them both mo and greater blessings When the Mother is determined to weane her childe and take away the brest from him it is not to famish him but to giue him a dyet and food that is fitter for him So when it pleaseth God to deny to his seruants such blessings as they desire he recompenseth the wants of them with benefits of a more high and heauenly nature This we see in the example of Abraham when he was sent by the calling of God out of his Countrey from his Kindred y Gen. 12 2. and Fathers house there was giuen to him and his posterity the whole Land of Canaan yea God entered into a Couenant with him to be his God and to acknowledge his posterity to be his people so that albeit he wanted the pleasure of his Countrey and the delight of his Kindred yet he gained the friendship and fauour of GOD by obeying his calling and commandement We see this in Iacob he was robbed of his sonne Ioseph by the treachery of his sons and liued a long time without him whom he so much desired yet in the end he beheld him in glory and dignity and blessed him his posterity We see the same in Ioseph himselfe he was cast out of his Fathers house by his brethren hee was solde into the hands of strangers he was cast into close prison he endured many slanders z Gen. 37 28 troubles and crosses that fell vpon him but he bare them patiently by Faith and in the end he was deliuered and became Ruler ouer the Land of Egypt He wanted his Father and his Father wanted him for a season but in the end they were restored either to other with full aduantage Let vs set before our eyes the example of Iob he lost his Goods his Children his Seruantes his Cattle he became poore and yet was patienr a Iob. 41 10. Iames 5 11. and in the end God made an happie yssue of all his afflictions so that hee had them doubled and restored vnto him two fold Our Sauiour Christ beateth vpon this point teaching his Disciples b Math. 19 29 Mar. 10 29 30 Whosoeuer shall forsake houses or Bretheen or Sisters or Father or Mother or Wife or Children or Lands for my Names sake hee shall receyue an hundred fold more and shall inherit euerlasting life For when Peter said to the Lord Loe we haue forsaken all and followed thee Christ answered him Verily I say vnto you there is no man that hath forsaken Lands or house c. for my sake and the Gospels but he shall receiue an hundred fold now at this present houses and brethren and Sisters and Mother and Children and Lands with persecution in the world to come eternall life This appeareth farther vnto vs in the Parable of the rich Glutton and poore Lazarus c Luke 16 20. one of them was clad in Purple and fared deliciously euery day the other lay at the rich mans gate who was not admitted to his Table and continued without the doores who was not admitted into his house God denied vnto him the blessings of this life but he gaue him the riches of faith and receiued him into eternall glory All these places of Scripture and examples of the godly teach vs that God denying vnto his Children the things of this life doeth it not because hee hateth their personnes or enuyeth their good or purposeth their destruction but rewardeth the lacke and losse of bodily things with spiritual of earthly thinges with heauenly of transitory thinges with eternall of lesser thinges with greater Reason 1. Thus the Doctrine is made plaine by these testimonies but will bee made much plainer if we consider the Reasons following First the loosing of these outwatd things for a good cause is as the seede season when wee sowe our Corne looking for a plentifull Haruest as an after blessing There is that scattereth and more is encreased as the wiseman speaketh So the scattering away and loosing of the commodities of this life and the pleasures thereof when God requireth it at our hands and calleth for it shall be no losse but a gaine no hinderance but a benefit no pulling of vs down but a setting of vs vp no vndoing of vs but an enriching of vs for euer This is it which the Psalmist setteth downe speaking of the returne of the people out of captiuity d Psal 126 1 5 6. They that sow in teares shall reape in ioy they went weeping and caried precious seede but they shall returne with ioy and bring their sheaues Where hee compareth the people going into captiuity to needy Husbandmen who cast into the ground for seede that which was left them for succour and sustentation of their life and returning out of captiuitie to reapers which reioyce at the abundance of encrease which they finde as if hee should say the Iewes who were sad and heauie when they were carried Captiues into Babylon shal bee ioyfull when they obtaine the fruite of their hope which is a glorious deliuerance Reason 2. Secondly God is our exceeding great reward with whom it is an easie thing to blesse and encrease to restore and multiply the good things giuen vnto vs. When God would comfort Abraham whom hee had brought out of Vr of the Caldees to dwell in the Land of Canaan he said vnto him e Gen. 12 2 3. I will make of thee a great Nation and will blesse thee and make thy name great and
soeuer our places how simple soeuer our persons how base soeuer our conditions are we haue as good a title and as great an interest in the death and passion of Christ as they that shine in the world that are clad in Purple and fare deliciously euery day And as these haue redemption by him so God affordeth to them the meanes of saluation as wel as the mightiest Monarkes vpon the earth The poore man hath the word of God offered to him reade vnto him and preached vnto him as well as the rich he hath the Sacraments of God prouided for him as well as for them that are of high place he may pray vnto God as freely as comfortably as chearefully as the great men of the earth and he hath a gracious promise to be heard and respected as well as they Though thou farest hardly and meanly at home k Prou. 9 2. Math. 22 1. yet God hath prepared thee a feast and biddeth thee to his Table richly furnished and plentifully stored with all prouision Though thou do not iet vp and down in Silks and Veluets and hast no gorgeous attire to put on yet God hath l Rom. 13 14 prouided thee a better garment he giueth thee his owne sonne to put on and clotheth thee with his righteousnesse which shall couer all thy shame that thy nakednesse shall neuer appeare in his sight So then seeing God accepteth no mans person seeing Christ vouchsafeth to call vs Bretheren and lastly seeing the faithfull haue redemption by his bloode it followeth necessarilie that our Christian Religion and Faith in Christ doe make all persons after a sort equall as Bretheren and Sisters of one and the same Father and Family and Ioynt-heyres of one and the same Kingdome that is immortall and neuer fadeth Vse 1 The Vses of this Doctrine are many putting vs in minde of sundrie good duties First seeing that in Christ who is the elder brother of the house we are al made Brethren and Sisters together hauing one Father which is God one Mother which is the Church one inheritance which is heauen it is our duty being neerely ioyned by so strong bands and in so fast and firme a society to loue one another to seeke the good one of another and to cut off all occasions of discord and diuision that may arise among vs. For shal such as are members of one body be diuided one against another Or shal such as are the deare Children of the same Father nourish hatred and hart-burning among themselues Or shall such as are parts of the same family foster mallice in their hearts and follow contentions and emulations to the ruine one of another My Brethren we see these things are but these things ought not so to be How shall God be our common Father if wee liue not together as louing Brethren Or how shall he call vs his children if we behaue our selues as strangers or enemies one to another This Brotherly loue is the roote of all good duties to be performed where it is wanting there is nothing but strife and sedition and all manner of euill workes This is the old commandement m Leuit. 19 18 That we loue our Neighbors as our selues This is the new commandement giuen vnto vs n Iohn 13 34 That we loue one another Seeing therefore there is one body and one spirit one Faith and one Father one Church and one Baptisme let vs support one another by loue and endeuour to keep the vnity of the spirit in the bond of peace This is it which the Apostle prooueth when he hath shewed o Colos 3 11 12 13. That there is neither Grecian nor Iew neither circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things he addeth As the elect of God holy and beloued put on the bowelles of mercies kindnesse humblenesse of mind meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue euen so do ye and aboue all these thinges put on loue which is the bond of perfectnesse When a Controuersie contention arose in the houses of Abraham and Lot among their seruantes though there were a great difference and disparity between them yet Abraham saide p Gen. 13 8. Exodus 2 13. Acts 7 26. Let there bee no strife I pray thee between thee me neither between thy Heardmen my Herdmen for we are Brethren This is that whereof the Prophet putteth vs in mind and offereth to our consideration q Psal 133 1 3 Behold how good and comely a thing it is Brethren to dwell euen together there the Lorde hath appointed the blessing of life for euer To this purpose the Apostle saith r Ro. 12 10 11 Be affectioned to loue one another with Brotherly loue in giuing honour go one before anothee not sloathfull to doe seruice feruent in spirit seruing the Lord. It cannot bee denied but many occasions of iarres and ianglings arise among men and the more they are giuen to the world the more they are wrapped and intangled in them the lesse desire and delight they haue to be loosed from them Hee that is giuen to contention shall alwayes feede himselfe vpon it and neuer want matter to keepe him in it But would we know what is the cause of so much hatred malice that remaineth among vs Heereupon it ariseth euen from hence that we forget that we are Brethren and do all looke for one and the same inheritance Vse 2 Secondly seeing the Gospell of Christ teacheth vs to account our selues as brethren albeit it take not away the degrees of persons the differences of Callings it serueth as a good instruction to all Superiors to vse all mildnesse and moderation patience and meekenesse towards those that are their Inferiours and placed vnder them and to teach them not to contemne and abhorre them not to despise and disdaine them For howsoeuer there be one way a great inequality betweene them in matters of this world and in the things of this life inasmuch as God set superiors aboue vs in an higher place and requireth subiection reuerence and obedience of those that are beneath yet in another respect they are matches and equals hauing a like portion in Christ and a like interrest in the meanes of saluation Wee see in many things of this life the Lord maketh no difference betweene high low betweene Prince and people True it is their foode is daintier but are their bodies stronger Their attyre is costlier and their apparrell finer but are they kept the warmer They may haue greater helpe of the Physitians but can they deliuer them from death They may haue a more costly Coffin a a more sumptuous Tombe and a greater train following them to the graue but can these things helpe the soule No no the Prophet is plaine and experience shoulde make vs able to see it and wise to
that such as contemne their Parents and refuse to helpe and succour those that GOD hath made nearest vnto them and so bound them in a greater band doe commit the greater sinne and plainely declare that their hearts are voyd of naturall affection The third reproofe Thirdly this Doctrine reprooueth those that where most causes and reasons concurre and meete together to vrge them to their dutie do not make vse of them nor bind themselues more closely and straightly with them nor shew more kindnesse being moued by them so that the greater and moe the meanes are to tie them in affection one to another the lesse many times their loue is This may be made plainely to appeare vnto vs if we consider the particular practise of the people toward their Minister and the generall behauiour of one of the faithfull toward another God hath bound the people to their owne Pastor by a straighter and neerer coniunction then to the Shepheards of other Foldes because they haue a greater charge of their Soules and must giue an account for them to the cheefe Shepheard of the Sheep and yet we see they are most bitter and violent against them because they reprooue their sinnes and discouer their corruptions that they themselues may see them and forsake them and God may forgiue them Shall the sicke person hate the Phisition because hee sheweth him his disease and offereth his help best endeuour to cure it In like manner shall we be spightfully intreated and cruellie handled and mortally maligned that wish them the greatest good shew our selues their best friends deale faithfull with their Soules and labour to bring them to eternall happinesse This is it which the Apostle speaketh to the Galathians e Gal. 4 16. Am I therefore become your Enemy because I tellyou the truth Thus also the Prophet Ieremy complaineth f Ier. 18 20. Shall euill be recompensed for good For they haue digged a pit for my Soule remember that I stood before thee to speake good for them and to turne away thy wrath from them We pray for them we stand in the gap wee exhort and admonish them we desire to cure them of those sinnes that fight against their Soules to destroy them Secondly we are to draw from hence a generall consideration that as God hath called vs with an holy calling into the bosome of the Church so he hath linked the faithfull in loue one to another and yoaked them together with the sweet yoake of his Gospell and yet how many are there that professe the name of Christ and will needes be accounted true Christians that cannot abide the Children of God but hate them with an vnfained hatred and account them as their Mortall enemies If we should see a man rage against the members of his owne bodie g Marke 5 5. and strike himselfe with stones to the wounding of the flesh like the man possessed would we not seek to binde him with Chaines and say he were mad and out of his wits So likewise if we be in Christ we haue him as our head and are members one of another and therefore such as nourish the passions of hatred as Coales of fire kindled in their breastes are out of their right minde as men distracted and beside themselues No man euer yet hated his owne flesh but nourisheth h Ephe. 5 29. and cherisheth it euen as the Lord doth the Church We haue many effectuall meanes and strong reasons to ioyne our affections one to another i Ephe. 4 4 5. There is one Body and one Spirit there is one hope and one inheritance there is one Faith and one Baptisme there is one God and Father of all which is aboue all and thorough all and in vs all These are so many bands to hold vs together if wee plucke these Chaines asunder and breake the Fetters in peeces that no man can tame vs nor binde vs we are not liuing but dead members and offer violence to our owne flesh The single knot of nature ought to be sufficient to knit vs one to another and the least thred of naturall coniunction of our humane Nature ought to sew vs together as a Garment fitted for our bodie how much more when many occasions meet together which should establish brotherly loue to continue among vs Vse 3 Thirdly seeing coupling of many reasons together and the meeting of many good respects in one giueth the more cause of ioy and gladnesse of louing and caring one for another it giueth a profitable instruction to all Children and Seruants and other inferiors to performe the duties of honor and reuerence to their Fathers and Maisters If there were no other means this were a sufficient meanes to make them tractable and attentiue to the wordes and directions of their Fathers and Maisters euen because they are their Fathers and Maisters For this includeth many reasons and ioyneth them in neerer bandes then they were tyed together before and detecteth them of a greater sin and maketh them guilty of a greater iudgement When it pleased God to open the mouth of Baalams i Num. 22 28. Asse to reprooue the foolishnesse and wickednesse of that false Prophet it was his fault not to hearken nor giue heede to that which is spoken vnto him When God instructeth vs by the Creatures which are the common Maisters of all mankind we must learne the inuisible thinges of God by them When the Wise-man passed by the fielde of the slothfull k Prou. 24 30 31 32. and by the Vine-yard of the Man destitute of vnderstanding which was growne all ouer with Thornes and Nettles he behelde and considered it well he looked vpon it and receiued instruction But when the Lord chuseth one to speake vnto vs and to informe vs in his waies which hath beene the Instrument of our life and being of our peace and welfare of our good and saluation we ought to haue more respect to his person and to his perswasion as he is a more honorable Messenger and as his words do proceede from greater loue and kindnesse toward vs. This serueth greatlie to reprooue all rebellious Children and contemptuous Seruants which dislike and distast the holie instructions and informations of their Fathers and Maisters If they receiue any temporall commoditie from them this doth rellish well in their mouthes but they regard not their counsels they will none of their instructions These are wicked Children these are vngodlie Seruants An euill Child is but halfe a Child an euill Wife is but halfe a Wife an euill Seruant is but halfe a Seruant an euill Subiect is but halfe a Subiect The godly and gratious Child is a Childe indeede a godly and gratious Wife is a true Wife indeede a godly and gratious Seruant is a right Seruant indeede a godly and gratious Subiect is to be accounted and acknowledged a true Subiect indeede For as there are degrees of coniunction of mankinde one to another which are
are the members one of another This is it which our Sauiour teacherh in the Gospell y Iohn 10 16. There shall be one sheep-fold and one Shepheard There cannot bee a neerer coniunction communion then the members of the same body haue one with another euery one seeketh the good of another and all labour after the benefit and preseruation of the whole This comparison is fitly alledged by the Apostle z 1 Cor. 12 12 As the body is one and hath many Members and all the members of the body which is one though they be many yet are but one body euen so is Christ So then seeing God is the common Creator of vs all and seeing we are made the members one of another through our coniunction and vnion with Christ we gather from both these considerations that our fellowship and communion one with another must cause and compell vs to doe all good one to another and to haue a speciall care one of another Vse 1 Let vs breefely see what profitable Vses may be concluded from hence And first if the communion that we haue one with another and the entercourse of friendship ought to moue vs to Christian duties then it followeth much more that the communion that we haue with Christ and the honour which God vouchsafeth vnto vs to account vs his Friendes should be auaileable to ioyne vs to him to teach vs to obey him to honor him to serue him to worship him and to walke in the practise of his Commandements Hence it is that Abraham performing the condicions of the Couenant that God hath required of him when he promised to be his God and the God of his Seede a 2 Chro. 20 7 Esay 41 8. Iames 2 23. is oftentimes renouned with this honourable Title to bee tearmed The Friend of God This Christ our Sauiour teacheth b Iohn 15. 14 15. and 14 15. Ye are my Friendes if ye do whatsoeuer I commaund you henceforth call I you not Seruants for the seruant knoweth not what the Maister doth but I haue called you Friendes for all thinges that I heard of my Father haue I made knowne to you No friendship is more glorious and gainefull then the frendship of God none is more constant or continuall seeing whom he loueth he loueth to the end Hereby we haue accesse vnto God as to our Friend then which what can be a greater Dignitie Now the honor is great so we must know wherein it consisteth for friendship is not an idle name without the truth of the thing The loue of God to vs is seene in his fauour toward vs in blessing of vs in taking the care of vs in pardoning our sins in adopting of vs to be his Sons and in giuing of vs eternall life Our loue toward God is to be measured by keeping his Commaundements in depending vpon him in beleeuing in him and in looking for all good things from him But if we rebell against him and forsake his lawes we cannot make any account of Gods friendship nor make our reckoning to haue him to be our friend For sin is a Make-bate Commonly we hate and detest those as the worst sort of men that raise contention among Friends But such is the nature of sinne it causest the greatest enmity where there should be the greatest amity The Prophet Esay teacheth this very euidently c Esa 59 1 2 3 The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betweene you and your God and your sins haue hid his face from you that he will not heare for your hands are defiled with blood and your Fingers with iniquities your lips haue spoken lies and your tongue hath murmured iniquitie They wanted many good blessings but they considered not the cause that their sinnes had made God their Enemie and caused him to depart from them If then we desire the friendship of God we must haue a desire to walke in his waies So then they are in a miserable case that haue no care to please him for they haue not God to be their friend but their aduersary We say commonly a friend in the court is as good as a penny in the pursse but to haue a friend in the highest Court of heauen and the friendship of the most high who is the âing of Kings is more worth and better to be esteemed then all the World beside From this ground our Sauior teacheth vs to regard his friendship aboue all to feare his wrath which if it be kindled rageth as the fire and not to stand in feare of the displeasure of men thereby to be hindred in our obedience d Luke 12 4 5 I say vnto you my friends be not afraid of them that kill the body and after that are not able to do any more but I will forewarne you whom ye shall feare feare him which after he hath killed hath power to cast into hell yea I say vnto you him feare Thus it behooueth vs from the consideration of our communion one with another to ascend and rise vp to the contemplation of our fellowship with God and from the meditation of our duties to be performed to men to proceede to the practise of our duties to God Vse 2. Secondly seeing our communion is accompanied with duties of godlinesse we must be carefull to associate our selues with godlie men to whom we are most bound and from whom we may receiue the greatest benefit For seeing our fellowship one with another teacheth vs to loue and make much one of another we must delight in the company of the faithfull that so wee may heare counsell comfort regard and exhort one another All mankind are combined together in one societie but if we be brought by Gods ordinance into one Family we haue another and a neerer band to couple vs in the same yoake We must beware least we giue roome and entertainment to those that are vngodlie whereby the rest of the House may bee insected Thus the Apostle Peter exhorteth the beleeuing Iewes e Acts 20 40. Saue your selues from this froward Generation It is certaine that such as are good by vsing euill company are made euill and such as are euill are made worse Such as make no conscience of their company will make no conscience in time of any iniquitie Vse 3. Thirdly we must learne by this communion to shew the duties of compassion one to another to helpe and releeue them that want and euerie way to sustaine and succour such as are in necessitie When Iob considered that we haue one Creator and sprung all out of the Earth which as a common Mother bare vs in her Womb f Iob 31 19 20. He could not see any perish for want of clothing or any poore without couering And in another place he complaineth of them that offered great kindnesse vnto him in his prosperitie when he had no
the fatherlesse did partake thereof he saw not any perrish for want of cloathing or any poore without couering he made not Gold his hope nor said to the Wedge of Gold Thou art my confidence he was the eyes to the Blinde and the Feete to the Lame he was a Father vnto the Poore and when he knew not the cause he sought it out diligentlie Heere is a worthy president set before vs and a pure Glasse to looke vpon wherein wee may see cleerelie into the Communion of Saints what it is and how it is to be practised Let vs euermore haue this as a Table painted before our eyes and ioyne with our knowledge obedience remembring that God is loue and he that dwelleth in loue dwelleth in God and God in him 18 If he hath hurt thee or oweth thee ought that impute thou vnto me 19 I Paule haue written this with mine owne hand I will recompense it albeit I doe not say to thee that thou owest moreouer vnto mee euen thine owne selfe The order of the words HItherto we haue spoken of the reason in the former Verse Now we come to the remoouing of another Obiection which the Apostle preuenteth in these two Verses which seemed to stand in his way hinder the obtaining of his request Obiection For Philemon might haue said Thou intreatest me for a Seruant that hath beene iniurious and hurtfull vnto mee wasting and misspending my goods and hindering much mine outward estate therefore I must intreate thee to giue me leaue to punnish him according to his deseruings and to recouer as I can my dammage inferred by him How then can I receiue him that hath hurt me and robbed me and is in my debt Answere To this Obiection of Philemon let vs consider the answere of Paule which he doth make two wayes first by a concession then by a correction as we saw before in remoouing the former Obiections By concessions or by way of graunting impute it to me require it at my hands and lay it vpon my accounts This first answer is confirmed strengthned by an humain testimony I Paule haue written it with mine owne hand I haue not set to my marke and vsed the hand of another Obiection This Argument also hath the force of another secret Obiection for Philemon might haue said Thou promisest faire and vndertakest much thou offerest thy selfe to vndergoe the debt in word onely but I require some better assurance and some stronger euidence Answere To this Paule answereth If thou refuse to take my bare word and naked promise thou shalt haue more For behold I doe not request it without script or scrole I haue written it with mine owne hand take this as a Bill or Obligation of my hand-writing that I will well and truelie satisfie content and pay or cause thee to be well and truelie satisfied contented and paid whatsoeuer hee oweth thee Loe I binde my selfe firmelie vnto thee by these presents which shall be thy warrant that the debt shall be fullie and wholie discharged without any fraud or delay The reason may be thus concluded If thou haue a Bill or Band of my hand to shew for his debt then doubt not of the payment of it But thou hast a Bill or Band of my hand Therefore doubt not of the payment of it The correction of his former offer to satisfie the debt followeth which is the second part of the answer Albeit thou owest to me thy selfe As if he should say that which I haue promised to discharge I am ready to performe I will pay thee euerie penny And yet why doe I say I will pay thee Forasmuch as thou art in my debt and owest more to me then he doth to thee he oweth thee a little Siluer but thou owest me thine owne Soule Seeing thou art so much indebted vnto me and that I may iustlie claime from thee and challenge at thy handes thine owne Flesh which art in a speciall regard bound vnto me in all that thou hast it is no great matter for thee to remit a little Money or Money-worth that thou mayst otherwise require from him This is amplified by an Ironicall passing ouer of the matter and yet by a certaine Rhetoricall Elegancy hee vttereth it and calleth Philemon to acknowledge it He seemeth to be willing to forget it and yet he would haue him to remember it A like speech vnto this the Apostle vseth 2 Corinth 9. 4. I haue sent the Brethren that ye may be ready least if they of Macedonia come vnto me and finde you vnprepared we that we may not say you should be ashamed in this my constant boasting Where he sheweth that hauing boasted among the Brethren of the forwardnesse of the Corinthians if they should be found vnprepared he will not say that themselues should be ashamed but he meaneth that they should consider of it and confesse it This reuocation or denying g Which the Rhetoricians call Apophasis to expresse in word that which he was willing another should vnderstand may be thus concluded in forme of an Argument If the case stand thus betweene thee and me that thou owest vnto me thy very selfe Then much more thou maist forgiue thy Seruant this debt for my sake But the case standeth thus betweene thee and me Therefore thou maist forgiue him for my sake The meaning of the wordes Thus much concerning the order of these two Verses in this diuision wherein we see how in answering he argueth and in conuincing he replyeth and proceedeth to defend his cause Now let vs see the meaning of the words so far as they require opening and Interpretation First when he saith If he hath hurt thee or owe thee ought These generall words may be applied to any wrong or damage or In-iustice signifying thereby the Theft that Onesimus had committed but mitigating it by a more gentle tearme For hereby we may gather that he had robbed his Maister as the common fashion and vsual manner of those is that run away Such as are determined to go from their Maisters to betake themselues to their heeles wil not go away empty but purloyne what they can and yet the Apostle diminisheth the enuy of the crime chusing to vse such wordes as eyther betoken a small fault or containe no fault at all Hence it is that he saith If he owe thee any thing For there was not any ciuill contract or bargaine betweene them in as much as there could be no such buying or selling or changing betweene the Maister and his Seruant as the condition of Seruants was in those times whereof we haue spoken before Obiection Wherefore we see that they are deceiued that think it cannot be gathered out of this place or from this Epistle that the Seruant had robbed his Maister both because he is not directlie charged with theft and because the Apostle onely speaketh by supposition If he haue hurt thee Answere I answere
in our way The third reproofe Lastly it reproueth such as refuse to giue them sufficient maintenance and do barre them of that competent and conuenient portion that God hath allotted vnto them in his worde For if such as haue spent their strength to bring vs vnto God ought aboue all others to be regarded of vs and haue a worthy recompense of their labours surely they deserue to be checked and controlled that deale niggardly toward them who haue kept back nothing from them but reuealed vnto them the whole Counsell of God Wee see in this place what the Apostle Paule challengeth at the hands of Philemon whom he had won to the Faith he accounteth him to owe vnto him all that he had so that if he should giue vnto him all the substance of his house nay his owne life it were but due it were but a debt that he owed vnto him He that hath ransomed a prisoner out of the hands of the enemies hath iurisdiction and authority ouer him and may worthily claime whatsoeuer he hath He that hath saued the life of his enemy in battell and made him captiue is wholly at his disposing that hath taken him In like manner such as haue pulled vs out of the fire of hell out of the Iawes of death and out of the slauery of Satan the Prince of this world that ruleth in the hearts of the Children of disobedience may by a Diuine and humaine right reape our temporall things and require to be sustained and maintained by vs. Might not he be registred for a most vnthankefull person to all posterities that shall come heereafter that would suffer him to want that hath fed him that hath nourished him that hath preserued his life Who doth not cry out against Pharaoh and the Egyptians x Exod 1 8. who forgat Ioseph a great Benefactor to their whole Land that prouided much Corne in the plentiful yeares and saued the liues of many thousands by his labour and industry So likewise what a shame is it to suffer such worthy Instruments of our good to lack and suffer hunger Vndoubtedly they deserue to be forsaken of God and all good men that forsake those that are their Fathers in Christ and instructers in Christianitie Notwithstanding this blemish and reproach sticketh neerer vnto many men now liuing then the skin vppon their backes which brandeth and blotteth them as with a coale of perpetuall infamy who being brought to knowe themselues to see their owne sinnes to vnderstand their secret offences to make Conscience of their wayes to come to true repentance and to begin to set their footing in the kingdome of heauen by the blessing of God vpon the labours of his Ministers yet haue no consideration of them are not greiued nor ashamed to see them want and to liue in necessity but haue forgotten all the comfort that they haue receiued and shut vp the eyes of their compassion from them So often as I consider the former times of mens zeale and forwardnesse that being drawne to a loue of the truth became Instruments to draw on others and compare the same with the present estate of things we may seeme to liue in a continuall Winter and vnder a frozen Climate wherein appeareth nothing all the yeare long but Frosts and Ice and cold and Haile and Snowes couering the Mountaines and Valleyes without any Spring or Summer without any heate or growing or flourishing of any thing For I remember how many being touched with a terror in Conscience and feeling the burthen of their sins more heauy then Lead pressing them downe to the nethermost Hell could finde no comfort in their pleasant Companions in their delightfull pastimes and in sweet Instruments of Musicke all these were tedious and bitter and wearisom vnto the flesh one word of comfort from the mouth of the Minister was as Balsam vnto them to refresh their faint and feeble spirits by whom they were raysed vp But now liuing in peace and prosperity they are fallen asleepe they remember not the kindnesse they haue receyued and the consolation that they haue tasted and can both heare and see their misery and almost beggery that were the greatest meanes of their bringing them from the greatest misery and slauery that can be imagined For what greater bondage then the bondage of sinne of Satan and of Hell It is a great reproach to see a Christian Brother to begge his Bread or to craue releefe of others a faithfull Minister is a Christian brother and more then a Brother yea a Christian Father whose Children in the faith ought to giue him maintenance in the flesh It is truely saide by the Apostle y Gal. 6 6 7. Let him that is taught in the word make him that hath taught him partaker of all his goods Be not deceiued God is not mocked for whatsoeuer a man soweth that shall hee also reape To this purpose he speaketh in another place z 1 Tim. 5 17 18. Deut. 25 4. Math. 10 10. The elders that rule well let them be had in double honour especially they which labour in the word and Doctrine for the Scripture saith Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne And The Labourer is worthy of his wages It is a great shame to the people of God that such as are conscionable in their Callinges and are as faithful Stewards distributing to them in the family such store as they haue prouided should complaine for want of maintenance and a liberall pension in temporall things The Apostle Iames teacheth a Iames 5 4. That the hyre of the Labourers which haue reaped their fields which was of them kept back by fraud cryeth and the cries of them which haue reaped are entred into the eares of the Lord of Hoasts The Ministers of God are his Labourers and labor for vs to gather vs as good Corne into the Lords Barne if then wee detaine from them the Bread that they should eat and the fleece of the woll wherewith they should be cloathed and the fruits of the earth whereby they shold be maintained This is a crying sinne and will neuer cease vntill it haue brought downe Gods iudgements vpon our selues and our substance Vse 3. Thirdly seeing the benefits brought vpon vs both vpon our bodies and soules by the meanes of the Ministry can neuer be worthily esteemed and sufficiently expressed it serueth to instruct vs in the necessarie duties of our obedience euen to testifie our loue to the truth by reuerencing and respecting them that are as the Lordes Messengers to bring the trueth vnto our doores This the Apostle commendeth vnto vs in the Thessalonians b 1 Thes 2 13 For this cause also thanke we God without ceasing that when ye perceiued the word of God which ye heard of vs ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue Where we see
3. Thirdlie such motions receiue a blessing from God If we craue and desire nothing at the handes of others but that which is right our perswasions shall be accepted of God who hath the hearts of all men in his owne power to change and alter as it pleaseth him When Ester asked of the King to haue k Ester 7 3. her life giuen her at her petition and her people at her request shee had it granted and more also then she asked On the other side vnlawfull and vngodly suits do oftentimes turne to the confusion of such as obtaine them albeit they may florish for a time yet in the end they are snared with the words of their owne mouth We see this in the example of Haman who after he was exalted in honour next vnto the King he craued of the King very earnestlie l Ester 3 9. That all the Iewes should be slaine and put to death in one day this he obtained and preuailed in his suit but he neuer liued to put it in execution but was hanged on the tree which he had prouided and prepared for Mordecai Wherfore seeing it is a cheefe and principall rule in friendship to request and require onely honest thinges seeing such requestes though they bee great giue comfort and assurance of obtaining and seeing they receiue a blessing at the handes of God it followeth that whatsoeuer we prouoke or procure men to doe must haue a faire warrant and be agreeable to the will of God Vse 1. The vses of this doctrine are not to be omitted First we learne from hence other truths for the strengthning of our Faith So long as any of our Bretheren aske that which is good craue of vs to giue our consent to that which is lawfull we ought to haue our eares and our hearts opened to hearken vnto them No request among ten thousand is more reasonable then when the word of exhortation is offered vnto vs and we are moued to repent and bring forth the fruits of amendment of life So long as we follow our owne lustes and delight in the prophanenesse of our corrupt hearts wee walke in darkenesse and in the shaddow of death and runne the way that leadeth to destruction If then any come vnto vs and perswade vs to turne vnto God and to forsake our former waies who are better or greater or surer Friends vnto vs then these For who can wish vs greater good or procure vs greater benefit then to seeke to saue our soules and to make vs inheritors of Gods Kingdome Wee ought therefore to make much of them and not send them away from vs weeping These seeke not themselues but vs they ayme not at their owne profit but ours it is our duty one to another to exhort one another while it is called To day Are they charged and commanded to haue mouths to speak vnto vs and ought not we to haue eares to hear them and hearts to obey them On the other side it is necessary to deny whatsoeuer is vniust and vnhonest and vnreasonable whatsoeuer we are required and by whomsoeuer we are importuned For as it is a commendable vertue not to deny m Prou. 3 28 or delay a Christian request put vp vnto vs so is it as praise-worthy to refuse to hearken and yeelde to any vnlawfull and wicked desire What though we be deare friendes or great acquaintance or neere Brethren What though we haue a mutuall communion of good thinges among vs Should we therefore abuse this coniunction that we haue one with another It is accounted by the Heathen Philosophers n Haec prima lex in amicitia sanciatur vt neque rogemus res turpes nec faciamus rogati Cicer de amicit as the first Law to be obserued in friendship that we neither request things shamefull and dishonest neyther doe them when we are requested It is an absurd thing to imagine that they which refuse to gratifie vs in vngodly things and to follow our corrupt minds and to be ready at our pleasure to call light darkenesse and darkenesse light good euill and euill good should be saide to part friendship and to transgresse the limits of peace and concord For it is a base and blinde excuse and a weake pretence not to bee allowed for a man when he hath done euill to confesse he did it for his friendes cause or at his friendes request There is no man so closely tyed vnto any that for their sakes he should submit himselfe to that which is euill and so make himselfe partaker of their sinnes There is little difference betweene him that committeth euill and another that yeeldeth to the committing of it Let vs therefore know that God requireth of vs this dutie to take diligent heed that we giue no consent to euill nor incline our hearts to obey those that would prouoke vs vnto it They are Instruments of the Deuill that would draw vs to iniquitie and pull vpon our owne heads the heauy wrath and displeasure of God so that we ought as much to abhorre them and to fly from them as if we heard the Deuill himselfe speake vnto vs and therefore to say vnto them Come behinde mee Sathan or auoyde Sathan thou art an offence vnto me We haue a worthy example of this in Ioseph when his Maisters Wife cast her eyes vpon him and saide Lye with me he hearkned not vnto her but denied her request and refused to be in her company Behold saith hee o Gen. 39 8 9 my Maister knoweth not what he hath in the House with me and hath committed all he hath to mine hand there is no Man greater in this House then I neither hath he kept any thing from mee but onely thee because thou art his Wife how then can I doe this great wickednesse and so sinne against GOD. A Carnall Man that is nothing else but a Lumpe of Nature and a Masse of Flesh and an heape of corruption would maruaile much at the great simplicitie of Ioseph in this place and thinke hee dealt like an vnwise man who by obeying his Mistresse might haue gotten great honour purchased much fauour and rid himselfe from much trouble which afterward hee fell into as well through the false accusation and information of his Mistresse as also through the rashnesse and hastinesse of his Maister Yea Ioseph himselfe if he had looked no farther then to the beholding of glory and prosperity might haue reasoned thus with himselfe What shall I doe in this case I am in great trouble on euery side If I doe not consent vnto her I shall be falsely accused euilly intreated hardly imprisoned and cruelly handled I shall liue in all woe and misery all the daies of my life were I not therefore better to hearken vnto her voyce and thereby auoyd all these troubles that hang ouer mine head whereas on the other side I am likely by her meanes to come to honor and preferment and to be in greater
Exod. 35 5. 21 22. They had a willing heart And againe Euery one brought somewhat whose heart encouraged him and whose spirit made him willing both men and weomen as manie as were free-hearted came and brought Taches Earings and Rings c. The like is mentioned of Araunah the Iebusite that he had in the seruice of God e 2 Sa. 24 22. The heart of a King Now where there is a free spirit a willing minde and a perfect heart there is no dallying or delaying in the duties of piety and obedience but so feruent and zealous a proceeding that we see men voluntarily inclined to do more then we could desire of them Reason 3. Thirdly their ioyfulnesse in the workes of righteousnesse and godlinesse do exceed the triall of necessity Though the Lorde try his people with manifold afflictions yet they are so farre from quailing and cooling their willing readinesse and ready willingnesse to do according to that they are required nay aboue that they are required that they make the same much more excellent and famous This is the reason expressed by the Apostle that the Churches of Macedonia were liberall according to their ability beyond their ability f 2 Cor. 8 2. Because in great trial of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality Such ioy and comfort do the faithfull take in doing the duties required of them that they think they can neuer do too much or proceed too farre Reason 4. Fourthly they acknowledge all things to be from God and to bee his and therefore they will yeeld freely where he requireth and what hee requireth and as farre as he enableth them to their vttermost strength This maketh striue with themselues euen to out-go themselues The Prophet Dauid acknowledgeth this vpon the practise of a good dutie performed with an earnest and zealous affection he blessed the Lord before al the Congregation and saide g 1 Chro. 29 10 11. Blessed be thou O Lord God of Israell our Father for euer euer Thine O Lord is greatnesse and power and glory and victory and praise thine is the kingdome O Lord and thou excellest as head ouer all c. The same doth the Apostle remember of them of Macedonia h 2 Cor. 8 5. This they did not as we looked for but they gaue their owne selues first to the Lord and after vnto vs by the will of God All these Reasons being laide together and duly considered do perswade to our Consciences this truth that we should shew our selues readie to yeelde more rather then lesse touching those duties that are required of vs. Vse 1. The Vses remaine to be handled First from hence we learne this point that forwardnesse and zeale in good thinges is greatly to bee commended We cannot yeeld more then is looked for at our hands vnlesse we be earnest and feruent in the spirit as men that are led by the spirite True it is there is no warrant to walke without our warrant or to runne too fast without any guide Hence it is that Salomon saith Eccl. 7 18 19. Be not thou iust ouer-much neither make thy selfe ouer wise wherefore shouldst thou be desolate Be not thou wicked ouer much neither be thou foolish wherefore shouldest thou perish not in thy time Meaning thereby that as we should not suffer sinne to raigne in our mortall bodies though we cannot wholly driue it away so we should not seeke a righteousnesse beyond the Law This ouer-much righteousnes was in him who being commanded in the name of God i 1 Kin. 20 35. to smite the Prophet in smiting to wound him refused to obey because it seemed strange vnto him to wound a man that was godly and not guilty of any crime The like is that which Saul did k 1 Sa. 15 21. who being expresly charged and forbidden to saue aliue any persons or Cattle that belonged to the Amalekites preserued the chiefest of the things and the choisest of the Oxen and Sheep to offer vp in sacrifice vnto the Lord. But the one of them was slaine of a Lyon the other lost his kingdome to teach vs that to obey is better then sacrifice to hearken is better then the fat of Rams So then we must vnderstand that albeit we are to be ready to yeeld more then well can be required of vs yet we must not thinke to do more then God requireth of vs. If we speak of the duties that God commandeth we come far short when we haue done what we can we must confesse we are vnprofitable seruants but when we speak of good and Christian duties which our Ministers or brethren craue of vs desire vs to practise we should willingly perfourme more then they aske at our hands Let vs therefore bee feruent and zealous in al lawful and honest thinges It is good alwayes to be earnest in a good thing The Lord abhorreth and detesteth the Luke-warme Laodiceans that are neither hot nor cold but wil spew them out of his mouth If any should deale in our cause for vs we would not haue him deale negligently and carelesly shal we then be remisse and carelesse when we deale in matters that belong to God and our owne saluation Shal we deale as men benummed with cold that seeme to haue no life in them but are frozen-hearted and haue no motion of the spirit of God in vs Let vs not stand at a stay but alwaies proceed forward as Trauellers that hasten to the end of their iourney or as Sea-faring men that thinke it long vntil they lye at rode in the Hauen as in a safe harbour from winde and weather This serueth to reprooue al those that accuse and reproach others for being too forward and zealous If wee bee not zealous in Religion we are of no religion whatsoeuer we account of our selues Vse 2. Secondly this Doctrine is a comfort to our selues and to other the seruants of God and an occasion of great ioy when as we our selues or others are forward and chearefull beyond expectation in good things A notable example of both is offered to our consideration in the prouision that was made and the furniture that was prouided for the building of the Temple 1 Chron. 29. 9. Where we see that when Dauid himselfe hauing a great zeal and delight in the house of his God gaue of his owne Gold and Siluer and the people and Princes following his example spared no cost and expenses it is said The people reioyced when they offered willingly for they offered willingly to the Lord with a perfect hart and Dauid the King also reioyced with great ioy Againe there is great occasion offred vnto vs to glorifie God to praise his name whensoeuer he worketh this willingnesse in the hearts of his childsen and when we see their zeale to abound and their readinesse to go beyond any request that we can make vnto them
It is a property of the good and diligent seruant who being bidden to go will run about his businesse or being required to do little will gird vp his loynes and doe more as on the other side the Wiseman teacheth Prou. 10 26. that as Vineger is to the Teeth and smoake to the eyes so is the slouthfull to them that send him When we behold such an encrease in godlinesse and a running in the race of Christian duties let vs be mindfull to giue God the glory and the praise who hath touched their hearts to bring forth so great fruits Contrarywise it is the cause of much griefe and sorrow when men deceiue the hope and expectation that is conceiued of them in the best thinges when we looke for a plentifull Haruest and finde onely a few blasted eares when wee expect an encrease and see nothing but a fearefull fainting and languishing in honest and holy duties This is it which the Author of the Epistle to the Hebrewes reproueth in them p Heb. 5 21. When as concerning the time ye ought to bee Teachers yet haue ye need againe that we teach you what are the first principles of the worde of GOD and are become such as haue neede of Milke and not of strong Meate The like reproofe is cast vpon the Galathians Chap. 3 1. O foolish Galathians who hath bewitched you that ye should not obey the trueth to whom Iesus Christ was before described in your sight and among you crucified Oh! see see the misery of our dayes all come short of the duties that are required of them be they neuer so iust honest necessarie so greatly to Gods glorie and the aduancement of true Religion If men would come thus farre to yeeld halfe so much as is requested of them or as farre as they should wee should iudge it much and it would appeare greater then it is Beholde the barrennesse and backwardnesse of our daies that yeeld no better fruit If a man would take a Light and search vppe and downe from house to house where shall he finde a true-hearted Philemon of whom we may boldly say as Paule doth in this place I know that thou wilt do euen more then I say I would we were come thus farre to say of our professors I know thou wilt do as much as I say We haue not learned to performe so much we have started backe from our former zeale we are fallen from much to little and from little to nothing at all and from nothing to lesse then nothing that is from no good to much euill For how many might a man single out by name and point out with the finger who nothwithstanding their happy beginnings raysing a woonderfull expectation of a glorious end are now become dry and withered of whom we may say I knowe thou wilt doe nothing I know there is nothing in them I know they haue embraced this present World These are q Iob 6 15 16 c. like those Streames or Channelles which immediately after a showre of Raine runne swiftly and promise to the poore Traueller that wandereth in the VVildernesse a most comfortable refreshing but in time of neede deceiue him So is it with such as haue embraced the Faith and seeme to haue receyued into their drie heartes the sweet r Deut. 32 2. Dewes and pleasant showers of the Word who appeare zealous for a time and afterward fall away they deceiue the hope that hath beene conconceiued of them and the end with them is worse then the beginning The Doctrine that hath dropped vpon them as the raine vpon the hearbes and the great raine vpon the grasse is quite dried vp and no remnants therof are to be discerned according to the saying of Christ Å¿ Math. 25 29. Vnto euery man that hath it shall be giuen and he shall haue abundance but from him that hath not euen that he hath shal be taken away This is notably expressed in the parable of the Man that going into a strange Country called his seruants deliuered and deuided to them his goods and when one of them went his way and hidde his Talent in the earth it was taken from him that had beene slouthfull and giuen to him that had gained fiue Talents Againe if the time would serue it were easie to shew how sumptuous costly and full of expenses men are to maintaine their vanities pleasures and delights aboue that we can desire or imagine but in other thinges most nigh and niggardly and hand-fasted We see how wasting and prodigall they are in the pursuit of their carnall lustes they thinke no cost to be too much no charges too great Vse 3. Lastly it is the duty of euery man to labour to be answearable at the least to the expectation that the Church hath had of him and to endeuour to be as good as he hath made shew off perfourming therein the practise of his profession not deceiuing any of the Seruants of God therein This requireth of vs a carefull obseruation and marking of the manners of men both of their beginnings and proceedings and not to stand as idle behoulders gazing in the aire that we may vnderstand the time the meanes the forwardnesse the knowledge the shew that hath beene in many all which haue promised much and caused vs to expect good thinges at their handes and yet oftentimes in vaine This appeareth in the song of the Prophet Esay Chap. 5. Wherein he setteth before the peoples eyes their great vnthankfulnesse t Esay 5 4. that albeit the Lord had done for his Vineyard what he could yet it brought forth wilde Grapes in stead of good Fruit and therfore he threatneth that the Thornes shall ouergrow it the Beastes should spoile it the Raine shall not nourish it Thus also the Apostle speaketh to the Hebrewes who as hee exhorteth them that leauing the Doctrine of the beginning of Christ they should be led forward vnto perfection so he threatneth such as turne backward with an horrible iudgement that shall come vpon them a fearefull curse that shall ouertake them u Heb. 6 7 8. For the earth saith he that drinketh in the raine that commeth oft vpon it and bringeth forth Hearbes meet for them by whom it is dressed receiueth blessing of God but that which beareth Thornes and Briars is reproued and is neere vnto cursing whose end is to be burned Whereby we see that an heauy curse belongeth vnto all such as answeare not the hope that is conceiued of them they deceiue men much they deceiue as farre as lieth in them God himselfe but especially they deceiue their owne soules We pitty those greatly whom we haue seene fresh and lusty strong and sturdy of body when they grow weake faint sickly and decaying in age and strength but much more ought we to lament to see those that haue beene forward and gone before many others to haue need to be taught againe the first principles of Religion and to
as seeke to be iustified by the Law are fallen from Grace Therefore the Apostle Paule saith Rom. 11. There is a remnant according to the election of Grace e Rom. 11 5 6 and if it be of Grace it is no more of workes or else were Grace no more Grace but if it be of workes it is no more Grace or else were worke no more worke This serueth to confute the Romish Doctrin giueth vs iust cause to come out from among them and to make a separation from them as being no true Church of God For in asmuch as they take away the foundation and cheefe pillers whereupon the house of God standeth they pull it downe and bring it to ruine We see how they exclude Grace and bring in Merrit They establish a two-fold kind of Merit and both of them as they vnderstand them plants of their owne setting but meere Strangers in the Garden of the Scriptures and therefore shall fall according to the Doctrine of Christ who saith f Math. 15 13 Euery Plant which mine heauenly Father hath not planted shall be rooted vp One sort is the g A two-folde merrit taught in the Church of Rome merrit of the person the other is the merrit of the worke The merrit of the person they make to be a dignity in the person wheredy hee is esteemed worthy of eternall life and this they say is found in Infants dying after Baptisme who though they want the merit of good workes yet they want not the merrit of their persons by which they receiue the Kingdome of heauen The merrit of the worke is a Dignity or excellency in the worke in it selfe whereby it is fitted and inabled to deserue life euerlasting Hence it is that they teach that the worke and the deed are meritorious two waies first by Couenant because God hath made a promise of reward vnto them Secondly by their owne Dignity because Christ hath merited that our workes should merrit A strange opinion and a strange language and manner of speaking neuer heard of in the Booke of God As for vs wee renounce all personall merrits that is all merrits within the person of any meere man also all merrits of workes done by any meere man whatsoeuer The true merrit whereby we looke for the fauour of God and life euerlasting is to be found in the person and workes of Christ alone who is the treasurie and store-house of all our merrits Obiection But heere some man might obiect and say The promise of reward is made to them that beleeue and worke therefore our workes doe merrit for merrit and reward be Relatiues Answere I answere there is a double reward one of Merrit the other of Mercy Euery good worke be it neuer so little done in Faith done to the glory of God done in that manner that he commaundeth shall bee rewarded but the reward is not giuen for the worthinesse of the worke but through the liberality of him that hath promised Hence it is that eternall life is called an Inheritance The obedient Childe hath promise from his Father to be his Heire and to inherit his Lands Goods and Possessions after his decease yet not for his obedience sake but because his Father loueth him and in kindnesse and compassion preferreth him before others Let it suffice vs to haue the Kingdome of Heauen as a free inheritance and not dreame as Hirelings that we shall haue it as an hire and Wages of our worke for then we shall be deceiued of our hope and expectation It is a vaine confidence to set vp such an high price of our workes as thereby to make them able to buy Heauen These men do know neither the weakenesse of their owne strength nor the vnworthinesse of their owne workes nor the wretchednesse of their owne persons nor the excellency of Gods Graces nor the praise of his glory whereof he is iealous which hee will not giue to any other They are like to Simon Magus h Actes 8 18. who offered to buy the guifts of God for his Money as a purchase or like to the i Math. 6 7. Heathen that looke to be heard for their much babling sake or like to Seruants that doe all for their hire So these Merit-mongers will haue no Heauen except they may haue it as their hire and as a penny-worth for their penny they will not be indebted vnto God nor beholding vnto him for it As for vs we value not our good workes at so high a rate we know their imperfections we craue eternall life as a Sons portion and an inheritance freely promised vnto vs and freely bestowed vpon vs. Indeede it is the will and pleasure of God that wee should labour and bring forth good workes to expresse our thankfulnesse to him that hath adopted vs for his Children and after our labour receiue the inheritance yet we cannot deserue it by our obedience and we haue a better claime vnto it by being Sonnes then working as Seruants We confesse that the reward shall be giuen of bounty not of necessity by guift not by debt by promise not by desert by Gods acceptation not through our perfection As for the Papists that glory in their owne workes let them take heede they do not deceiue themselues and whilst they rob God of his honour let them beware they doe not robbe themselues and depriue themselues of the honour promised to the Saintes and whilst they challenge and lay claime to euerlasting life as to the Wages of Seruants let them in time looke to themselues least they be denyed the Inheritance that belongeth vnto Sonnes Vse 3. Lastly seeing all Gods guifts come from him to vs of Grace and Mercy It is our dutie aboue all things to desire Mercy and to craue the free guiftes of God The Children of God whensoeuer they presented themselues into his presence they haue stripped themselues of all thinges they haue renounced all priuiledges of the flesh they haue acknowledged their owne vnworthinesse and haue craued nothing but his fauour and to bee satisfied with his Image This we see in the Prophet Dauid Psal 6. k Psal 6 3. 6. 63 3 4 5. My Soule is sore troubled but Lord how long wilt thou delay Returne ô Lorde deliuer my Soule saue me for thy mercies sake He desireth nothing but of Mercy hee pleadeth nothing but fauour hee standeth not vppon his owne righteousnesse he willeth not God to respect him according to his owne worthynesse Againe Psal 63. Thy louing kindnesse is better then life therefore my lippes shall praise thee thus will I magnifie thee all my life and lift vp mine hands in thine Name my Soule shall be satisfied as with Marrow and fatnesse and my mouth shall praise thee with ioyfull lippes Where hee preferreth the goodnesse of God before all things in Heauen and Earth whiles he aduanceth it aboue life signifying thereby that his life could not bee pleasant vnto him and that he would
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 the Gospell is accused to breede them but this is a false imputation The true cause is the mallice of Sathan and the furie of his Instruments that cannot abide the Light of the Truth to shine among them So then let vs not thinke it a straunge thing when we see such stirres and tumults arise but Arme our selues with Patience Learne to bee VVise as Serpents and Innocent as Doues and condemne those that are the authors and beginners of those broyles and contentions Fourthly obserue the Titles that hee giueth vnto our Lorde and Sauiour he describeth him by two Names First hee calleth him Christ then hee calleth him Iesus Christ signifyeth as much as Annointed Iesus importeth as much as a Sauiour who was so called h Math. 1 21. because hee saueth his people from their sinnes From whence obserue that Christ is the King the Prophet and the Priest of his Church to gouerne vs to teach vs to Redeeme vs to saue vs. This is his Office for these Ends and Vses hee was annointed of the Father with the Oyle of Gladnesse aboue his fellowes This serueth to our great good and the benefit of it is communicated vnto vs he maketh vs i Reuel 1 6. Kings and Priests to God his Father he armeth vs with power and strength against sinne the Flesh the World the Deuill and maketh vs able to ouercome them thorough him wee haue accesse to the father and may boldly appeare in his sight and offer vp our Prayers with assurance k Rom. 12 1. Yea he enableth vs to offer vppe our selues our soules and bodies an holy liuely and acceptable Sacrifice vnto him which is our reasonable seruing of him hee doth enstruct vs in the will of his Father enlighten vs in the knowledge of the trueth and maketh vs as it were his Household Disciples and Schollers to reueale vnto vs all thinges needefull for our saluation Let vs therefore confesse him to be the onely sonne of God perfect God and perfect Man l 1 Tim. 2 5. the sole Mediator betweene God and Man and let vs acknowledge no other Sauiour able to Redeeme and ransome vs to pay so great a price and to deliuer vs from so great wrath and destruction If wee make other Mediatours and set vp other Sauiours wee renounce the Mediation of Christ and Saluation purchased by Christ This pierceth the verie Marrow and entereth into the bowelles of the Romish Religion which setteth vp other Mediators and consequently establisheth a false Christ of their owne which indeed is no Christ no Iesus no Sauiour no Redeemer Fiftly obserue with me that speaking of Marcus Aristarchus Demas Luke he calleth them his fellow-helpers whereby he putteth the Ministers of the Gospell and all the Children of God in minde to bee helpers to the truth and to further the preaching and propagation of the Gospell by all possible meanes that God hath enabled them For this cause the Apostle commendeth many of the faithfull Rom. 16 3 9. Greet Aquila and Priscilla my fellow-helpers in Christ Iesus We must doe all for the truth and nothing against the truth This reproueth those that employ their wits and bestow their strength to hinder the truth and the professors thereof These haue no part nor fellowship in the Ministration nor in the sound profession of the Gospell but are professed enemies to the faith of Christ Moreouer this shall Minister vnspeakeable comfort vnto vs to consider that wee haue beene helpers to the truth and furtherers of the Faith which is in Christ Iesus we shall leaue a good Name behinde vs and receiue and incorruptible Crowne of eternall Glory Lastly note with mee that when Paule wrote this Epistle hee was at Rome and hee ioyneth with him sundry others which were the cheefe and principall whose verie names might carry some credite and authority to perswade Philemon in this matter which hee vndertooke yet in all this Epistle wee haue no mention of Peter who is supposed to haue liued there to haue dyed there to haue beene Byshop there fiue and twenty yeares He ioyneth to himselfe so many Assistants as he could to obtaine his suite He writeth as we heard before from Rome to haue Onesimus pardoned and hee vseth the name of Timothy to that purpose why is Peter heere forgotten Why doth he not ioyne him with himselfe in the same Epistle if he had been resident at Rome as a good Byshop ought to haue beene Againe we see he specifieth many by name Marcus Aristarchus Demas and Luke but we haue no mention of Peter And it is said that Marke was the Disciple of Peter and by his Commandement wrote his Gospell was it fit to name the Disciple and to forget the Maister to remember the members and to forget the Head To expresse meaner persons and to omit the principall Besides he calleth these men his fellow-helpers Paul was as the Master-workman and cheefe builder they were his helpers and partners in the businesse Was not Peter also one of his bretheren and either a fellow-prisoner or a fellow-helper in the Gospell Wherefore then is hee concealed Obserue with mee from hence and by Conference of many other Scriptures n Peters being at Rome is vncertaine that Peters being at Rome is an vncertaine opinion and an vngrounded assertion It was by composition agreed vpon betweene Paule and Peter o Gal. 2 9. that Peter should preach to the Iewes and Paul to the Gentiles how then could Peter sit as byshop at Rome Or if he preached to the Iewes at Rome how commeth it to passe that the christiaÌ religion was strange in a maner vnknown vnto them when Paul came to Rome as appeareth in the end of the Actes of the Apostles where they say vnto him p Acts 28. 22 We will heare of thee what thou thinkest for as concerning this Sect we know that euery where it is spoken against Againe when Paule wrote to the Romaines hee willeth them to salute manie particularly and by name both men and weomen but he maketh no mention at all of Peter which no doubt he would haue done if hee had at that time also beene at Rome Furthermore the Apostle Wrote many of his Epistles from the Citty of Rome as we shewed in the beginning of this Epistle as for example to the Galathians Ephesians Colossians Phillippians to Timothy this to Philemon and that other Epistle vnto the Hebrewes if it were his and from thence hee sendeth manie salutations in the Name of manie that remained at Rome Among whome Peter is neuer mentioned but his name and beeing there is ouer-passed Lastly the Apostle testifieth that while he was called forth to giue an account of his Faith p 2 Tim. 4 16. All did forsake him and none assisted him wherefore either Peter was not then at Rome or if he were he did shamefully forsake him Thus then we conclude from these and such like Circumstances that it cannot be gathered out of
day of the wrath of the Lord they shall not satisfie their Soules neither fill their Bowels for this ruine is for their iniquity The rich man thinketh himselfe fenced against all dangers of soule and body and knoweth not his owne errour and ignorance and folly It is the spirituall Armour that gineth strength it is the spirituall Graces of God that doe defend vs one drop of them is better then an whole Riuer or a great Sea of earthly blessings Reason 3. Thirdly the obtaining of spirituall thinges is the cause of the other blessings They bring with them when they come earthly thinges When we get wealth we doe not by it get Heauenly wisedome for many times they haue the greatest riches that haue the least Religion But when we get Godlinesse into our hearts it bringeth with it a competent and conuenient measure of all outward thinges The Prophet saith p Psal 34 10. The Lyons doe lacke and suffer hunger but they which seeke the Lord shall want nothing that is good He knoweth what is good for vs better then we doe for our selues as the Father knoweth what is good for the Childe better then the Childe doth and therefote he doth not say they shall want nothing but nothing that is good Likewise the Apostle 1 Tim. 4. q 1 Tim. 4 8. Godlinesse is profitable vnto all thinges and hath the promises of this life and of the life to come He doth not say that riches are profitable to all thinges neither doth he affirme that they haue the promises of this life and of the life to come but Godlinesse hath those profits and promises So then if we lay these thinges together and consider that the spirituall blessings being incorruptible and inuisible and eternall are in themselues more excellent that they are of great force and power with God whereas the earthly are vaine and transitory weake and vnable to remoue any iudgement and that Heauenly blessings are causes of the earthly and companions with them we may truely gather and collect from hence that it is our duty to preferre and pray for spirituall things before transitory for heauenly thinges before earthly for eternall thinges before temporall Vse 1. Now let vs see what vses will arise from hence First of all this serueth to condemne the practise of the greatest part of men that go cleane against this rule There is no truth of God oftner confessed in word that is more commonly denied in deede We are willing to acknowledge in iudgement the excellency of spirituall thinges aboue all thinges that are mortall and mutable and among spirituall blessings the price priueledge of Gods grace which bringeth a goodly traine and troope of his greatest Treasures yet notwith-standing our iudgement r The first reprofe our affections are chiefly set vpon the world and our desires runne after earthly thinges Such men are wholly earthly and carnall according to the rule of our Sauiour Å¿ Math 6 21. Where your treasure is there will your heart be also Such can neuer lift vp their mindes vnto Heauen that account the earth and earthly thinges their chiefest Treasure as on the other side they can neuer settle their desires and studies vpon the earth that esteeme the Heauens and Heauenly thinges their greatest Treasures When the Stomacke is ouerladen with meate and ouer-burdened with the same there followeth an obstruction and stopping of the passages of Nature so the inordinate desires of the world pressing downe better things bringeth a forgetfulnesse of God and so ouerfilleth the heart that it oppresseth and suppresseth all care and cogitation of a better life For euen as we see that when the shadow groweth lesser the heate groweth greater but when the shadow groweth greater the heat groweth lesser so it fareth and falleth out with vs wheÌ this world which is but a shadow taketh vp the least roome in our hearts then the loue of the world to come is the greatest in vs but when this present world and the thinges therein occupie the gretest space and place in our heartes then the heat that was kindled in vs toward heauenly thinges is abated and diminished These two the loue of this world and of the world to come are so crosse and contrary one to another that they cannot rest and remaine in the highest degree within vs but one cooleth and quencheth the other one ouercommeth and ouermastereth the other We would account him a foole and destitute of ordinary vnderstanding a simple man or a very Child that would preferre Copper before Gold a graine of Barly before a Pearle or precious Stone or would make choise of Chaffe before the Wheate or chuse the Huskes before the Corne and yet there are a thousand and ten thousand worse Fooles in the World which take themselues to be great wise men prudent and politike men of deepe and profound reaches who would disdaine and scorne at it to be accounted either Childish or foolish Naball was t 1 Sam. 25. 25. a rich man and no doubt tooke himselfe and was taken of others to be a wise man yet setting his minde wholly vpon his goods he is called by the Scripture a foole The rich man mentioned in the Gospell u Luke 12 16 17 18 19 20. when his ground brought forth fruits plentifully thought with himselfe I will pull downe my Barnes and build greater and saide to his Soule Soule thou hast much goods laid vp for many yeares liue at ease eate drinke and take thy pastime but though he were rich and therefore thought himselfe wise yet God saide vnto him O foole this night will they fetch away thy Soule from thee and then whose shall those thinges be which thou hast prouided Neither was this the case and condition of this man alone but it is the case and condition of euery one that gathereth riches to himselfe and is not rich in God This rich man is dead and gone but hee hath left a plentifull of spring and a great generation behind him Looke vpon mens liues and see whether the cares of this life be not the first in their thoughtes purposes prayers and practises Giue them enough of this world and let him that will take the world to come All their study all their toyling and moyling is for the red and white earth that is for Gold and Siluer and other trash of this world as if they could neuer be full of it as if they would neuer be weary of it as if they should neuer depart out of it It is saide of Salomon Prou. 30 x Prou. 30. 15. The Horsse-leech hath two Daughters which cry bring bring so is it with these worldly minded men they can neuer be satisfied they alwaies cry out for more they will not be content they cannot say they haue enough It is a token of a brood basely borne that respecteth not the inheritance of sonnes so it is an euident signe that wee are not the sonnes
Profaners of the Sabbaoth 124 Prouision for the poore 160 Prouidence of God orders all thinges 295. It exempts men from sinne 300. It comforteth 302. It giueth contentation 303 Puritan how it arose 93 Q. Questions answered whether the holy Ghost be excluded in Salutations 4â Why Paule cals God his God 66. Whether Faith respecteth the Saints Ibid. Why Faith is restrained to the Saints 67 how Infants can be saued that want faith 8â Whether all that cannot say God is their God are Reprobates 81. Whether the Spirit may bee lost 133. Whether a Christian may not be angry 174. Whether it be sufficiently to haue Faith inwardly in the heart and so to conceale our Religion 88. Whether vnlawfull to respect persons 189 Whether we may heare none but our owne Pastors 202. Whether God be not able to saue vs without the ministers 215 Whether al men would beleeue if they heard God speake 218 How the promise of long life is kept 39 What they must doe that are not able to restore 413 We must not aske the question why all beleeue not 240 Question whether it be lawfull to sue at the Law 246 Whether the faithfull can fall away 491. R Rash Iudgement 6 Reading is not Preaching 208 Who hold reading to be preaching 209 Reioyce when we ought 68 Repinining See Enuy. Religion must be professed 86 Reproofe of such as loue onely the vngodly 115 Reproaches See Taunts Repentance blots out the reproach of sinne 88 317 Residents required of Pastors 19â 196 Reason against Non residency 196 197. Regeneration wrought by the word See Preaching Reuenge not iniuries 304. Reasons to proue we ought not 305 Repentance not to be delayed 318 Repetitions 406 Restitution 413 Reward a meanes to moue to godlinesse 226 Religion brings profit with it 230. The seuerall sorts of profit 231. It makes all the Family dutifull 234. It is no inheritance 237 Reformed Families haue often in them vnreformed persons 237 Repentant offenders must be forgiuen 244 Reioyce at our Brothers good 421 Regeneration 424 Reproofe 430 Reward prooues not merit 463 Rich men want reproouers 27 Rigour 480. in punnishing to be auoyded 176 177 Riches abused 275. Riots and Rowts condemned 369 S. Sabaoth to be duly sanctified 23 Saints are not to be prayed vnto 66. not to be beleeued in 103. why so called 117. There are Saints vpon earth 118 Two sorts of Saints 118. No reproach to be a Saint 119 Saints of the Popes making 121 Saints how they may be honoured 145 Wherein it consisteth Ibid. Salutations 465. they beseeme the Seruants of God 471 Sanctification a signe of election 122. necessary in all Ibid. Seruants we are to all 134 Sermons read 212 Seruants are of two sons 365. how they must do their duty 284. Whatsoeuer they do heartily is accepted 285. how they are made obedient 235 Seruants ââ¦lly entreated 329 Sacraments 391. What they are ibid. the causes of them 392 Sathan hinders prayers 462. how he poisoneth it 461. he perswades it will merrit ibid. how he is to be resisted Ibid. Sins of the penitent not to be increased 311 Selfe-Loue 258 Sinfull men contemne the Ministry 296 Sharpenesse See Rigour Slanderers of the godly reproued 96. they are petty-Deuils 144. we may be such by holding our peace 429. Slander to religion to make it enemie to Princes 263 Slander that we make God the author of sinne 301 Solitary life 23 Soule-Labour is greatest 36 Soule-Loue the truest 44 Societies of the vngodly must bee shunned See Company Soule more excellent then the body 505 Spiritual blessing chiefly to be craued 49 Sport not at sinne 72 Spirit compared to fire 133 Spiritual graces to bee preferred before earthly 500 Speech how to be ordered 477 Standers at a stay reprooued 131 Stirre vp the guifts of God See Gifts Strangers not to be wronged 443. Infidels respected them Ibid. Superiours to be reuerenced 177. they beate Gods Image 178. they must vse mildnesse toward Inferiors 333 334. they must instruct them 344. Profitable Meditations for Superiors 335 Suretyship lawful 373. how it may be vsed lawfully 377 Christ became our Surety 375 Sureties for euil persons 379 Rash Suretiship the vndoing of many 381 Sureties must do three things 383 Submission to the Gospel 401 Subscription 494 Suing at Law 246. what to be obserued in it Ibid. Suspitions 427 T Taunts must not discourage vs. 120 Tale-bearers 427 Testaments of the dead allowed 387. rules to be obserued in them ibid. Thankesgiuing required 68. 425. 456. it is to be giuen to God alone ibid. not only for our selues ibid. not to be seuered from prayers ibid Theft in borrowing 4 3 Time-seruers 486 Times and seasons of our conuersion in Gods hands 607 Titles giuen to the Ministers 34 Triall of our conuersion how to be made 232 Translations of Scripture â09 True Religion alters a man â27 Troubles of our Brethren must touch vs 422. we must seek to remedy them 423 Tongue 475. 476. How to order it in speaking 477. How it is abused Ibid. English Traytors made Romish Saints 19 Turkes Common-wealth 376 V No valour to reuenge 250 Vaine to set our selues against the Gospell 3 Vaine-glory 146 147 Vanity of this World 505 Vexing of the Saints 1â0 A vexation to dwell among the vngodly 150 Vnequall marriages 32 Vncertainty of humane things 154 155 Vnblameable infirmities See Infirmities Vnrepentant Sinners must bee charged with their sinne 320 Vngodly hate the godly 325 326 Vnthankfulnesse of the poore 412 Vniuersall vocation and election there is not 240 Vncourteous speaches 475 Vnknowne tongue in prayer 498 Voyce of God cannot be indured 218 Vpbraiders of penitent persons 314 Vse maketh men prompt 133 Vse not guifts to the hindrance of others 138 Vse of our goods belongs to the Saintes 372 Vserers 410 W Want of outward blessings See blessings Weake ones not to be despiced 83. they must be strengthened 478 Weake Faith auaileable 285 Wiues must be helpers of their husband 29 A Christian Wife is a great blessing 30 Wiues must wait the fittest times 31 Wife that is godly 326 328 Way to breed obedience in all sorts 234 Wicked men haue nothing theirs 60. Al things are set against them Ibid. they are Bond-men 115 Wicked prouoke Gods wrath against Princes 268. They are the greatest breakers of Princes Lawes â63 Wicked are Vsurpers 23â 497. They are miserable in earthly things 49â Willingnesse in all duties 2â2 The minister must shew it in Preaching 286. The people in hearing 287 Worship must be performed with the whole body 94 Works of mercy must be specially shewed to the godly poore 111. They are accepted as done to Christ Ibid. Workes which are meritorious See Meritorious Wofull the estate of Apostataes 485 Wils of the dead See Testaments Word is seed and meate 130 World a bait 488 Worldly men reprooued â01 Wretched estate of such as are without the preaching of the Word 213 Writings allowed for assurance 386. They stay suits 388 Y Yeare what best welcome to the couetous 409 Young persons owe duties to olde Men 180 They must suffer them to speak Ibid. they must giue them place Ibid. Z Zeale commended 10. Scoffers at it punished 10 11. It must be tempered with knowledge 11 True Zeale what it is 11. It is commended in good things 433 Zeale blinde 11 Faults escaped PAge 9. line 34. read knot of loue l. 36. r. prisoner of Christ page 5. l. 55. dele of p. 20. l. 41 42. r. our p. 36. l. 12. r. prison pag. l. 46. read if meat page 54. l. 54 read to reside page 77. li. 18. read but what pa. 123. l. 2. r. so old page 150. l. 34. r. mire p. 152. l. 18. r. leaues pag. 165 l. 18. read cooperation p. 167. l. 1. r. waies p. 174. l. 54. r. persons p. 178. l. 19. r. swarme p. 183. l. 43. dele bee p. 197. l. 7. read vigilant p. 219. l. 38. r. distractions p. 220. l. 18. r. and that p. 227. l. 15. r. the name p. 248. l. 18. r. not to hate l. 19. not to desire p. 250. l. 1. r. Amnon p. 254. l. 13. r. all such p. 265. li. 19. r. the inheritance p. 287. l. 18. r. and no. p. 288. l. 14. r vnto our p. 301. l. 1. r. could not p. 302. l. 7. r. spurre p. 303. l. 30. r. strayeth p. 319. l. 3. r. charge p. 341. l. 5. r. burned p. 350. l. 41. r. mutuall p. 352 l. 34. r. consent p. 360. l. 49. connecting p. 369. l. 44. r. being p. 370. l. 3. r. Churles p. 372. l. 13. read them not p. 381. l. 31. or the. p. 401. l. 11 r. guided p. 415. l. 30. dele no. p. 11. l. 15. r. albeit they want and ability to releeue them p. 260. l. 22. r. make him p. 433. l. 1. r. them striue p. 441. l. 31. r. to be the. p. 443. l. 11. r. no pitty p. 450. l. 50. r. to ouercome p. 457. l. 31. without profit p. 462. l. 24. r. of merriting p. 475. l. 52. vnregenerate heart p. 426. l. 12. r. not the. p. 427. l. 51. dele with p. 449. l. 42. read when he p. 447. l. 2. if we p. 267. l. 23. we had 227. in Margin r. Sophoc in Aiace p. 489. l. 21. read they will and l. 30. r. pace p. 495. l. 38. r. not want
threw him into the water to drowne him and at all times sought to destroy him when he beheld with the eyes of a Father that his childe fomed at the mouth gnashed with his teeth pined away in his body and was bruised in his bones hee was tempted with vnbeleefe and this made him cry out with teares a Marke 9 24 Lord I beleeue helpe mine vnbeleefe This is it wherein the Lord forewarned and fore-armed Peter b Luke 22 32. Behold Satan hath desired you to winnow you as Wheat but I haue prayed for thee that thy faith faile not He prayed not that their Faith should not be tried but that it should not be destroyed forasmuch as they must on euery side be assayled But the Faith of many is such that they say they perfectly beleeue and they thanke God they neuer doubted in all their life This Fath is no Faith it is an idle conceite a vaine perswasion a foolish presumption Lastly the true Faith encreaseth by degrees it is like vnto a graine of mustard seede which at the first is the least of all seedes c Math. 13 31 which afterward groweth vnto a Tree that the Birdes of the Ayre come and builde their Nestes in it and therefore wee must d Rom. 1 17. proceede from Faith to Faith But many amongst vs that will needes be in the number of the faithfull neuer feele these Degrees of Faith they see not any encreasing or decreasing any shining or ecclipsing of their Faith Nay they neuer examine themselues whether they be in the Faith or not They neuer consider whether they go forwarde or backeward in the wayes of Godlinesse they can cast vp their accounts euerie Weeke with the worlde but they can suffer whole moneths and yeares to passe ouer their heades and neuer once offer to make leuell with the Lord. If wee will assure our owne hearts that wee haue this true and perfect Faith in Christ let vs obserue the manner and measure of it the steppes and degrees of it how we walke by it and labour by all holy meanes to encrease it in vs. Thus much touching the Obiect of Faith Now let vs consider the Obiect of Loue. Loue toward the Saints The meaning of these words is first to be obserued and then the Doctrines are to be gathred which the Spirit of God offereth in this place to our considerations By loue we are to vnderstand the fruits of loue mercy consolation compassion brotherly kindnes reliefe pity and whatsoeuer fruits of charity we see them want stand in need of It standeth in the affection of the mind in the words of the mouth and in the workes of the hand By Saints we do not vnderstand such as are deade and deceased but those that are liuing not such as are of the Church Triumphant but in the Church Militant not such as are crownd with glory in heauen but those that dwell vpon the earth not such as are inrolled in the Popes Register and stand in redde Letters in the Popish Kalender but the faithfull whose Names are Written in the Booke of life which are the true members of Iesus Christ Thus much touching the true Interpretation of the Wordes We see heere that Loue is described by the Obiect thereof to wit the Saintes For as Christ is not the Obiect of our Charity e Psal 16 2. for our wel-dooing extendeth not vnto him so the Saints are not the Obiect of our Faith but as Faith hath respect and relation to Christ so hath loue reference to the Saints Now we haue shewed already that Philemons loue is commended toward the Saints because he had a principall and speciall care of them True it is he neglected not others but he was most of all mindfull of the godly poore and distressed Brethren Doct. 8. The works of mercy are especially to bee shewed to the poore that are godly We learne heereby that the workes of mercy are especially to be shewed to the poore among vs that are faithfull which may bee accounted of the fellowship and Communion of the Saints Howsoeuer all such as are poore are in their pouertie to bee regarded inasmuch as Christ hath taught vs that the poore we shall haue alwayes with vs yet the Godly poore that haue piety ioyned with their pouertie are before others and aboue others to be respected and releeued In the performance of this duty we see the practise of the Prophet Dauid going before vs a psal 16 2 3. and leading vs the way O my soule thou hast said vnto the Lord thou art my Lord my well-dooing extendeth not to thee but to the Saintes that are in the earth and to the excellent all my delight is in them In like manner also our Sauiour Christ describing the manner of the last Iudgement when hee shall giue to euerie one according to his Workes b Math. 25 40 declareth that the fruites of mercie bestowed vpon the members of Christ beeing sicke imprisoned hungrie thirstie naked and in necessity are allowed as notable fruites of a iustifying Faith and of a true loue and accepted as done to Christ himself So the Euangelist Luke testifieth in the Acts that c Acts 4 32. the multitude of them that beleeued were of one heart and of one mind they had all thinges common no man accounted any thing he possessed his owne but to serue the necessary vse of the Saints The Apostle hauing prooued in the Epistle to the Romanes that we are iustified freely by the grace of God without the works of the Law wherby we are at peace with God commeth to set down the fruits of Faith Chap. 12. Reioycing in hope continuing in Prayer d Rom. 12 13 distributing vnto the necessities of the Saints giuing your selues to Hospitality Heereunto come diuers Lawes which God ordained among his people e Deut. 15 17 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 need All these testimonies of Scripture doo proue that the poore which are godly are most of all to bee succoured and sustained as they that for the most part stand in greatest need to be helped Reason 1. The Reasons heereof are to be considered First it is a fruit of our election which we ought to assure to our selues more and more The Apostle Iohn testifieth this f 1 Iohn 3 14. We know that wee are translated from death to life because wee loue the Brethren he that loueth not his Brother abideth in death We ought daily to gather arguments to perswade our hearts of Gods loue towardes vs which we shall see by our loue toward our brethren The election of God is hidden in himselfe the cause of it is not in our selues but we
abhorre as open blasphemy This also is the opinion of all our Teachers that euer were among vs as were easie to shew u Calu. instit lib. 1. cap. 18. by infinite Testimonies out of their writings if it were necessarie Nay which is more we teach no more then the Schoole-men of their owne side the Men of their owne Religion the Doctors of their owne profession First I will declare what we hold touching Gods prouidence ordering all thinges euen sinne it selfe which is out of order and then confirme the same out of Popish Writers thereby to stop their mouthes and to aunswer the false imputations that are laid vpon vs that if they will not see what we hold yet they may vnderstand themselues or if they wil needs condemne vs let them condemne their own Prophets That which we x God worketh in sin three waies teach of Gods actions concerning sinne may be reduced and referred to these three heads First he is the Vniuersall cause of all things he sustaineth mankinde that in him he liueth and mooueth and hath his being yea he vpholdeth the beeing and moouing of all his Actions good and bad insomuch that no Man could mooue hand or foote to an Action no nor haue beeing himselfe if God sustained and supported not so that the act is of God as also the actions of all Creatures Now if they will not be ignorant but take knowledge of their doctrine y Occham qu. 5. lit K. many among them affirme full as much that God is immediatly the first cause of all thinges produced by the second causes but of things euill he is the mediate cause in that he produceth and preserueth the Creature that is the mediat cause of euill So likewise another saith z Bartol Med in â 2. qu. 93. art 6. pag. 496. A Sinner when hee sinneth doth against the law and will of God in one sense and in another not against them He doth indeede against his signified will and against his precepts and prohibitions c. but against the will of his good pleasure he doth not nor against the effectuall ordination of God In this maner and meaning write many others a Bann 1. part qu. 49. art 2. that no sinne falleth out beside the will and intention of God Secondlie we teach that God being free to bestow where he will to restraine where he will and being bound to none doth with-hold his Grace withdraw his spirit and leaue the wicked to themselues whervpon it followeth that their minds are blinded their harts are hardned and they cannot chuse but sin But how may some man say doth God harden I answer not by inspiring euill into men not by creating any sin or corruption in their will which was not there before as he doth grace in their heart but by denying them the power of his grace which might mollifie them and by offering them sundry obiects which they conuert into occasions of sinne and by deliuering them ouer as a iust Iudge to the tentations of Sathan whereby they are ouercome and haue neither power nor will to stay themselues For when God departeth how can it be but Sathan should come in place This is not strange Doctrine among the Papistes themselues One saith b Occham 3. qu. 12. lit yy that GOD is a debter to no man and therefore he is bound neither to cause that Act nor the contrary nor yet not to cause it but the will of the Creature by Gods Law is bound not to cause the act and so consequently sinneth by doing it Lastly we teach that God doth both order or ordinate the sinne that is committed which is nothing else but a directing of it as pleaseth him that it goe not beyond his will neither otherwise then seemeth good in his wisedome Sometimes he restraineth it that it shall not passe nor proceed farther then he appointeth who giueth bounds vnto the Sea Sometimes he turneth it to another end then the person intended that practised it Both these we see euidently in Iobs tentations The Deuill desired nothing more then to destroy body and soule but God restrained his rage appointed how far he should goe and what hee should not doe and wrought Iobs greater good by his greatest mallice Sometimes also hee maketh way for sinne to passe that thereby he may punnish one sinne with another And doth not the Church of Rome teach as much Yes fully as much Bellarmine in the third Tome of his Controuersies saith as much c Bellar. de amiss grat lib. 2. cap. 13. that God not onely permitteth the wicked to do many euils neither doth he onely forsake the godly that they may be constrained to suffer the thinges done against them by the wicked but he also ouer-seeth their euill wils and ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them Thus wee see that if our Aduersaries looke well into their wordes and know their owne voyce tââ¦y shall not neede to exclaime and cry out against vs that we make God the Authour of sinne seeing the same speeches in the same cause are vsed by themselues We freely confesse that God willeth nothing that is formally sinne as he willeth that which is good but he hateth it and forbiddeth it absolutely d Esay 30 21. Rom. 2 15. within vs by the light of his holy spirit e Deut. 27 26 and without vs by the light of his holie word The first entrance of sinne into the World was by the voluntarie action of mans will corrupting it selfe God inspiring or infusing no euill into it To conclude let vs know that as we all agree that euery Act is of God so wee must take a difference between the action the euil that is in the action The action it self is of God but the defect or disorder of the action is from the Instrument which beeing corrupt can it selfe bring foorth nothing but that which is corrupt If a man spurne forward a lame Horse that halteth down right in that he mooueth and goeth it commeth from the Rider but in that he halteth it is from the Horse himselfe If a man cut with an euill Knife he is the cause of the cutting but not of euill cutting but the badnesse of the Knife is the cause Or as a cunning Musition that plaieth vpon an Instrument that iarreth and is out of tune the sound is from him that playeth who obserueth due proportion of time and a right order of striking but in that it iarreth it is in the Instrument it selfe The like we must hold of Gods prouidence ouer wicked men and Angels and all their actions hee putteth no wickednesse into them but he ordereth and gouerneth that which he findeth in them and bendeth it by his infinite wisedome and power to a farre other end then the euill Instrument intended The whole cause of sin is truely and properly in Satan and in our selues Vse 2. Secondly this Doctrine