and extreame necessity accompanied with extreame iniquity and impiety is a double misery a double wretchednesse a double vnhappines Let this therefore comfort vs and temper the greatnes of our affliction seeing God doth care for vs aboue all his Creatures yea before the rest of mankind charging those that are rich in this world to make a difference betweene man and man betweene person and person betweene poore and poore euen such a difference as he himselfe hath made who preferreth the sheepe of his owne Pasture before Goates the Sonnes and Daughters of his owne familie before bastards the heires of his Kingdome before Aliens and strangers the vessels of honour before the vessels of dishonour As for the poore that are wicked vngodly leud and prophane so long as they liue in their wickednesse vngodlines leudnesse and prophanenesse they are no parts of Gods family they are bastards not sonnes they are members of the Deuill not members of Christ they are cages of vncleane Birdes not Temples of the holy Ghost they are as dung and drosse of the earth not siluer and Gold for the Lords house Seeing therefore God doth cast them downe into the second ranke let not vs aduance them aboue their place God is the God of order not of confusion and if we be of God let vs establish among vs the order that he hath planted Let vs iudge with righteous iudgment and lay all partiality aside Let vs not respect the poore because they are our friends but because they are the freinds of God Let vs not see to those that are neerely alied to vs but to those that are of the kindred of Christ which heare o Mat. 12 50. Luke 11 28. his word and keepe it who are his Mother Sister and brother Heereby they shall be encouraged in well doing and we shall by our godly care of them prouoke them to greater zeale and to a constant continuance in their profession Wherefore let this be the rule to guide and gouerne vs Such are to be vsed best which are indeed best let them haue most releefe of the body that haue most grace and godlines in the heart Godlines giueth the preheminence and vngodlines bringeth reproach and setteth a note of infamy vpon his face that is defiled with it True it is others must haue their portion and proportion but it must be so rated that they be in the first place prouided for that are most religious in heart and painefull in their callings and thankfull to their weldoers For where true Religion hath taken place it will make them diligent in their busines and seruiceable to those of whom they haue receiued good thinges As for those that are idle and vnthankefull they neuer tasted of sound Religion and do nothing else but abuse their profession Thus much of the persons to whom we must do good that is especially to the faithfull Toward the Saintes The faithful are heere called by the name and title of Saints By this word are all such called as are the true members of Christ-Iesus whether they be liuing or dead in this life or out of this life But in this place onely such are meant as liue vnder the couenant of grace and fight the Lords battels against Sinne the World and the Deuill Now they p Why the Godly are called Saintes are called Saintes or holy for these causes First because they are separated by the mercies of God from the filthinesse and damnable condition of this world they are gathered into a Church and set apart for the pure seruice of God Secondly because they are purged and cleansed from their sinnes by the precious bloud of Christ Thirdly because they expresse the fruite heereof in holines and righteousnesse they are altered and changed from that which they were by nature they are regenerate and created anew they are renewed in their willes affections purposes and practises This is contray to prophanenesse Doctrine 9. Such as truely belong to Christ are Saintes We learne from this title giuen to the faithfull that they which truely belong to Christ are Saintes that is are sanctified cleansed and purged from their sinnes and iniquities by the bloud of Christ are deliuered from the slauery and bondage of sinne and are enabled by the grace of God in some measure to serue him in holines and righteousnesse all the daies of their life In this respect the Isralites when God had chosen them out of the world to be his people and seruants a Exod 19. 6. 1 Pet 2 9. are called a royall Priesthood and an holy Nation This name of Saints is vsuall and common with the Apostle Paule in all his Epistles In the Epistle to the Romanes he writeth to all Rome beloued of God b Rom 1 7. Acts 9 41. called to be Saints So he writeth to the Church of God which is at Corinth to them that are c 1. Cor 1 2. and 14 33. sanctified in Christ Iesus Saintes by calling with all that call on the name of our Lord Iesus Christ in euery place and afterward he saith God is not the author of confusion but of peace as we see in all the Churches of the Saintes So he sheweth in the Epistle to the Ephesians d Ephe 3 8. and 5 3. that to him the least of all Saintes this grace was giuen that he should preach among the Gentiles the vnsearchable riches of Christ The Prophet Dauid also saith e Psal 85 8. I will hearken what the Lord God will say he will speake peace vnto his people and to his Saintes that they turne not againe to folly All these places do plainely proue that they which beleeue in Christ and belong to him truely may be called Saintes and holy men Reason 1. The reasons are these First because they are there-vnto called and chosen in Christ they are thereunto iustified and redeemed by Christ For we are chosen before the foundations of the world to be holy f Ephe 1 4. He hath chosen vs in him that we should be holy and without blame before him in loue It is the end of our calling as the Apostle teaeheth 1. Thes 4. This is the will of God euen your sanctification and that ye should abstaine from fornication c. for g 1. Thes 4 3 7. God hath not called vs vnto vncleannesse but vnto holines It is the end of our redemption as Zachary sheweth that the Lord God of Israell hath visietd and redeemed his people h Luke 1 68 74 75. that we being deliuered out of the hands of our enemies should serue him without feare al the daies of our life in holines righteousnes befo rt him Seeing therefore God hath called vs with an holy calling and appointed vs to be Saintes by his decree of our election by the efficacy of our calling by the vertue of our Iustification and by the power of our redemptiō it followeth that all the faithfull may worthily
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
is sweeter then the Hony it is purer then the Gold it is better then the Pearles more nourishable then meate more forceable then the Leauen more profitable then the Raine more comfortable then the Dew that falleth vpon the Herbs It is able to make a Blinde man see a Crooked man straight a Bond man free a poore man rich a sicke man whole nay a dead man it is able to make aliue againe This is a great worke it is a wonderfull Miracle that God worketh in the time of the Gospell We are borne dead in sinnes g Ephe. 2 1. and trespasses without Faith without Repentance without Grace without God without Hope without Sanctification without Saluation but the Word of God is able to bring restoring of sight to the blinde deliuerance to the Captiue liberty to the bruised healing to the broken hearted and life to the dead This is noted as the end of Paules calling and sending to Preach the Gospell h Act. 16 18. To open their Eyes that they may turne from darknesse to light and from the power of Sathan vnto God that they may receiue forgiuenesse of sinnes and an inheritance among them that are sanctified by Faith in Christ Iesus Thus also the Author of the Epistle to the Hebrewes writeth i Heb. 4 12. The word of God is liuely and mighty in operation and sharper then any two-edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit of the ioynts and the marrow and is a discerner of the thoughts and intents of the heart If any aske the question how it hath this power I answer not by any inherent quality in it selfe nor by any force it receiueth from man that preacheth it but from the Supernaturall power of God k Gal. 2. and Psal 19 7 8 13 who is mighty in the hearts of men reioycing the heart conuerting the Soule giuing wisedome to the simple graunting light vnto the eyes and keeping from presumptuous sinnes by it Reason 2. Secondly that way whereby God worketh Faith in vs by the same meanes he beginneth our new-birth and maketh vs his owne Children But the ordinary meanes to worke Faith in vs is the preaching of the word For how shall they l Ro. 10 14 17 call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And how shall they Preach except they be sent So then Faith is by hearing and hearing by the word of God We see heereby that Faith is the cause and beginning of repentance we see also that Faith is wrought by the word and therfore by necessary consequence repentance must come by the word Here are three things offered to our considerations the Word Faith and Regeneration Regeneration is a fruit of Faith Faith is an effect of the Word the Word is preached by the Minister Now it is a true rule m Causa causae est causa causati that the cause of the cause is also the cause of the effect and therefore the preaching of the Word beeing the cause of Faith which causeth Repentance and Regeneration must also needes be the cause of Repentance and of Regeneration Reason 3. Thirdly it is the ordinance of God to worke this good worke of Regeneration in vs because we cannot by our wisedome or any naturall guifts in our selues though most esteemed in our owne eyes and greatly magnified by others attaine sanctification of life or beleeue vnto saluation This the Apostle testifieth 1 Cor. 1. and maketh this the reason why God will saue vs by the hearing of Faith preached n 1 Cor. 1 21. Seeing the World by it owne wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue There is a double knowledge of God and a double way to know him one Naturall the other Spirituall Naturall by the sight of the Creatures by the view of the world by beholding the heauens o Psal 19 1. Rom. 1 19. which declare the glory of God whereby the eternity the Maiesty the power the wisedome the greatnesse the goodnesse of God doe appeare Spirituall by hearing and hearkning vnto the word of God which not onely beareth witnesse to those essentiall properties of God more sufficiently and fully then the former but setteth down distinctly the Trinity of the persons and the mercy of God toward the elect promised and performed vnto them for Christs sake Naturall reason is blind in the matters of God and though it may serue to make vs without excuse it cannot suffice to bring vs to saluation without a farther and better guide So then the Lord to make the wisedome of the World foolishnesse and to gaine glory to his owne Name and to shew that he hath vouchsafed that grace mercy to vs which he denyed to the wisest among the Gentiles that were learned and skilfull in all humane knowledge but were vtterly ignorant of his Word hath raised vp to vs a light which they neuer saw and made vs to heare the sound of a voyce which they neuer heard Seeing therefore the word preached is of so great force that it causeth Faith in vs which all the wisedome of the World could neuer worke it followeth that this word of God is the ordinarie cause or Instrument of our conuersion and saluation This is so plain so pregnant a truth that it is greatly to be wondred that any should stumble or stagger at it and that all doe not submit themselues vnto it Obiections brought to proue preaching not to be the ordinarie meanes to beget faith But because doubts arise and Obiections are made against this point and principle plainly proued and firmely established by reasons out of the Scripture let vs see what they are and how they may be answered Obiection 1. First of all it is obiected that there are other meanes effectuall to worke Faith and to bring to Repentance as afflictiō or priuat admonition Touching affliction such as liued in Idolatry in ignoraunce in vncleannesse that fauoured wholly of the flesh and nothing at all of the spirit haue bin brought to confesse and forsake their sinnes and to humble them-selues vnder the mightie hand of God some being afflicted in body p 2 Chron. as Manasseth others troubled in Conscience feeling the wound of the spirit groaning vnder the stroke of Gods iudgements q Actes 9 6. as Paule in his conuersion haue by this meanes had Faith and Repentance giuen vnto them And touching priuate exhortation it is made auayleable to turne vs to God Hence it is that the Apostle teaching that a beleeuing Husband may with a safe Conscience vse the company of an vnbeleeuing Wife and a beleeuing Wife vse the companie of an vnbeleeuing husband so that the one ought not depart from the other hee vseth this Reason
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
A COMMENTARIE VPON THE EPISTLE OF SAINT PAVLE TO PHILEMON Wherein the Apostle handling a meane and low subiect intreating for a Fraudulent and Fugitiue Seruant mounteth aloft vnto God and deliuereth sundry high Misteries of true Religion and the practise of Duties oeconomicall Politicall Ecclesiasticall As Of Persecution for Righteousnesse sake Of Christian Equity and Moderation Of Gods free Grace forgiuing offences Of Houshold Gouernment and priuate possessions Of the Conuersion of Sinners and Communion of Saints Of Faith and good workes Of Friendship and Suretiship Of Prayer and Hospitality Of the Gospell and Almes-deedes Of Gods Prouidence And of the force and fruit of the Ministery ¶ Mouing all the Ministers of the Gospell to a diligent labouring in the spirituall Haruest and the people to a conscionable attending to the word of Saluation as to Gods high and holy ordinance for our conuersion with assured hope of his wonderfull blessing vpon the sound Preaching of the one and the sauing hearing of the other Written by WILLIAM ATTERSOLL Minister of the word of God at Isfield in Sussex Luke 17. 3. ¶ Take heede to your selues if thy Brother trespasse against thee rebuke him and if he repent forgiue him ¶ Printed at London by William Iaggard 1612. TO THE RIGHT WORshipfull Sir THOMAS PELHAM Baronet encrease of GRACE in this life and eternall GLORIE in the life to come AGesilaus King of Lacedemon when one praised a certaine Orator that he could stretch out small matters at large and length and amplifie them with many words both fitly and fully answeared him But I cannot a Plut. Apotheg thinke him a good Shoo-maker that would put a great and wide Shoo vpon a slender foote There be many I feare who considering the shortnesse of this present Epistle and comparing it with the largenesse of my Exposition will bee ready to suppose and surmise through the fore-stalling of their preiudicate Opinion that to a little Citty I haue set vp wide Gates and to a slender body haue fashioned a wide Garment both which are faulty and vnfit But if these partiall Iudges would weigh the cause aright in iust and equal Ballances without the corrupt affections of Malice or Enuy I doubt not but they will rather thinke that to a great Foot I haue fitted and applied a little Shoo. For this Epistle Written to Philemon though it be short in words and comprehended in a little compasse yet if wee regard and respect as we ought to do either the pithy and profound substance of the matter or the cunning or rather curious Art of Paul the writer or the great and glorious Maiesty of God the Endighter which shineth and sheweth it selfe euen in the least things we shal be constrained to confesse that this is a right great Epistle and as b Macrob. comment in Som. Scipion. lib. 2. cap. 5. one saith in another case Verborum parua sed rerum foecunda and the Interpretation of it very breefe both in regard of the Worthinesse of the Argument and the Wisedome of the Spirit that appeareth therein A Diamond may be little yet it is of great price The eye is small yet it seeth farre The heart is little yet is it the life of the body It pleaseth God to shew forth the greatnesse of his power in the least works of his hands And as Merchants that cast Accounts c Vellei Pateri hyster lib. 1. comprize greater summes in shorter roome so doth the Apostle handle most weighty Matters Mysteries within the slender compasse of a few Verses that we should rather weigh the worke then number the words He seemeth no where to reason more exquisitely and to deale more pregnantly then in this place Euery word almost hath the force of a Motiue and seasoning his cause with Wisedome and his doings with Art he so creepeth into Philemons bosome and closeth with him at a suddaine that by no meanes hee can start from him Sometimes by louing Titles Sometimes by Artificiall insinvations Sometimes by fauourable preuenting of Obiections Sometimes by Rhetoricall perswasions Sometimes by earnest Preparations Sometimes by Charitable Mittigations Sometimes by strong Obligations Sometimes by deepe Protestations Sometimes by fit Reuocations and sometimes by forcible Arguments as it were by so many courteous Congies and vehement Adiurations hee dealeth and preuaileth in such sort with him d Liuy histor lib. 45. as Popilius the Romaine Ambassador against Antiochus King of Syria who hauing deliuered his message from the Senate made a circle about him with his rod and charged him to put off all delayes and giue him present answere before hee departed out of it Thus doth the Apostle lay his Net and cast his Chaine about Philemon that he hampereth him fast and holdeth him close before he is aware of any such matter This Philemon to whom the Epistle is directed was a Wealthy man a Cittizen of Colosse the Host of the Church who had a Seruant named Onesimus he hauing pilfered and purloyned some of his Maisters goods fled away from him and the Church that was in his house For whatsoeuer the care and diligence of the Gouernors be lewd persons do oftentimes shroud themselues vnder their Roofe But comming to Rome no better then a fugitiue hee heard Paule preach the Word which is as e Ier. 23 29. an Hammer to breake in pieces the stony hearts of vnregenerate men and f Rom. 1 16. the power of God to saluation to all that beleeue so that he acknowledged the falt he had committed and desired to be reconciled to his Maister whom hee had offended He being thus gained to the Faith g Gualt hom 1. in Philemon and kindely and courteously entreated by Paule Who becommeth all thinges to all men h 1 Cor. 9 22 that by all meanes he might saue some is by him sent back with these Letters of Commendation and intercession for him pleading his cause as it were at the barre effectually crauing pardon for him earnestly and teaching i Gualt hom 2 in Philemon thereby that no man albeit of the lowest sort and condition truly repenting ought to be despised and contemned He went away Vnprofitable he returned Profitable he went away k Gualt hom 5 in Philemon Peruerted he returned Conuerted hee went away a Seruant he returned a Brother Before he heard Paule preach hee was a Theefe but when he had heard him he became as his Naturall Sonne l Phile. ver 10 as he is not ashamed to call him and account him in this Epistle Question Vpon this occasion of this Seruants flying away and be-taking himselfe to his heeles a question may be demanded which also of some m Paraeus in Genes cap. 39. is handled whether it bee lawfull for bond-slaues that are bought with money such as the state of Seruants in those daies for the most part was to runne away from their Maisters forasmuch as the Apostle saith 1 Cor. 7 21. If thou mayest be free
please the tast of a well-affected stomacke I confesse the fault is in the Cooke that hath prepared and dressed it I would therefore entreat thee to accept of these three Dishes and to consider the person that was the writer the person to whom he writeth and the person for whom he writeth The person that penned it was Paule the Apostle the person to whom it was written was Philemon the Maister the person for whom hee wrote was Onesimus the Seruant Vpon these three as on certaine pillers stand the maine drift and purpose of this whole Epistle heere expounded Touching the first o The person of the Writer of the Epistle which is Paul the Writer he doth not stile himself in this place as commonly he vseth An Apostle of Iesus Christ but The Prisoner of Christ and declareth that he begat Onesimus to the Faith in Prison It is honourable to the Saintes to suffer for the truthes sake The Apostles reioyced that they were p Actes 5 41. Iames 1 2. Counted worthy to endure afflictions and troubles in a good cause They endured imprisonment as Martyrs not as Malefactors as Preachers of the Gospell r 1 Pet. 1 15 not As Busie-bodies in other mens matters as doers of good not as euill doers neuer ceasing to further the saluation of others euen when their bodies were restrained of libertie and yet in this want of enlargement they were mighty in deede and word to worke the conuersion of such as resorted vnto them verifying the saying of the Apostle 2. Tim. 2. 9. ſ 2 Tim. 2 9. I suffer trouble vnto bondes but the word of God is not bound Whiles he pleaded his cause in Chaines t Actes 16 28 hee had Almost caught Agrippa in the Chaine of the Gospell and wonne him to the Faith When he was come to Rome he would not be idle u Act. 28 17 23. but called the chiefe of the Iewes together and then expounded vnto them the way of Saluation testifying the Kingdome of God and perswading them those thinges that concerne Iesus both out of the Law of Moses and out of the Prophets from morning to night Thus doth one say most truely of him When he was bound he was stronger then they that bound him when he was a Captiue he was freer then they that kept him and when his Iudges examined him he examined them and set them at libertie that were vnder the thraldome of sinne and Sathan It is truely said of the Wise-man x Prou. 11 30 Dan. 12 3. He that winneth Soules is wise and shall shine as the brightnesse of the firmament and such as turne many to righteousnes shall shine as the Starres for euer and euer This wisedome is no where to be found no where to be sought no where to be learned but in the Word of GOD which is the wisedome of God and the power of God So then we see it is not the punishment that maketh a Martyr but the cause Some are punished as Malefactors some dye as Martyrs Ioseph was cast into the same y Gene. 39 20 and 40 3. Prison with the Butler and Baker of King Pharaoh They suffered imprisonment in the same place but the cause was not one for which they suffered Iosephs Maister tooke him and put him in Prison in the place where the kings Prisoners lay bound and there he was in Prison but because it was in a good cause and for a good conscience the Lord was with him and shewed him mercy and got him fauour in the sight of the Maister of the Prison The like we might say of Paule and Sylas who were not onely beaten with Rods but clapped vppe in close Prison with Malefactors but they were not without comfort in their sufferings z Actes 16 25 For At midnight they prayed and sung Psalmes vnto God so that the rest of the Prisoners heard them They suffered a 2 Tim. 2 9. As euill doers but not for euill doing And albeit they were Prisoners yet they were Christian Prisoners and when the body was ready to be offered and the time of their departure drew neere forgat b August ser de Sanct. Cypr. not their Apostolicall care of the Churches and watchfulnesse ouer the Lordes Flocke yea we see Paule in this place forgetteth not a base Seruant as shall bee shewed afterward Touching the second point c The person to whom Paul writeth we are to consider the person to whom Paule writeth which is to Philemon crauing at his hands the fruit of Christian Equitie and Moderation to forgiue him that had offended him according to the doctrine of the common Maister of them both Iesus Christ Luke 17. d Luk. 17. 3 4 Take heede to your selues if thy Brother trespasse against thee rebuke him and if hee repent forgiue him and though hee sinne against thee seauen times in a day and seauen times in a day turne againe to thee saying It repenteth mee Thou shalt forgiue him It is a great vertue in thee if thou e Isidor lib. 2. soliloqu wrong not him of whom thou art wronged It is great Fortitude if when thou art wronged thou remit it It is great Glory if thou be willing to spare him whom thou hadst power and ability to hurt As Christ taught forgiuenesse to others so he practised his owne Doctrine and f Luke 23 34. prayed for those that were his persecuters Philemon had bin greatly wronged by his false and theeuish seruant yet Paul craueth pardon for him vpon his repentance toward God and his submission toward his Maister It is the Doctrine of the g The doctrine of the Nouatiā Heretickes Nouatian Heretickes to deny hope of fauour and forgiuenesse to such as are fallen against whom Cyprian hath written a learned Epistle h Cypri ad Nouatian haeretic whereby they go about to kill whereas they should cure them that are wounded and to swallow vp them in despaire whom they ought to raise vp with comfort For they alledge that Christ threatneth k Math. 10 33 Whosoeuer shall deny him before men them will he deny before his Father which is in heauen But he vnderstandeth such as perseuer in it without repentance denying him vnto the end and forsaking him vnto the death such indeede he will disclaime and deny in the kingdome of his Father which plainely appeareth by the contrary in the opposite Member going before l Math. 10 32. where he promiseth that Whosoeuer shall confesse him before men them will hee also confesse before his Father which is in Heauen whereby hee meaneth such as continue in that confession and are faithfull without starting backward Peter being in the High-priests house did deny his Maister that chose him not only to bee an Apostle but to bee an elect vessell to preach the Gospell both to Iewes and Gentiles he denied him that bought him and redeemed him in word with an Oath with Cursing and Execration
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 coÌ„pany 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 â—hrist not actiuely as if Christ had put him in prison for in this sense he might be cald the Prisoner of Caesar to whom he had appealed that the enuy of the Pharisies and mallice of the Iewes might be repeaâ—ed and defeated Doct. 3. The persecutions of all true Christians are the persecutions of Christ The doctrine from hence is this that faithfull 〈◊〉 afflicted for the truth may account their tribulations afflictions to be the tribulations and persecutions
Churches for the most part on the Lords day assemble at one houre wee come together at one time a blessed houre a blessed time the best houre the best time in the whole Weeke O how should wee loue it how should we desire it how should wee delight in it Then do wee pray for the Church then the Church prayeth for vs then are wee mindfull of our Brethren then are our Bretheren likewise mindfull of vs then is God mindfull of vs all Then we call vpon God for his Saints then doo the Saintes vpon the earth call vppon God for vs then dooth GOD heare vs all both them and vs them for vs and vs for them This is a sweete Harmony and pleasant agreement when wee do thus with one minde and with one mouth glorifie God and with a feeling of Gods mercie can cry out Å¿ Psal 84 1 2 O Lord of Hoasts how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lorde for mine heart and my flesh reioyce in the liuing God On the other side great is their wickednesse and prophanesse that do not affect such times of publicke Prayers they shewe themselues to bee beastly minded and ledâ—… with the wicked Spirit of the Deuill into all abhominations neyther may such looke to finde any benefite or feele any comfort by the Prayers and supplications in those places and at such holie times powred out It is a great priuiledge belonging onely to the faithfull to haue right and interrest in the Churches Prayers It is not so with the wicked so long as they abhorre such meetings which are the most fruitful seasons when God with a gracious dew doth raine vpon his inheritaunce they are as barren trees and as withered branches that are reserued for the fire of Gods vengeance and heauy indignation This is it which the Prophet sayeth t Psal 129 8. They which go by shall not say the blessing of the Lord be vpon you or We blesse you in the name of the Lord. So long therefore as they remaine in this contempt of God and of his Religion the prayers of the Church shall not auayle them 3. Lastly it reproueth such as neglect this duty and whereas they should pray for others do curse and ban them and wish all euil to come vpon them The Prophet Ieremy complaineth that hee had neyther bought nor solde among that contentious people u Ier. 15 10. and yet euery one did curse him These men loue cursing and therfore it shall come vpon themselues and enter into their soules and as they loue not blessing so it shall bee farre from them We are commaunded x Math. 5 44 to loue in stead of hating to do good instead of hurting to pray instead of persecuting and to blesse insteade of Curssing But of this Doctrine wee haue spoken more at large y Vpon the exposition of Numb 21. else-where and therefore will I heere passe it ouer and proceede vnto that which followeth Verse 5. When I heare of thy loue and Faith which thou hast towardes the Lord Iesus and toward all Saints In these words the former Thankes-giuing is amplified by another circumstaunce containing the cause wherefore the Apostle gaue thankes to his God for him and did make mention of him in his Prayers because he had heard by the report of the Brethren howe great Faith and Loue were in him Heerein we haue these particulars to be considered First hee reduceth the principall pointes of saluation to two heads Faith and Loue. In these standeth the happinesse of the godly by these a Christian man is perfected for they are the chiefe graces of the Holy-ghost Secondly he beginneth with Loue and placeth it before Faith Faith indeed is more precious but it is inward and hidden in the heart and in Nature and order goeth before Loue but hee first nameth Loue because it is better knowne to vs better seene of vs and is as the Touch-stone to try our Faith For though the cause be more worthy then the effect yet the effect is more perspicuous and manifest so Faith being the cause of works is more excellent but Loue as an effect is more euident Thirdly wee see that albeit Faith be set in the last place for the reason rendered before yet Fayth is first defined and so the order somewhat inuerted Now it is described and declared by his Obiect that it respecteth Christ Iesus Last of all hee defineth loue which he aplieth to the Saints albeit it extend to Infidels to reprobrates to prophane enemies whom also we are to loue yet a speciall maner of loue is due to the Saints which are members of the same body with vs. For euen as God loueth all mankind and all the workes of his hand who as hee created them so he preserueth them feedeth them giueth them fruitfull seasons filleth their hearts with ioy and gladnesse and maketh his Sun to shine vpon them and the raine to fall vppon them to make them without excuse but he loueth his Church with a speciall loue not onely giuing them temporall blessings but such as do accompany saluation the one hee loueth as his creatures the other both as his creatures and his Children so are wee to loue all mankind as our owne flesh but not in an equal degree with the faithfull who are tied together in a straighter band because there is not mutuall loue betweene the godly and vngodly neither do they grow vppe into one body But the godly are charged to loue one anothâ—… and they are made the members of Christ and heyres with vs of eternall life and therefore loue is especially and principally to be shewed to the Saints that is vnto the Elect which ought to be aboue all the creatures in the world deere vnto vs z Why the elect are called Saints who are called Saints for two causes First because they are purged clensed from their sinnes by the blood of Christ Secondly because they are framed and fashioned by the spirit of God to an holy life and godly profession and conuersation Thus much touching the order interpretation of the words Now let vs see what doctrines arise from hence for our instruction and edification When I heard of thy Loue and Faith The Apostle doth not say heere that he saw and beheld or was an eye-witnesse of the Faith and fruits of the faith of Philemon but that he heard of them by the report of the Brethren Paule at this time as we haue shewed liued at Rome and Philemon dwelled at Colosse many Miles distant the one from the other yet his faith was published and his loue manifested throughout the whole worlde which necessarily inferreth that he openly professed them and made it knowne what religion he was of For if Philemon had not shewed boldly his faith and witnessed a good confession before many witnesses it had beene vnpossible that Paule being so farre from him should haue heard of it
6. Faith Loue do alwayes go together We learne hereby that faith and Loue are allwaies coupled together faith is not without Loue nor Loue without faith but faith and Loue goe together in all the seruants of God and can neuer be seperated and put asunder When Paule praied for the Thessalonians he remembred these two z 1. Thes 1. 3. to be in them their effectuall faith and their diligent loue It is said of the Church gathered together after the assention of Christ a Acts. 2 44. that all they which beleeued were in one place and had all things common Such as were true beleeuers were also commoners together such as had Faith in Christ had Loue toward the Saints This Luke sheweth more plainly afterward b Act. 4. 32. The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his owne but they had all thinges common Heere we see Faith and the manifestation of Faith by the fruits of Charity ioyned together To this purpose the Apostle saith c Gal. 5. 6. In Iesus Christ neither Circumcision auayleth any thing neither vncircumcision but faith which worketh by Loue. Heere also he coupleth Faith with Loue in one Yoake declaring that Faith is effectuall in the duties of Loue. So the Apostle Iohn teacheth that faith in Christ and Loue one toward another are thinges euer ioyned together d Iohn 3. 23. This is then his Commandement that wee beleeue in the Name of his sonne Iesus Christ and loue one another as he gaue Commaundement And the Apostle Iames speaking of the effectuall faith of Abraham whereby he beleeued and was iustifyed declareth that e Iam. 2. 22. the Faith wrought with his workes and through the workes was the Faith made perfect All these Texts and Testimonies of Scripture serue to teach vs that our faith must be accompanied with Loue and the one not deuided from the other Reason 1. The truth heereof will better appeare to euery one of vs If wee consider the Reasons For first they are as the Tree and the Fruite as the Roote and the Branch as the Fountaine and the Streame as the cause and the effect Faith is the Tree the Roote the Fountaine the cause Loue is the Fruite the Branch the Streame the effect The cause and the effect are Relatiues and haue relation and reference either to otherâ— so that the cause cannot be without his effect nor the effect without his cause and therefore both these must goe together The Prophet describeth the blessed man f Psal 1. 3. to be like a Tree planted by the Riuers of Waters that will bring forth her friute in due season whose Leafe shall not fade so whatsoeuer he shall do shall prosper Reason 2. Secondly faith separated from Loue or Loue separated from faith is a false faith and a false Loue. Faith without Loue or separated from the fruits of Loue is dead and without life a naked name without the thing an empty shaddow without substance a dead carcasse without breath It is nothing worth without Loue. The Apostle saith If a man had all faith so that he could remoue Mountaines g 1. Cor. 13. 1. 2. and had not Loue it were nothing he should be as sounding Brasse or a tinkeling Cymball So we read in the Epistle of Iames i Iames 2 20. That the Faith which is without workes is dead it is a Bastard Fayth a counterfet Faith an idle Faith which is no true Faith indeede but onely in Name For as a painted hand is no hand so a seeming Faith is no Faith Againe Loue without Faith is without his right order yea without his life soule his true cause and forme and so not good but euill not approued but reiected of God k Heb. 11 6. Rom. 14 23. For without Faith it is vnpossible to please God and whatsoeuer is not of Faith is sinne All workes of Iustice Mercy Righteousnesse to releeue the poore to feed the hungry to cloath the naked without Fayth are nothing worth nay all these beautifull shewes are beautifull sinnes except they be seasoned with Faith Againe to afflict thy soule to humble thy selfe to heare the word to receiue the Sacraments without Loue that is to do the duties of the first Table and to neglect them of the second Table is but Hypocrisie and maketh vs abhominable in the sight of God Seeing then Faith and Loue are as the cause and the effect that liue together seeing they loose their Names and Natures being disioyned and diuided one from another wee see it euidently and strongly to appeare that Faith in Christ and Loue to the Brethren as Mother and Daughter are ioyned together in euery true Christian Vse 1. The Vses are now to be considered First seeing these two guiftes are coupled together one with another it followeth that they must neuer be separated in a Christian man He that is ioyned with the head must also bee ioyned with the members and hee that hath his part in the Communion of Saints hath his fellowship also with Christ If it be a generall rule deliuered by Christ l Math. 19 6. that the thinges which God hath coupled together no man must separate it holdeth in this particular that Faith and Loue are not to be disioyned and dismembered forasmuch as God hath lodged them as two ghests in one house locked them vp as two Pearles and Iewels in one Closset It is a rule published by the m Cicer. de offic lib. 2. Heathen that all Vertues are knit together in one Chaine so that he which hath one hath all of them hee that wanteth one of them wanteth all so is it with this worthy paire of Heauenly graces we must not haue a Faith without Workes nor Workes without Faith but our Faith must be fruitfull to bring forth Workes and our Workes must bee thankfull to confesse them to be receyued from Faith Our Faith worketh by Loue our Loue liueth by Faith our Faith respecteth Christ our Loue respecteth the Saints Thus must these two be found in euery one of vs for they meete together in all such as shall be saued This n Titus 3 8. made the Apostle say in his Epistle to Titus Chap. 3. This is a true saying and these thinges I will thou shouldest affirme that they which haue beleeued God might bee carefull to shew forth Good-Workes These thinges are good and profitable vnto men Let vs examine our owne hearts whether we finde these two graces in vs which must bee as two twins that reioyce and take delight to bee together or two Sisters that accompanie one with another like Martha and Marie in one house so must these be two Vertues in one heart Hence it is that the Apostle Iohn saith in his first Epistle o 1 Iohn 4 20 21. If any man say I Loue
the Apostle set forth the fruits of Philemons loue most effectualy This is to be obserued of vs concerning the method and meaning of these words which are thus much in effect If thou wouldest more fully know the cause of my giuing thanks and the remembrance of thee in my praiers surely it is this that as God in mercy hath bestowed vpon thee a true sauing faith so my earnest desire and humble request is vnto him that the offices fruits and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ may bee acknowledged manifested and published abroade to the glory of God the comfort of the faithful and the prouocation of others For indeed thy loue giueth me great occasion of much ioy because thou my brother dost not only cheere the Saints and reioycest them but cause their very harts and bowels euen their secret and inward parts to be refreshed reioyced Diuers points to be obserued out of these Verses But before we handle the doctrines arising in this diuision it shal not be amisse a litle to examine the force of the words and the maner that Paule hath obserued in the penning of them First obserue that he saith not simply thy faith may bee made effectuall but The fellowship of thy Faith that the fruit thereof might redown and returne to many Secondly he saith not barely That his Faith might be knowne but Euery good thing that is euery grace that was in his heart because when Faith is made knowne to others and brought into sight open light many other guifts of the Holy-Ghost are made knowne as Loue Patience Liberality and such like For the grace of Faith is neuer alone in the heart but is garded with a troope and company of all other vertues and when it commeth as it were out of the doores it commeth abroad with a band and traine of all other graces Thirdly he declareth the author and cause of all these blessings from whence they proceed to wit from Christ that we shold learne not to thinke or speake of any benefite without making mention of Christ Fourthly he draweth an argument or reason why hee prayed for the efficacy of his Faith from the former experience of his Loue which was as effectuall as his Faith teaching that the experience of grace already giuen should mooue vs to begge and craue the encrease of that Grace and a perseuerance and continuance in that grace and therefore wee must not bee so simple or sencelesse to imagine when we see grace bestowed vpon any man that we haue no more neede to pray for the encreasing and growing of that grace For wee must know that there are degrees of grace there is a first Grace there is a second Grace Now that Grace may bee multiplyed and a continuall encrease and accesse to it may be added we must make daily praiers we must pray that we may haue Faith and when we haue it we must not be secure but pray that it may be effectuall and working by loue Last of al in the commending of Philemons liberality x Theophil in hunc locum he dooth not nakedly say that he gaue to the poore but To the poore Saints for all that are poore are not poore Saints many are poore that are wretched and vngodly and haue no part of sanctification neither doth he say onely that he gaue to the Saints but he refreshed them and not only that he refreshed the Saints but the very bowels of the Saints Now let vs come to the Doctrines That the fellowship of thy Faith may bee made effectuall Heere the Apostle remembreth the matter and substance of his prayer what it was that hee besought and requested of God where we see hee affirmeth that it consisted in this that the fruits of his Faith might be encreased continually augmented Doctrine 1. It is our dutie to stirre vp our selus others to increase in good things We learne from this place that it is the duty of all men earnestly to desire wish and procure the good of others and to stirre vp our selues others to encrease in the graces of Gods spirit The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him that som in the host did prophesy that is had receiued notable gifts of the spirit for the guiding and directing of his people he saide a Num. 12 29 I would to God that not only these but that all the Lords people were Prophets and that he would poure out his spirit vpon them The Apostle writing to the Thessalonians saith b 1 Thess 4 1. Furthermore I beseech you Brethren and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how yee ought to walke and to please God They had encreased already exceedingly they had gained in the Faith and were growne to a perfect age they receiue this Testimony and commendation c 1 Thess 1 6 7 8. 2 13. 5 1 2. 4 9 10. 3 10 11 that they became followers of the Apostles of the Lord They receiued the word in much affliction with ioy of the Holy-Ghost They were as ensamples to all that beleeue in Macedonia from them sounded out the word into al quarters they receiued it not as the word of men but as it is indeede the word of God which worketh in them that beleeue Touching the times and seasons he had no neede to write vnto them because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue they had no neede he should write vnto them for they were taught of God to loue one another yet he prayeth to God still to encrease them and make them abound in loue one towardes another and toward all men yea he desired exceedingly night and day that he might see their face and might accomplish that was lacking in their faith Heereunto tendeth the exhortation that Paule giueth to Timothy d 1 Tim. 4 14 15. Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of the hands of the company of the Eldership these things exercise and giue thy selfe vnto them that it may be seene how thou profitest among all men When the writer to the Hebrewes had reprooued the sluggishnesse of that people hee addeth e Heb. 6 1. Therefore leauing the Doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of repentance from dead-workes and of Faith toward God All these places of Scripture serue to teach vs the truth of this Doctrine that we must all labour to perfection that wee may be perfect as our heauenly Father is
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 mē 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
whole world Hence it is that the Pope and his Bishops threaten Princes chalenge authority to excommunicate them to depose them and to discharge their subiects of subiection and alleageance This is cruelty ioyned with impiety this is seuerity accompanied with Hipocrisie this is cursing and banning contrary to the Christian faith and therefore being causelesse they cannot come Vse 3. Thirdly and last of all we learne for our obedience that whensoeuer entreating beseeching gentle or louing dealing is vsed to call men home to God and to themselues it is their duty to yeeld themselues and to embrace earnestly the mercies of God offered vnto them The sinne of contempt and contumacy is fearefull when the bountifulnesse of God is despised his mercies loathed his patience and long suffering abused If we will not heare when he crieth to vs k Prou 1 28. we shall cry also in the daies of our misery and he will not heare vs in our trouble but mocke at our affliction Our Sauiour remembreth the Iewes that he would often haue gathered them together as an Hen gathereth her Chickens vnder her winges but they would not and therefore their Habitation should be left vnto them desolate First he preached mercy then iudgement first he gathereth then he scattereth first he counselleth then he confoundeth This is the order which the Apostle teacheth to be obserued by the Lord himselfe in the first place by patience and long suffering he calleth men to repentance neuerthelesse if they will not turne vnto him but harden their hearts against the meanes and Ministry that he vseth to call them he hoardeth and heapeth vp wrath for them against the day of wrath This hath beene the dealing of God with vs in this Land more then fifty years he hath preached vnto vs by his mercies he hath intreated vs and prouoked vs by peace by plenty by patience by temporall blessings by spirituall blessings by prosperity which the glorious Gospell of Christ hath brought with it he hath planted his Vine among vs he hath looked for good fruit answearable to such great meanes and long mercies But what haue we perfourmed according to that which God hath expected and how haue we behaued our selues in respect of this bountifulnesse which we haue tasted and receiued Surely we become euery yeare worse then other l Esay 5 4. more barren and lesse fruitfull we are not onely void of good fruits but full of euill fruits bearing nothing but leaues of vanity and shewes of Hipocrisie We cannot deny but God as a carefull dresser of his Vineyard hath often times beene constrained to take his pruning knife into his handes he hath scourged vs by famine and chastened vs by plague and pestilence yea still doth visit vs in sundry places and yet though he haue put vs into the furnace and tried vs with the fire of his iudgements he cannot purge out our drosse or take away our tinne or cleanse away our corruptions from vs but still we swarue from him swarue with blasphemies with oathes with prophanenesse with drunkennesse with whoredome with contempt of the Gospell we abound with the fruits of the flesh and workes of darknesse which agree not with that light into which we are brought The word of God was more reuerently esteemed better regarded and more carefully practised thirty yea forty yeares agone then it is in these declining times in which we liue We haue a long time gone backward and not forward we grow downeward and not vpward wee are farther from the Kingdome of Heauen and not neerer What then remaineth for vs m Heb 10 27. but a fearefull looking for of iudgment and violent fire which shall destroy his aduersaries If he open the Treasures of his wrath and the store-houses of his iudgements if he bring forth the arrowes of his quiuer and draw his sword out of his sheath let vs prepare to meet our God by vnfained repentance let vs forsake our sinnes which bring all curses and callamities vpon vs. If his mercies will not moue vs his iudgements shall remoue vs out of our places The Figge-Tree is first n Luk 13 9. Husbanded and digged about if the digging and dunging of it will not make it bring forth fruite it is appointed to be cut downe The patience of the Lord goeth before denuntiation of iudgement or execution of punishment A Phisition neuer aduentureth vpon a desperate Phisicke but in a desperate disease A Surgeon applieth salues and all possible remedies before he proceed to the cutting off of Arme or Leg So hath the Lord dealt with vs so he doth deale with vs if his word could conuert vs his iudgements should not ouertake vs if his mercy could turne vs his iustice should not destroy vs if his loue could saue vs his wrath should not condemne vs. Being such a one euen Paule aged and now also a Prisoner of Iesus Christ We heard in the wordes before Paules beseeching of Philemon amplified by a diuerse reason of commanding Now we haue to consider the second part of the sentence which is a description of his person generally and particularly which hath great force to moue him and instruct him He mentioneth his age and the tearme of his life now almost ended together with his afflictions and bands for Christs sake and the Gospels thereby to teach him not to be ashamed of him or to be offended at him but to reuerence his person and to and to obey his word Heere then we see that the Apostle doth chalenge much to be due vnto him which he might iustly doe in regard of sundry priuiledges of his calling of his age of his sufferings and imprisonment that he sustained for the cause of Christ Doctrine 3. Superiors in guiftes age are to be reuerenced aboue others Heereby we learne that such as God hath marked out from others by age guiftes or other priuiledges are much to be regarded and reuerenced We must acknowledge it to be a duty belonging vnto vs to yeeld much to such as God hath distinguished and seperated from the common order of men by length of life by greatnesse of guiftes or other worthy respects which they haue receiued The Apostle teacheth that the King and Magistrate are to be honoured a Rom 13 1. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God And 1 Pet. 2. 17. Honour b 1 Pet 17 2 13 14. all men loue brotherly fellowship feare God honour the King Thus also he speaketh a little before Submit your selues vnto all manner Ordinance of man for the Lords sake whether it be vnto the King as vnto the superior or vnto Gouernours as vnto them that are sent of him for the punnishment of euill doers and for the praise of them that do well Touching such as are superiors in age it is a precept giuen by Moses c Leuit 19 32
He had compassion vpon them and shewed great loue toward them We see how Christ applyeth this to the Conscience of Peter e Iohn 21 15 16. willeth him to try his loue toward him by feeding his Sheepe and Lambes thereby assuring him that if he perswaded himselfe to loue Christ Iesus and yet was not carefull to teach his people he deceiued himselfe and lyed to the Holy-Ghost who would finde him out in his sinne This serueth to reproue sundry corruptions and to meete with many abuses in the Ministers that make them vnworthy of the name of Fathers and testifie that their hearts are empty of this vnfaigned loue that ought to bee in them towards Gods people whom they should affect as deare Children First f What Non-residency is it condemneth the wilfull and ordinary absence of the Pastor from his flocke that is committed to his care and charge whereby the duties of teaching and example of life in his owne person are neglected True it is there may iust and lawfull causes of the Pastors absence sometimes fall out so that the Church be not endamaged but as farre as is possible be sufficiently prouided for as sickenesse g Concil Mogunt Can. 25. August epist 138. Tripart hist lib 6. cap. 22. of body whereby he is restrained Church affayres whereby hee is hindered Persecution whereby he is enforced to flye Priuate affaires whereby he is necessarily constrained for a time to be absent but a wilfull long and continued Non-residency from that particular Congregation enioyned him to feed is euidently conuinced by many Reasons grounded vpon the word of God and the practise of the Church of Christ The Scriptures of the olde and new Testament do directly forbid it The Lord saith by his Prophet Esay h Esay 61 6. Ezek. 44 8. Zac. 11 16 17 I haue set Watchmen vpon the walles O Ierusalem which all the day and all the night continually shall not cease ye that are mindfull of the Lord keepe not silence and giue him no rest till he repaire and till he set vp Ierusalem the praise of the world The Prophet Ezekiell is plentifull in this argument who speaking of vnfaithfull Leuites saith Ye haue not kept the ordinances of mine holy things but you your selues haue set others to take the charge of my Sanctuary So the Prophet Zachary setteth downe this as a great iudgement of the Lord I will raise vp a Shepheard in the Land which shall not looke for the thnig that is lost nor seeke the tender Lambes nor heale that which is hurt nor feede that which standeth vppe but hee shall eate the flesh of the fat and teare their Clawes in peeces It is noted of Salomon i 1 Kings 6 10 1 Chro. 28 11 12 13 19. when hee builded the Temple to bee the place of preaching and Prayer which he did according to the word of God he also builded Houses and Chambers round about the Temple ioyned vnto it to teach the Priestes and Leuites that they should bee neere vnto their charges For this cause also it is expressed k 1 Sa. 1 9 12 That Eli the Priest of God sate at the doore of the Tabernacle to espy the manners and to aunswere the doubts of those that came and resorted vnto him And the Apostle Paul expressing the Priests function saith l 1 Cor. 9 13. They did minister about the holy things and did wait at the altar He m Prosedreuontes vseth a word of great force and strength that bindeth them to a continuall residency and sitting at their charge If wee come to the New Testament we shall see sundry directions importing and implying the Pastours presence with his people The Apostle speaking to the Elders of Ephesus n Act. 20. 28 29. saith Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feede the Church of God which he hath purchased with his owne bloud for I know this that after my departing shall grieuous Wolues enter in among you not sparing the Flocke The Apostle Peter likewise exhorteth the Elders o 1 Pet 5 2 3 Feede the Flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind The Apostle to the Hebrewes warneth the Church p Heb. 1 3 17. To obey them that haue the ouer-sight of them and submit themselues for they watch for their Soules as they that must giue accounts It is a great wonder that negligent Pastors reading these places and considering these charges laid vpon their shoulders can so easily shake them off or so slightly passe them ouer or so soone forget them They may seeme more then sufficient to conuince them of want of loue of abundance of couetousnesse of excesse of idlenesse of hardnesse of heart of contempt of the word which they should teach to others A great and heauy iudgement of God is vpon them that can passe ouer this duty without feare and trembling that can see neyther the daunger of their owne soules nor the danger of the peoples Soules through want of instruction Againe the Titles giuen to the Ministers vnder the Gospell as also to the Prophets and Priestes vnder the Law doe vrge diligence faithfulnesse and carefull attendance and consequently the personall presence of the Pastor They are called q Ephe. 4 11. Shepheards r Ezek. 33. Watch-men Å¿ Luke 12 42. Stewards t Heb. 13 17. Captains u 1 Cor. 3 9. Builders x 2 Cor. 5 12. Embassadours and such like so that though they teach oftentimes by themselues and continually and constantly by others they are not excused The office of the Minister is set forth in the Picture of a Shepheard who by reason of the multitude of rauenous Wolus other hurtfull Beasts keepeth watch day and night ouer his flocke He is a Watch-man set in his Watch-Tower to discry the enemy and to giue warning of the danger He is a Steward to prouide for the Family and to giue them their portion of meat in due season He is a Captaine of the Lords Hoast to lead them into the obedience of godlinesse and to goe before them in example of life He is a Builder to frame them and fit them to be stones in the Lordes building He is an Ambassadour to deliuer the will of him that sent him and to speak being called as the words of God These comparisons as they serue to teach diligence and continuance in preaching so they are forcible to presse him to attend vpon his charge that attendeth vpon him Thirdly the Apostle speaking of the office of the Minister saith y 2 Cor. 2 16. Who is sufficient for these thinges When he hath done all he can and imployed himselfe to the vtmost of his power yet he shall come farre short of his duty how much more when hee is ordinarily absent from his charge
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
Answere I answere let this bee supposed which is not graunted yet in such assemblies many may appertaine and belong to the Church Catholicke Secondly the reputation of the Church holdeth them to be visible assemblies which wee are not lightly to esteem or passe ouer notwithstanding the want of a preaching ministery both because they haue the vse of the worde the administration of the Sacraments and the exercise of Prayer which no doubt are auayleable where more cannot be attained and because the wants of the Minister hauing an outward calling bringeth not a nullity to a Church Thus no doubt it was in Israell when they were without a Priest to teach them euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal Thus Christ himselfe teacheth that when the Laborers were few Mat. 9 37. yet the Haruest was great Thus it was in many of the Iewish Synagogues that were dispersed heere and there among the Nations u Acts 13 15. where they hadde the Lecture of the Law and the Prophets and when Paule and Barnabas entted into the Synagogue on the Saboth day the Rulers of the same sent vnto them and said Ye men and Brethren if ye haue any word of exhortation for the people say on Whereby it may be gathered that vnlesse the Apostles had com at that present the assembly had bin dismissed without preaching When Zechariah the Priest was strucken x Luke 1 23. dumbe by the hand of God so that he could not speak to the people yet he continued the time of his course the people were present at his ministration The Priests vnder the law were oftentimes vnlearned and vnsufficient yet were they not therfore no priests at al neither did the people refuse the seruice of the tabernacle being done with their vnwashen hands So ought we to do in the want of a preaching ministry when we cannot haue al that we would or that we should haue we must be contented to take what they can giue what we cannot haue at home we must seek abroad or rather with Dauid y 2 Sa. 6 3 10. We must seeke with all care endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings And in the meane season we may pray with them we may heare them read the worde of God and we may receiue the Sacraments at their handes This is not spoken to defend ignorant Ministers who are vnwoorthy of the places which they hold but to shew that we are not to separate for euery want and blemish in the Church but rather to tollerate that which we are by no meanes able to redresse Obiection 6 Lastly it may be saide that Sermons written by the Minister and read to the people may breed Faith and Repentance in vs and therefore much more the Sermons of the Prophets and Apostles Answere I answere breefely first of our Sermons written and then of the Sermons of the Prophets Apostles written and then read to the hearers or by the hearers First touching our Sermons written if they be the right diuiding of the word and proceede from the guifts of the Minister enforced thereunto by weaknesse and infirmitie they are to be held a preaching and may worke a faith This is not spoken to be a Patron of ydlenesse of ignorance of negligence of carelesnesse but it is spoken to support the weake to moue them to cal vpon God to strengthen them and to perswade the people not to despise their ministery Secondly touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles they are not rehearsed at large as they were deliuered but summarily set downe with intent to bee diuided and opened by the Ministers of the Church So then the comparison holdeth not from the Sermons of the Ministers that are reade to the Sermons in Scripture because there we haue not whole Sermons but only the chiefe points and principall heads and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine and answeared them particularly that no starting hole might be left vnto them that impugne it For the enemies of this truth are such as take themselues to be wise and will not easily receiue satisfaction z Plutaran Pericle like vnto him that was so skilfull in wrastling or rather in wrangling that though hee receiued a fall yet hee would perswade the wrastler that cast him and the people that behelde him that he was the Conqueror Vse 1 Hauing now cleared the doubtes that were brought against this principle which now wee haue taught and ouer-maistered the enemies thereof stripping them out of their armour wherein they trusted and turning them out of their shifts whereof they boasted let vs com to make vse of this point First seeing the preaching of the word is the Instrumentall cause of our regeneration we learne for the encreasing of our Faith that the preaching Ministerie is necessarie to saluation No Sonnes without it are begotten vnto God Regeneration is a most needefull grace of Gods spirite whereof if wee be destitute it had beene better for vs that we had neuer beene borne Thou must bee conceyued of another seede thou must haue another Father thou must feele in thee another byrrh then that which is Naturall thou must finde another change and a newe disposition in thy heart minde affections and conuersation before thou canst turne from sinne to righteousnesse and come from hell to heauen This the Apostle Iohn teacheth a 1 Iohn 3 9. Iohn 3 3â— Whosoeuer is borne of God sinneth not but his seede remaineth in him neyther can hee sinne because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus Verily verily I say vnto thee Except that a Man be borne of Water and of the Spirit he cannot enter into the Kingdome of GOD. This regeneration making a beginning and giuing vs an entraunce into the kingdome of God cannot bee attained without the hearing of Gods word preached and the word it selfe cannot bee published without a preacher so that Preachers are the soueraigne meanes appointed of God to work Faith Repentance and saluation in all his children To this purpose Salomon speaketh in the Prouerbes b Prou. 29 18 Where there is no vision the people decay but he that keepeth the Law is blessed This necessity of the preaching of Gods holy word and our necessary attending vpon it as vpon the ordinance of God offereth to our considerations these three points First the miserie of those that want it Secondly the fearfull condition of al such as haue it yet contemne it that enioy it and yet make no account of it that liue vnder it and yet will not submit themselues vnto it Lastly the blessed estate of such as haue this meanes and profit by it Touching the first wee may behold the wretched
prayer of hearing the preaching of receiuing the Sacraments of singing of Psalmes any should exercise and busie themselues otherwise then as the whole assembly doth in their priuate reading or in priuate prayer or in priuate meditation thereby seuering themselues in deuotion and action from their brethren with whom they haue ioyned themselues in bodily presence Our Sauiour Christ speaking of priuate Prayer giueth this direction Å¿ Math. 6 6. When thou prayest enter into thy Chamber and when thou hast shut thy doore pray vnto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly For it is a manifest contempt of the ordinance of God a disdaining of our Bretheren and a diuiding of our selues from the Communion of Saints to worship God in publique place alone by our selues and it were better for vs to hearken then to wander and to vse our eares then our eyes Thirdly this earnest attention helpeth against the common disease of wearinesse and irkesomenesse of hearing whereby it falleth out that we sit in our Seates as men placed vpon Thornes impatient discontent moouing hither and thither and angry that we are detained so long from that which we more desire If wee would examine our owne hearts how earnest oftentimes we are and not in following our owne vanities and idle pastimes to note them with no worse Title that we can spend whole daies and nights in them without tediousnesse it might worthily make vs ashamed not to be able to stay and abide an houre or two in the house of God for the increase of our Faith and the furthering of our saluation Hence it is that we make such hast to be gone and thinke euery minute and moment of time an houre till we depart we abide not the Prayer after the Sermon to craue of God his blessing vpon our hearing which as it is a necessary part of the Ministers duty so the people with all reuerence and humility ought to ioyne therein For he that will not wait and stay to craue the blessing of God dooth carry home with him to his house the cursse of God and neuer profiteth by that which he hath heard After our hearing is required Meditation and practise of that which we haue heard that wee may be bettered in iudgement in knowledge in affection We should be carefull t Psal 119 11 24. to remember it to ponder vpon it to lay it vp in our hearts and to frame all our doings by it There is a double vse and benefit of Meditation It serueth vs against the negligence and security of those that hold the Word no longer in the mind then the sound is in the eares and remember the instructions no longer then they abide in the Church like riuen and rotten Vessels that leake and let out the liquor as fast as they receiued it For they are no sooner dismissed and risen from their seates but their hearts are strayed and their tongues applyed after earthly nay after prophane things according to their seuerall affections and vaine delights Again it helpeth more deeply to imprint in our minds and engraue in our memories that Doctrine which we haue heard and it furthereth vs in a wise and profitable application of euery point taught vnto our selues He proueth the best Scholler that thinketh often vpon his Lesson after he hath had it And touching practise which is the end of our hearing preparation attention and meditation Christ himselfe hath saide u Luke 11 28. Iames 1 22. Psa 119 105 Blessed are they that heare the word of God and keepe it Likewise the Apostle Iames pronounceth those onely to be blessed Which are not forgetfull hearers but doers of the word So then it is plaine that the end of hearing is not vaine speculation or a bare knowledge of the will of God but a care to obey it and performe it For which cause the word is called a light for our paths and a Lanthorne for our steppes to the end we should walke in it and liue by it and seeke direction from it Vse 4. Lastly this Doctrine giueth good direction to such as haue authoritie either to ordaine and appoint fit persons or to present them to certaine places For seeing the regeneration of man is wrought by the preaching of the Word it teacheth the ouer-seers of the Church to looke to their office and to take heede that they do not rashly lay their hands vpon ignorant and vn-sufficient persons or such as are scandalous and loose Liuers and then thrust them vpon the people to looke to their Soules which are not worthy to feede their Cattle or to wipe their shooes The Apostle giueth this rule to Timothy x 1 Tim. 5 22 Lay handes suddenly on no Man neither be partaker of other mens sinnes keepe thy selfe pure Moreouer he would not y 1 Tim. 3 10 haue the Deacons to haue the office of attending on the poore vnlesse they were first tryed examined and after tryall approoued let them saith he first be proued then let them Minister if they be found blamelesse therefore much rather ought the Ministers themselues to be proued before they be approued as the calling is higher and the danger greater if they be found vnfaithfull and vnworthy They must not be carried away by friendship or fauour or Letters of commendation but approued onely of such as are apt to teach and vnblameable in life The Apostle giueth this as an vnchangeable rule neuer to be broken z 1 Tim. 3 2. 3. Tit. 1 6 7 8 9. A Byshop must be vnreproueable apt to teach not giuen to Wine no striker not giuen to filthy lucre c. For when an vnfit man contrary to this order is put into the Ministry he is as much to be reproued that doth admit him as he that doth present him and as he that is represented and admitted seeing he maketh himselfe partaker of his sinnes But to passe this ouer let vs come to such as are Patrones and haue the bestowing of Church-liuings it standeth them vpon to make choyce of all Teachers that may bring the people to Faith and repentance least it come to passe through their meanes that the people be vntaught and least the Prophet complaine of them as hee did of the cheefe Rulers and Leaders after their returne from Captiuity when euery one sought their owne priuate profits and pleasures but had no time or at least would spare no leisure to prouide for the setting vp of the Temple of God a Hag. 1 4. Is it time for your selues to dwell in your Fielde-houses and this House lie wast This offence and abuse commeth from three cheefe heads and issueth from three Fountaines for it proceedeth partly from ignorance partly from carelesnesse and partly from couetousnesse By ignorance when they knowe not what care is committed vnto them and what trust is reposed in them By negligence when they feele not the greatnesse of
from the secret worke of Gods prouidence which may be thus concluded If the prouidence of God haue gouerned his departure that by occasion thereof he is changed for his good and for thine that he might bee saued and thou better serued then receiue him againe vnto thee But the prouidence of God hath guided his departure c. Therefore receiue him againe vnto thee The second reason is contained in the 16. verse because Onesimus of a Seruant is mâ—de a Brother to Paule much more to Philemon and therefore to be loued exceedingly being bound by a double band to wit in the Flesh in the Faith In the Flesh as a Seruant In the Faith as a Christian whereas Paule had onely one cause to loue him namely the common Faith This reason may be thus framed If Onesimus of a bad Seruant be made a good Seruant yea more then a Seruant euen a Brother much to be loued then receiue him But Onesimus is become more then a Seruant Therefore receiue him Thus we see how the Apostle intermingleth Reasons with Obiections and Obiections with Reasons So then according to the former order and Interpretation of the words the summe of them is thus much in effect But thou will say vnto me He ranne away from me I graunt indeede and cannot deny but that his purpose was wicked and I acknowledge the cause that mooued him to leaue thee and to forsake thy house to be very leud to wit the feare of punishment for his offences but looke looke I say vnto the end purpose and counsell of God in his departure from thee which appeareth to be farre from the drift and intent of Onesimus to wit by his flight to bring him to Rome by bringing of him to Rome to direct him to me in prison by directing of him to me to conuert him to Christ and by conuerting of him to Christ to change him from a bad and leud to a faithfull and profitable seruant What said I a Seruant nay a degree higher euen a Brother Consider therefore I pray thee how many waies thou art to respect this my sonne Onesimus and to accept of him For in that he is now ioyned to thee in the common fellowship of the Faith through the great mercies of God in Christ thou art bound to regard him hence-forth not as an ordinary Seruant but as a deare Brother in Christ equall with thy selfe in the Couenant of grace and the inheritance of eternall life withall remember how many waies he is ioyned to thee rather then to me He is for the common faiths sake deare I confesse to me and tenderly beloued but he is bound to thee by two bands first in respect of the flesh in that he is of thy charge and family he is thy Seruant and an helper of thee in the meanes of thy outward maintenance and withall in the Lord Iesus our common Maister hee is thy Brother and fellow-heire of the same promises being together with thee a member of his body Now the more waies we are bound to any the more we should regard them he is deare indeede to me but he is neerer to thee then me and therefore he ought to be much dearer to thee in regard of this coniunction betweene you Diuers points to be obserued From these verses diuers worthy considerations doe arise which are not vnprofitable to be obserued of vs. First marke that the Apostle entitleth the shamefull running away of Onesimus the Seruant of Philemon by the Name of a departure If we will speake properly a departing is one thing a running away is another thing For albeit euery one that runneth away departeth yet euery one that departeth runneth not away from his Maister because he may depart by consent either hauing leaue and licence or that the time of his seruice is expired So a little before verse 11. he called him Vnprofitable whereas hee might lawfully haue giuen him an harder Title This was not done in regard of the offence because it was small but in regard of his repentance because it was great So he speaketh afterward ver 18. If he haue hurt thee or if he oweth thee any thing whereas he might haue saide he had robbed him and stolne his goods from him declaring that we should deale friendly and fauourably with those that are truely conuerted to God we are not to augment and agrauate a Penitents offences but to bee gentle and mercifull toward him as often as we make mention of him Such as haue repented are by all meanes to be fauored we cannot be of too milde a spirit toward them Secondly in the Apostles answere to Philemons obiection we may mark that we are bound to forgiue and forget the iniuries and offences done vnto vs when once God hath forguien and couered the sinnes committed against him and receiued the Sinner that repenteth to mercy when God maketh all thinges turne to our good that loue him and thereby recompenceth by a double benefit the losse and damage that we haue sustained Thirdly we may obserue that Christian Religion doth more strongly bind all persons to their particular callings and maketh the knot greater then it was For that which hee speaketh heere of a Christian Seruant euen a Brother is true of all callings in the Family and Common-wealth For as a faithfull Seruant is more then a bare Seruant so a Christian King is more then a King a Christian Maister is more then a Maister a Christian Father is more then a Father a Christian Husband is more then an Husband so on the other side a Christian Wife is more then a Wife a Christian Subiect is more then a Subiect and so of all the rest Great is the Dignity and preheminence of our Christian calling f Col. 1 13. which as the Apostle speaketh is a translating of vs from darkenesse into the Kingdome of Christ Iesus so that it is a royall prerogatiue which they want that are vnbeleeuers Fourthly the Apostle notwithstanding the great account hee maketh of this Seruant doth not deny subiection to his Maister nor exempt him from the condition of a Seruant but he addeth More then a Seruant He saith not hee is no more a Seruant but hee is more then a Seruant so that our Christian g 1 Cor. 7 20. calling doth not abolish pollicy and politique Constitutions and Domesticall gouernment but rather doth strengthen and sanctifie them He that is called to the truth being a Seruant must not bee discouraged and discontented but reioyce in this that he is the Lords Free-man Fiftly when he stileth him A Brother he doth after a sort signifie he is equall vnto him For albeit in the Common-wealth and priuate Family it be necessary that some should be Superiours and others Inferiours and that this disparity and in-equality among men be the ordinance of God yet in the Kingdome of God and in Christ Iesus there is no distinction h Gal. 3 28 Col. 3 11. There is
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 tâ—…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
pretenses or excuses or delayes shal auaile vs. Then shal the poore begger appeare without his rags the rich Glutton without his Robes Couetous Indas without his bagges Crafty Gehazi without his money Proud Haman without his Honor Aspyring Absolon without his Ambition Murthering Caine without his Weapon Cunning Achitophell without his Pollicy The Kings of the earth must lay downe the glory of their Crownes and the dignity of their Scepters the Nobles must renounce the Ensignes of honor and all persons must set aside outward respects of honor and dishonor of glory and shame of fauor and contempt Neuerthelesse it is to be obserued that albeit these men must stand before the throne of God without these respects that they made their chiefest felicity yet they shall not appeare without their cruelty bribery treachery blasphemy couetousnes such like impiety for their euill works shal follow them cleaue fast vnto them Let vs therefore neuer think to escape when we shal com naked before the eternal Iudge as euer we came into the world more naked then we departed out of the world for wheras some haue their Coffins to couer them others their Tombs to beutify them and all men their winding sheets to wrap their Carkasses in whē the Lord shal descend with thousands of his Angels they shal not haue a rag or a poore fig-leafe to hide their shame Let vs seek while we haue time to put on Christs righteousnesse as a Garment that we may be able to stand before the sonne of man and receiue the glory prepared for vs before the foundations of the earth were laide Specially to me how much more then vnto thee both in the flesh and in the Lord. We haue heard how the Apostle accounteth and how he would haue Philemon account of Onesimus to wit aboue a Seruant euen as a beloued Brother In these words he vrgeth him farther and sheweth that hee had more cause to respect him and greater reason to loue him then himselfe had because he was ioyned to him by more bands whereof two he nameth one of the flesh as being his seruant the other in the Lord as being his brother Paule was mooued to respect him onely in regarde of the common fayth and therefore he saith if he were not so much a Seruant as a Brother to him much more hee ought to bee so to his Maister not because hee was his seruant as other seruants are but because he was the Lords seruant so that hee was bounde to loue him both for the Lordes sake and for his owne sake Doctrine 6. The more bands reasons are giuen vs to care for any the more we are bound to care for him Heereby there is offered to our considerations this Lesson to bee learned that the more bandes and reasons are giuen vnto vs of God to care for anie the more wee are bound to care for him and to respect him A professor of the Gospell is more to be regarded then he that is wirhout One of the same Nation more then a stranger one of our own Kindred more then another farther from vs a Neighbour more then one that dwelleth manie Miles from vs one of a mans house more then him that is out of his house a Kinsman conuerted to the faith becom a true and perfect Christian more then a Kinsman not conuerted A Child that hath the sparks of grace in him more then a Childe voyde of them a Seruant fearing God more then a Seruant in the same family that doth not feare God nor regard his worde nor make Conscience of the meanes of his saluation Abraham loued Isaac the sonne of Promise hauing more graces in him f Gen. 21 9 10 14. 25 5 6. more then Ishmael the son of the bond-woman and a scoffing wretch and more then all the Sonnes of Keturah to whom he gaue guifts and sent them away Wee see this in the dealing of Abraham toward Lot his Nephew he would suffer no contention to rest among them and when he heard he was taken prisoner he would not haue stirred for the wicked sinners that dwelt in Sodome but hee armed his seruants to recouer him out of the hands of his enemies This is it which Salomon teacheth g Prou. 27 10 Better is a Neighbor that is neere then a Brother farre off The Apostle teacheth this truth when he giueth this precept While wee haue time let vt do good to all men h Gal. 6 10. but especially to them which are of the houshold of faith And in another place i Tim. 5 4. If any Widdow haue Children or Nephewes let thē learne first to shew godlinesse towardes their owne house and to recompence their Kindred To this also we are directed in the fift Commandement when we are commanded to Honour Father and Mother Wherby appeareth the truth of this doctrine that it standeth with Gods ordinance to haue the most care of those and to shew the greatest fruits of loue vnto them to whom wee are bound in the greatest and neerest bands Reason 1. The Reasons being wisely considered will make this plainely to appeare vnto vs. It is a generall sentence deliuered by Salomon in the booke of Ecclesiastes k Eccl. 4 9 10. Two are better then one and a threefold Cord is not easily broken Wheresoeuer there are stronger Cordes to tye vs and moe bandes to ioyne vs together our Loue ought to bee the more greater one towardes another Manie stickes make the greater Fire and many stringes the better Musicke Reason 2. Secondly it is a thing verie well pleasing in the sight of God to consider what meanes he hath affoorded to encrease mutuall loue and societie one with another This is the reason vrged by the Apostle to perswade the Children and Nephewes of poore Widdowes to take care for their Parents according to their ability l 1 Tim. 5 4. Because that is an honest thing and acceptable before God Now we are bound vnto them by many effectuall Reasons as it were with barres of Iron and bandes of Brasse to nourish those that haue nourished vs that haue fedde vs that haue cloathed vs that haue begotten vs and brought vs into the world so that wee must acknowledge it both right and reasonable Reason 3. Thirdly such as breake these bands cast away these Cords from them do set themselues against the Doctrine of Christ and may be sent to schoole to the Infidels nay to the brute beasts which are not voide of a certaine naturall affection This the Apostle teacheth m 1 Tim. 5 8. If there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith is worse then an Infidell For howsoeuer they professe the Faith in words yet in deede and in truth they deny it But God is delighted with our workes not with our words and looketh vpon the substance not the shewe of our Religion
our mouths to instruct them we shall haue deafe Children and deafe Seruants that will stoppe their eares against all good admonition that is offered vnto them If we be bound in a double Band common and speciall and doe performe a single dutie vnto them it will follow that as they owe vnto vs a two-folde dutie generall and particular the generall of all mankinde the particular of Seruants they will performâ— a single and maimed and vnperfect seruice Thus much shall suffice for this Doctrine and diuision 17 If therefore thou account our things common Receiue him as my selfe The order of the words HItherto we haue spoken of the former reason drawne from the Apostles action of sending him backe to his Maister together with the conuincing and confuting of the two obiections that might be made against the receiuing of him one touching the retaining of him with himselfe the other touching the Seruants departure from his Maister Now followeth the second reason of the second sort taken from the person of Paule and it is of his communion with Philemon and the participation of the same heauenlie guifts and graces with him This reason is first handled and then another Obiection is preuented The reason is in this 17. Verse the preuention is the two next following to wit the 18. and 19. Verses This reason heere vsed is breefely propounded and yet nothing is omitted which may carrie any force of Argument to perswade and asswage Philemon For he inferreth out of the former wordes wherein he hath commended Onesimus not so much to be accounted as a Seruant as to be receiued as a Brother that hee is worthy to be forgiuen and withall he insinnuateth and signifieth that hee was necessarilie ioyned with him in these bandes of mutuall loue that hee could not be separated and deuided from him whereby it must come to passe that one of these will followe eyther thou must loue vs both or else for euer refuse vs both If thou hate him thou canst not loue me or if thou loue me thou must not hate hate him This reason is thus framed If we haue fellowship together in all common blessings then receiue him But we haue fellowship together in all common blessings Therefore receiue him The first proposition of this reason is in the beginning of this verse If therefore thou account our things common receiue him The conclusion is amplified and made manifest by a comparison of the like Receiue him as my selfe The meaning of the words Thus much of the Method now let vs see somewhat concerning the meaning of the words which are few and not hard When the Apostle saith If thou account our things common the words in the originall are If thou haue mee a Fellow or partaker that is One in common with thee whereby he expresseth his singular affection to this poore fugitiue Seruant and maketh his cause and this request all one so that to reiect him was as much as if he reiected Paule and on the other side to embrace and receiue him is accounted by him as done to himselfe Againe when he craueth to haue him receiued by receiuing we must vnderstand not onely the entertaining of him into his seruice and the taking of him home into his house but therein also he requesteth of him to forgiue him his offences committed against him and to think well of him as of a Brother in Christ Lastly when he addeth As my selfe he meaneth louingly friendly hartily as thou wouldst doe me if I came vnto thee As if he should haue said seeing no man denieth to his companion and familiar friend any thing that is honest and iust it cannot stand with that loue and familiarity that hath euer beene betweene thee and me to deny me this reasonable request but we haue beene and are most deare and inward friends communicating one with another all good things so that I haue accounted thee another my selfe and thou hast accounted me another thy self and therefore I doe not doubt but thou wilt receiue him againe into thy fauour as if he were another Paule or as a member of his body Sundry obseruations arising out of this Verse This is to be marked and considered concerning the meaning The words in this verse are not many but the obseruations are not few that might be concluded and collected out of the same First of all many may maruaile that the Apostle is so earnest vehement and importunate for a Seruant and especially for such a Seruant Surely feare of hard and seuere dealing might haue moued Onesimus to distrust and despaire and therefore he vseth all meanes to hold him vp to cherrish his faith and to further the good work begun in him being as yet a young plant a new conuert as a ioynt newly restored and hauing yet a tender conscience whereby he prouoketh vs and all others to seek tenderly the vpholding maintaining confirming and comforting such as haue giuen witnesse of their true repentance not to quench the smoaking Flaxe nor to breake the bruised Reed For seeing we are with all mildnesse to receiue vnto vs such as are weake in the faith woe vnto them that stay them that are comming forward and lay stumbling blockes in their way to bring them backe and to cause them to returne to their vomit with the Dog and to the wallowing in the mire like the Sow that was washed And seeing the sinner is thus to be helped which hath approued his conuersion vnto vs that we are to make intercession vnto others to obtaine pardon for the penitent we are admonished that they are much more fauourably handled and carefully to be receiued and gently to be remitted by our selues Secondly we see that to the old request he addeth a new reason for we shal neuer finde in this Epistle his petition barely and nakedly propounded He hath vsed diuers Arguments before to perswade Philemon yet heere we haue another annexed to moue him to grant it without denyall or resistance This giueth instruction to the Ministers of the Gospell to teach the truth soundly and substantially as that the consciences of the people may be wel grounded and throughly setled therein When matters of weight and importance are in question they must not deale rawly they must not vse weake proofes and vnsufficient reasons whereby men may be rather hardned in their errors then helped out of their errors Thirdly the Apostle doth not simply say If our things be common as hee might haue done but if thou account them common and vs to haue a communion betweene our selues declaring thereby that it is not enough to know a truth vnlesse we also yeeld vnto it as vnto a truth It is one thing to know what is good and another thing to embrace it in our practises It is one thing to know what is euil and another to refuse it in our actions We must labor not onely to haue our minds cleered our vnderstandings and our iudgments rectified to see
the truth but to haue our harts and affections sanctified to follow it It behoueth therefore not to rest our selues satisfied with generall notions but so to ensue after them as that we make speciall application of thē Dauid in general knew that Adultery was euill Noah knew that drunkennesse was beastly Peter knew the denying of his Maister was fearefull yet in the brunt of tentation though the minde had knowledge of it the affections would not refuse it but yeelded as a Cittie besiedged by an enemy Fourthly the Apostle putteth Philemon in minde that seeing there was so neere a coniunction between them twaine that they were become as it were one man and had one minde in two bodies it followeth that whatsoeuer was ioyned to one of them ought of necessity to bee ioyned to the other Whereby we see that such as are our friends ought to be also the friends of our friends that is of those that are ioyned vnto vs. Philemon was the friend of Paule and therefore if Onesimus were the friend of one he must needes be the friend of the other Paule and Philemon were as two Brethren if then Onesimus were the Brother of Paule he ought also to be accounted the Brother of Philemon and therefore he would haue him receiued as himselfe It is no true friendshippe when one taketh profession to loue another man and yet hateth him which is his cheefest and dearest friend for if indeede we loued him we would for his sake loue the other that loueth him This we see in the couenant made with Abraham n Iam. 2 23. who is called The friend of God whereby it appeareth o Gen. 12 3. that the Lord promised to be a friend to his friends and an enemy to his enemies Fiftly in the amplification of the conclusion he addeth As my selfe thereby shewing that he would haue him regarded no otherwise then himselfe Whereby we learne that our loue to the Brethren ought not to be in word or in tongue or in shew but in deed in truth and in hart This is Christian loue this was in Christ toward vs and this should be in all of vs one toward another 1. Iohn 3 18. Rom. 12 9. 1 Pet. 4 8. These particular obseruations and sundry others might be stood vpon and farther enlarged but I haue only pointed them out and will leaue them to your farther consideration I wil onely stand vpon the Doctrines that are more principally intended and more particularly purposed which consist in the strength of the reason and in the truth of the words in themselues considered If thou account our things common receiue him as my selfe This reason is drawne from the working cause Where to moue Philemon to graunt his petition he alleadgeth the communion that was betweene them If I bee partaker with thee and thou with mee of the common benefites so that the same thing which is mine is thine and the same thinges which are thine I may account mine thou being my Friend canst not deny to loue and receiue him that is my Friend Indeede if we had onely a priuate respect vnto our selues so that my things were mine owne and not thine and thy things were thine owne and not mine thou mightest deny me my request but seeing thou art another my selfe and deare vnto me as mine owne soule it is a forcible reason to stirre thee vp both to heare and graunt that which I desire and request of thee Doctrine 1. The consideration of the cōmunion one with another ought to moue vs to regard one another From hence we learne that the consideration of the mutuall coniunction that we haue one with another giueth vs an interest one in another and ought greatly to moue vs to heare and regard each other So then the acknowledgement of our communion ought to stirre vs vp to haue such a care one of another that nothing requested vpon good ground should be denyed This is it which the Father of the faithfull calleth vnto Lots remembrance p Gene. 13 8. Actes 7 26 Let not vs striue for we are Brethren So dealeth Moses toward the Israelites he shewed himselfe vnto them as they stroue and would haue set them at one againe saying Sirs ye are Brethren why doe yee wrong one to another The Apostle telleth the Ephesians that they were as one Body and one Spirit they had all one Faith and Baptisme and hope of saluation q Ephe. 4 3 4. and thereupon perswadeth with them to endeuour to keep the vnitie of the Spirit in the Bond of peace Thus he teacheth the Corinthians r 1 Cor. 12 13 By one spirit we are all baptized into one body whether we be Iewes or Grecians whether we be bond or free and haue been all made to drinke into one spirit so that the gifts giuen vnto vs are giuen to profit withall The Apostle Iohn speaketh to this purpose Hereby haue we perceiued loue that he laid downe his life for vs therefore we ought also to lay downe our liues for the Brethren This appeareth in the practise of Christ ſ Iohn 11 11. he said vnto his Disciples Our friend Lazarus sleepeth but I go to wake him vp Where we see he maketh the friendship that was betweene them a motiue to go to Bathania to raise him vp from the dead This is offered also vnto vs in the parable propounded by Christ Which of you shall haue t Luke 11 5. a friend and shall go to him at midnight and say to him Friend lend me three loaues c. declaring thereby that he which hath a friend indeed resteth vpon him and is bold with him in the time of his necessitie Al these places and examples teach vs to be ready to performe all duties of loue and kindnesse one to another seeing there is or ought to be a common fellowship among vs. Reason 1. The reasons of this truth are very plaine and apparant For first of all we haue all of vs one common Father we are al his children we haue one common Maker we are the worke of his hands If then we be so neerely tied so closely linked yoked one to another we ought to haue a great care and respect one of another This is it which Iob considered to moue him to mildnesse toward his Inferiors u Iob 31 15. He that hath made me in the wombe hath he not made him Hath not he alone fashioned vs in the womb Where he sheweth that the Maister and the Seruant haue one and the same Creator so that they are so straightly ioyned together as that they are bound to bee beneficiall one to another To this purpose Salomon saith x Prou. 22 2. The rich and the poore meet together the Lord is the maker of them all that is they liue together in a common fellowship and one standeth in need of another Reason 2. Secondly as we haue one common Father so we haue one head and
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
which are by my Ministry preserued to euerlasting life and thou canst not sufficiently esteeme of thy Redemption and Saluation effected and merited by Christ but manifested applied and warranted vnto thee by my preaching and the graces of God bestowed vpon me for the effectuall conuersion of the elect Obseruations offered vnto vs in these words Thus wee haue seene the order of the wordes and haue learned the meaning of them It remaineth according to the maner and Method before propounded to gather from hence such obseruations as are intimated vnto vs and might be largely handled of vs. First of all obserue with me that the Apostle returneth heere to a consideration of that which might be obiected so that we see it is the duty of the Ministers not onely barely to teach the truth but to remooue doubtes to answere Obiections to put away Impedimentes and to cleere al difficulties that may sticke in the mindes of the hearers and hinder the beleeuing and embracing of the truth deliuered vnto them For howsoeuer our care be to teach plainely and euidently yet the carnall reason of a naturall man ministreth many cauilles and questions whereby diuerse scruples remaine in the hearts of the people as dangerous stumbling blockes to turne them out of the right way to stay their course from running with a right foot in the paths of righteousnesse Wherefore it standeth vs vpon to consider diligently what may be alleaged against the truth that is taught by vs and to make a plaine answere vnto the same This we see in euery Epistle practised by the Apostle When he had taught free iustification a Rom. 3 20. 21 22 27 28 31. by faith apprehending Christ without the workes of the Law the Iewes might haue obiected If the law do not iustifie then it was giuen in vaine it is abolished it serueth to no purpose He knew this would be concluded and therefore he preuenteth it saying Doe we then make the Law of none effect through faith God forbid yea we establish the law And afterward b Rom. 5. 20. with Chap. 6. 1 2. hauing taught that where sinne abounded there grace abounded much more if he had rawly and barely left the matter thus propounded a man might haue obiected If this be true that there grace aboundeth where sinne hath abounded then sinne seemeth to be the cause of Gods glory and then why do we not sinne fully and freely that thereby the glory of God may be magnified Wherefore he vnloseth this knot in the words and chapter immediately following What shall we say then Shall we continue still in sin that grace may abound God forbid How shall we that are dead to sinne liue yet therein Likewise to the same purpose he speaketh againe for hauing proued that sinne shall not haue dominion ouer vs c Rom. 6 14 15. because we are not vnder the law but vnder grace considering with himselfe that prophane men might abuse the grace and liberty of the Gospell to commit sinne with greedinesse hee replieth What then shall we sinne because we are not vnder the law but vnder grace God forbid c. The like we see practised in other places When hee hath taught the Ephesians to loue their Wiues as their owne bodies yea euen as Christ loued the Church and addeth that this d Ephe. 5 32. is a great secret or mystery a man might aske do you speake this of the loue that ought to be betweene the Husband and the Wife or of the loue that is betweene Christ and his Church he answeareth I speake concerning Christ and concerning the Church In like manner deliuering a rule to the Church that Widdowes should bee chosen to attend vpon the sicke and those that were diseased he would haue none vnder threescore yeares of age set a part to this Office he addeth e 1. Tim. 5 9 11. But refuse the younger Widdowes for when they haue begunne to wax wanton against Christ they will marry hauing damnation The Apostle knowing that these wordes might haue beene wrested wrongfully and applyed contrary to his meaning for one might haue said what haue they damnation for marrying Is marriage the cause of damnation He resteth not so but answeareth the point they haue damnation for denying and breaking their first faith This wisedome is to be put in practise of all the Ministers of Gods word wee must be able not onely to teach but to conuince and to fore-see what may be obiected against that which we haue deliuered So then the Ministers must be men of knowledge throughly furnished to conuince the aduersaries and replenished with store both new and old to ouerthrow all spirits of contradiction that seeke to subuert and destroy the faith of many And it belongeth to the people to resort and repaire to their Ministers thus quallified for resolution of doubts wherewith they are troubled f Mal. 2 7. Math. 2 4. considering with themselues that the Priests lips must preserue knowledge and that the people are to seeke the law at their mouthes because they are the Messengers of the Lord of Hoastes Secondly we see againe in the first wordes of hurting and owing that there is vsed a certaine mitigation For whereas he might haue called him a Theefe and Runnagate he expresseth them vnder much milder names calling his robbing and flying away an hurting and debt declaring thereby how gentle and easie an hand how louing and charitable an heart we ought to beare toward the penitent We are not to aggrauate the slippes and fals nor augment the sinnes and offences of our brethren nor to vrge them and set them out in their colours to the vttermost nor to follow them with extremity but it is our duty to deale mercifully with such sinners as are vnfainedly and truely turned vnto God g Three rules to be obserued to moue vs to deale mercifully toward the penitent remembring alwaies these three thinges First that we are subiect to the like sinnes and may be ouertaken with the same offences through the tentations of Sathan and the corruptions of our owne nature Hence it is that the Apostle admonisheth vs h Gal. 6 1. to restore such as haue fallen euen with the spirit of meeknesse considering also our selues least we also be tempted Secondly that as we are subiect to fall so we haue offended as greatly against God as they if not in the same kind and after the same manner so that if he should enter into iudgement with vs who could stand in his presence or answeare him one of a thousand This is it which Christ Iesus laid to the charge of the proud Pharisies when they brought before him the woman taken in adultery he said vnto them i Iohn 8 7 â— Let him that is among you without sinne cast the first stone at her who when they heard it being accused of their owne consciences went out one by one beginning at the eldest euen to the last Thirdly
are Seruants to sinne other are Seruants to righteousnesse and whosoeuer is Seruant to one cannot be Seruant to the other they are so opposite and contrary the one to the other that no man can serue these two Maisters This is it which the Apostle Iohn handleth He that Å¿ 1 Iohn 3 8. committeth sinne is of the Deuill for the Deuill sinneth from the beginning for this purpose was made manifest that Son of God that he might loose the workes of the Deuill Let vs all suffer the Ministers of the Gospell to take vs out of the hands of Sathan and to subdue vs to the Kingdome of Christ by the two-edged Sword that goeth out of his mouth Thus much may suffice for the generall obseruations which arise out of the words and might be stood vpon at large but I haue onely breefelie pointed them out Now let vs particularly lay open such doctrins as are more especially aymed at in these words If he hath hurt thee or oweth thee ought c. In the former verse we haue heard how the Apostle hath reasoned on this manner with Philemon If our things be common thou oughtest to receiue him to fauour whom I haue so great cause to fauour vrging a community and fellowship in all Gods blessings But in this verse he acknowledgeth a debt to Philemon from Onesimus and doth take it vpon himselfe to answere it Doctrine 1. The communion of the Saints doth not take away the possession interest that is in the things of this life We learne from hence that the communion which is among the faithfull Saints doth not take away the priuate possession dominion distinction and interest in the things of this life Albeit the things belonging to this temporall life be in some respect common yet in another respect they are priuate They are common touching vse they are priuate touching possession This appeareth in the practise of the Fathers that liued after the flood as Abraham Isaac Iacob Iob Dauid and diuers others who albeit they willingly imparted to their Brethren the blessings of God bestowed vpon them yet they had their speciall houses of abode inheritances of lands possessions of goods Flocks of Sheep heards of Cattell and distinction of Seruants Mark this in the order that God tooke with his owne people when he had subdued their Enemies and brought them into the Land t Num. 32. and 34. euery Tribe had his seuerall inheritance and euery Family in the Tribe had his peculiar possession deuided vnto him by lot to auoyd all Controuersie and contention among them When Naboth was vrged by Ahab to passe his Vineyard to him eyther by sale or by exchange he answered u 1 King 21 3. The Lord keepe me from giuing the Inheritance of my Fathers vnto thee This is it which Salomon speaketh in the Prouerbs x Prâ—… 5 15 16 17. Drinke the Water of thy Cesterne and of the Riuers of Waters in the streetes but let them bee thine euen thine onely and not the Strangers with thee He teacheth the faithfull to liue of their owne labours and to be helpefull to the godly that want Great were the wants and miseries of the poore Saints of God as we see in the Actes of the Apostles so that many solde their possessions to releeue the distressed Members of the Church yet the Apostle Peter saith to Annanias who had kept backe a part of the price of that he had sold y Acts 5 4. Whilst it remained appertained it not vnto thee And after it was solde was it not in thine owne power How is it that thou hast conceiued this thing in thine heart Thou hast not lied vnto men but vnto God By which words it is manifest that albeit the Saints accounted nothing their owne but had all thinges common among themselues yet they alwaies retained a seuerall right and propriety in those things that they possessed Reason 1. This truth will yet further and better appeare vnto vs if we enter into the consideration of the Reasons that serue to strengthen it First it is confirmed by the Commaundements of God and by the fourth petition of the Lords Prayer The z Exod. 20 15 eight Commaundement forbiddeth vs to steale away our Neighbours goods and to do him the least hurt therein The tenth commandement a Exod. 20 17. restraineth the inward lusts motions that arise in our minds and condemneth the coueting of his house of his wife of his seruant of his oxe of his asse or of any thing that belongeth vnto him If then God commandeth the preseruation of euery mans goods and forbiddeth all iniuries to be offered vnto them it standeth vs vpon to acknowledge a right and interest that euery one hath in earthly things giuen vnto him Likewise our Sauiour Christ teacheth vs b Mat. 6 11. daily to aske our daily bread so that no man ought to desire that which is anothers bread but euery one to know his owne what God hath giuen him and what he hath giuen to others If then there be bread that is ours then also there is bread that is not ours And if somewhat be ours and somewhat not ours it followeth that euery one hath an interest in his owne goods and cannot lay hold on another mans Reason 2. Secondly the inuading of other mens inheritances and the incroaching vpon their priuate possessions is the fruit either of a confused Anarchy or of a loose gouernment and both of them are contrary to that ordinance which God establisheth and the order that he requireth This we see in the latter end of the booke of Iudges where it is recorded and oftentimes repeated that c Iudg. 17 6 18. 1. 19 1. 21 25. In those daies there was no King in Israell but euery man did that which was good in his owne eyes And what I pray you was that Euen that which was starke naught they brake out into open outrages riots vsurpations oppressions and community of women All thinges were out of course no man ordered his life aright euery man followed his owne lustes But God is a God of order and not of confusion d 1. Cor 14 33 40. as the Apostle teacheth 1. Cor. 14 God is not the author of confusion but of peace as we see in all the Churches of the Saintes let all thinges be done honestly and in order But if euery man may enter vpon the labours of other men and take to himselfe what he pleaseth it would bring as great a confusion of families and common wealths e Gen. 11 8. as once there was of tongues when one did not vnderstand another so that they were constrained to breake off the worke they had begun Reason 3. Thirdly euery one hath a proper and peculiar possession his owne seruants to order his owne ground to till his owne fieldes to husband his own family to gouerne and his owne domesticall affaires to manage that
deliuered the Poore that cryed the fatherlesse and him that had none to helpe him the blessing of him that was ready to perish came vpon me and I caused the Widdowes hart to reioyce Where we see how he rendereth an account of his life past being of his Aduersaries charged with great wickednesse and much dissimulation So the Prophet describing the blessednesse of that Man that feareth the Lorde and delighteth greatlie in his Commaundements saith y Psal 112 9. He hath distributed and giuen to the Poore his righteousnesse remaineth for euer his Horne shall be exalted with glorie He sheweth heereby that the godlie doe not spare niggardlie but distribute liberallie according as the necessitie of the poore Saints requireth and as his owne power and abilitie suffereth him Heereunto commeth the precept of Christ z Luke 12 33 Sell that yee haue and giue Almes make you Bagges which waxe not old a Treasure that can neuer faile in Heauen where no Theefe commeth neither Moath corrupteth Let vs consider that God hath made the poore as well as the Rich and that the poore man is our owne Flesh Especiallie let vs alwaies remember that the godly poore are our Bretheren in Christ a Math. 25 34. and that in the last iudgement the Lorde Iesus will account it and reward it as done vnto himselfe whatsoeuer hath beene bestowed vpon his needy and distressed Brethren If we be carefull to practise these duties of Christian Charity and Community it shall auaile to seale vp Gods fauour toward vs in the remission of our sins and much aduantage vs to obtaine many blessinges seeing many supplications shall be made and offered vp for vs and so we shall tast the fruite that wee haue planted and haruest the Corne that wee haue sowed For b Gal. 6 7. Whatsoeuer a Man soweth that he shall reape as the Apostle testifieth to the Galathians and therefore if wee be diligent to helpe the poore and needie we shall receiue a full recompence with much increase into our owne bosomes That impute to me I will recompence thee c. See heere the most earnest affection of Paule for this poore Seruant He offereth himselfe to become Suretie and Pay-maister for Onesimus to answere for his debt and to stand as a debter himselfe in his place in respect of his Creditor and to pay whatsoeuer would be or could bee required at his handes Obiection But before we come to the point of instruction here offered to our consideration it shall not be amisse to answer a question that may here be demanded how he promiseth the paiment of mony to another who vnlesse he were himself helped and sustained of the Churches had not whereupon to liue We know how it went oftentimes with the Apostles by the confession of Peter and of Iohn who said to the Cripple that lay at the gate of the temple c Actes 3. 6. Siluer gold haue we none And the Apostle Paule was also constrained to labour with his owne handes How then is he on a suddaine become so wealthy as to offer his seruice to another and to vndertake to discharge the debt of another Answere I answere the meaning of the Apostle is that he would haue him forgiue his Seruant and to require the debt neither of him nor of his Seruant as appeareth euidentlie by the whole course of the preuenting of this Obiection Hee would not therefore haue him to contend with his poore penitent Seruant nor seeke any trouble against him vnlesse he would account him a debter in his stead And furthermore he addeth forth-with that Philemon was indeede wholy his to whom he owed all that he had so that if he would require the debt he should consider that the paiment was already made From this offer that Paule maketh which is to satisfie another mans debt Wee d Doctrin 2. It is lawfull for one man to become surety for another learne that it is a lawfull thing for one man to become Suretie for another and to engage himselfe for his sure and faithfull Friend of whom he is well perswaded Howsoeuer suretiship be to some very hurtfull and to all dangerous yet it is to none in it selfe and of it owne nature vnlawfull or sinnefull This truth is confirmed vnto vs by diuers examples of such as haue gone before vs in the practise of this dutie When Iacob refused to send his youngest and beloued Sonne Beniamin whom he begat in his old age into Egipt with his other Sonnes to fetch Corne saying Ye haue robbed me of my Children Ioseph is not and Simeon is not and ye will take Beniamin all these things are against me e Gene. 42 36 37. Then Ruben answered his Father saying Slay my two Sons if I bring him not to thee againe deliuer him to mine hand and I will bring him to thee againe Where we see he offereth his Sonnes in hostage and was ready to deliuer them as pledges and to binde to his Father Man for Man Sonne for Sonne bodie for bodie and life for life which is a greater matter then to be bound mony for mony and goods for goods The like we see more euidently in the Chapter following when Iacob did hang backe and seemed resolued not to let Beniamin depart with them Iudah is earnest with his Father saying f Gene. 43 8 9 10. Send the Boy with me that we may rise and go and that we may liue and not dye both we and thou and our Children I will bee suretie for him of mine hand shalt thou require him If I bring him not to thee and set him before thee then let me beare the blame for euer In which words we see that when Iudah considered the cause of their long delay and the extreamitie of the great dearth and the daunger of their present estate that except they had made this tarrying doubtlesse they might haue departed from their Father and returned to their Father againe the second time he vndertaketh the matter and becommeth surety for the Child This is it which he freelie and francklie confesseth before Ioseph when they had beene brought backe to him the Cup being found in Beniamins sacke g Gen. 44 32. Doubtlesse thy Seruant became surety for the Childe to my Father and saide If I bring him not vnto thee againe then will I beare the blame vnto my Father for euer now therefore I pray thee let me thy Seruant abide for the Childe as a Seruant to my Lord and let the Childe go vp with his Brethren Whereby also it appeareth that he considering with himselfe that hee could not without impeachment of his credit without breach of his promise and without heauinesse to his Father returne to him except the Child were with him he offereth himselfe as a pawne and pledge and prisoner to Ioseph as before he had done to his Father This also we see euidentlie in the Actes of the Apostles when Paule was troubled fot
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
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 cōming 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
when he saith I hope through your Prayers c. it argueth that the Churches of the Gentiles did pray vncessantly vnto God for the deliuerance of Paul out of Prison as we see in the Actes of the Apostles when Herod had killed Iames and put Peter in Prison d Actes 12 5. earnest Prayer was made of the Church to God for him So that we see he had the Prayers of the faithfull and that he did acknowledge the benefit necessity of them that they should preuaile with God Lastly when he addeth I shall be giuen vnto you We must vnderstand that the word which the Holie Ghost vseth in this place signifieth to bee freely and frankly giuen noting thereby that when he should be deliuered and finde the effect of their Prayers it should be through the free grace and mercy of God and not merited by the Saints So then according to this order of the words and interpretation of the Text the reading of this Verse is to this effect Hauing now ended my suit mooued vnto thee touching Onesimus I am in the next place to sollicite thee for my selfe namely that as thou art inclined in loue to all the Saints of God so that thou prepare thy selfe to entertaine me at thy house with all the fruits of hospitality For although I be in bonds and kept fast in hold yet my hope is that by reason of the continuall and effectuall Prayers of the Saints I shall ere long through the free mercies of God be giuen vnto you and to the other Churches for their further edification in Christ Iesus our Lord. General obseruations pointed out in this verse Thus much touching the meaning Now follow certaine generall obseruations which I will onely point out and not stand vpon at large First of all obserue the different manner of the Apostles dealing heere and in the former words When he entreateth for another he is large and earnest but when he commendeth to him his owne cause and priuate businesse he dealeth in a word he dispatcheth it breefely he toucheth it by the way as if it were a thing impertinent or from the matter This sheweth that he had more respect and a greater regard to obtaine his suit for Onesimus and to further his saluation then to speed in his owne suit which pertained to the supporting and supplying the necessities of this present life This teacheth vs to be more earnest in another mans cause then in our owne but especiallie all Pastours that haue the charge of Soules committed vnto them to bee more earnest for the sauing of Soules then to procure their owne ease and that they seeke the benefit of others rather then the profit of themselues according to the rule of the Apostle 1. Pet. 2. e 1 Pet. 5 2. Feede the Flocke of God that dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind This affection if it be found in vs shall minister exceeding comfort to our hearts when we remember that we haue imployed our guifts and labours to gaine a people to God and haue not sought theirs but them On the other side woe vnto idle Shepheards that feede not the Flocke but feede themselues Such as are to worke in the Lords Vineyard must be Labourers not Loyterers they must be able to feed not to fleese they must blow the Trumpet and not hold their peace Secondly the Apostle doth not assure himselfe or the Churches of God that he shall be deliuered but he hopeth to be set free as if he should say I haue conceiued an hope not vaine and foolish without ground of reason but I trust in Gods mercy to be set in safety that I may serue the Church and profit you in the Gospell a long time Now whether the Apostle being deliuered out of Prison euer came among the Colossians and tooke vp his lodging in the House of Philemon it is vncertaine and not to be found in the holy Scriptures The like hope he conceiueth in other places of his Epistles as when he writeth to the Phillippians Chapt. 1. f Phil. 1 24 25 To abide in the flesh is more needefull for you and this am I sure off that I shall abide and with you all continue for your furtherance and ioy of your Faith And in the Chapter following g Phil. 2 23 24 I hope to send Timothy as soone as I know how it will goe with me and I trust in the Lord that I also my selfe shall come shortly The like wee see in the Epistle to the Hebrewes if that were Paules Chapt. 13. h Hebr. 13 23. Know that our Brother Timotheus is deliuered with whom if he come shortly I will see you Obserue in this place that his hope is not absolute but condicionall not simply purposed but limited I hope in the Lorde This is expressed by him in the first Chapter of the Epistle to the Romaines i Rom. 1 10. I make mention of you alwaies in my Prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you Wee must therefore know that all our steppes are directed of God they are not in our owne power to be ordered at our owne pleasure We must also beware of all vaine confidence and presumption in our selues and in vnder-taking our businesse and affaires of this life seeing the successe is vnknowne and our life is vncertain Whatsoeuer we take in hand we must depend vpon the prouidence of God and rely vpon his will Hence it is that the Apostle Iames reprooueth them that say k Iames. 4 13 14 15. Goe to now ye that say to day or to morrow we will goe into such a Cittie and continue there a yeare and buy and sell and get gaine and yet ye cannot tell what shall be to morrow For what is your life It is euen a vapour that appeareth but a little time and afterward vanisheth away For that ye ought to say If the Lord will both we shall liue and we shall doe this and that God is the cheefe Ruler and Moderatour of all persons and actions nothing is guided and gouerned by Fortune nor falleth out by Chance he sitteth as it were at the Sterne and ordereth al things to his owne glory and the good of his Church Thirdly he putteth them in hope and comfort that he should be deliuered and come vnto them as a matter that would be welcome and profitable vnto them Which teacheth that the company fellowship and presence of the faithfull Seruants of God is much to bee desired and looked after and much to be reioyced in Thereby they receiue mutuall comfort one in another and bestow mutuall graces one vpon another and likewise by hauing the fellowship one of another they whet and sharpen one another We are ready to grow dull as an edge-toole that is quickly blunted and turned Now the communion
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
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
good course a long time and dedicated their young yeares as it were bringing their first fruites to God who notwithstanding haue turned out of the way when they haue beene going out of the World Euen as it falleth out sometimes that such as haue failed safely in the wide Sea and kept an vpright course that they haue escaped the dangers of stormes and tempests and Rockes and quicke-sandes haue notwithstanding beene cast away in the very Hauen through negligence and security and want of heed taking so is it with many that haue stood out in daungerous times when the Windes haue blowne and persecutions haue beene hot who in calme weather and peaceable times in their latter times haue suffered shipwracke and haue dashed the Barkes of their Soules against the vaine-pleasures and vanities of this World which drowne Men in perdition and destruction Hence it is that the Apostle writing to the Thessalonians prayeth vnto God for them in this manner m 1 Thes 5 23 Now the very GOD of peace sanctifie you throughout and I pray God that your whole Spirit and Soule and Body may be kept blamelesse vnto the comming of our Lord Iesus Christ. Hee saw they had neede of Gods gratious assistance euen vnto the last breath of their body to vphold them and to keepe them in his feare Let vs therefore remember what the Prophet speaketh of those that are truely regenerate Psalme 92 12 13 14. The righteous shall flourish like a Palme Tree and shall grow like a Caedar in Lebanon such as bee planted in the House of the Lorde shall flourish in the Courts of our God they shall still bring forth Fruit in their age they shall be fat and flourishing If we be in the number of these men described in this place alwaies fruitfull in good thinges and neuer barren of heauenly graces we shall be assured that we shall neuer be remooued Trees as we see by experience grow barren when they grow old but such as are planted in the House of God must be most fruitfull in their age But with many it is cleane contrary the more old in age the more old in sinne and sapped in all sorts of wickednesse This is a searefull signe and prognosticate of a finall Apostacy when our ending is not answerable to our beginning Obiection But heere some man may say Can the faithfull fall away for euer Can they loose their Faith altogether Answere I answer such as liue in the Church and seeme to themselues and to others to haue faith may fall away but such as haue the faith of Gods elect can neuer fall away God doth stablish them in Christ 2 Cor. 1 12. And they are kept by the power of God through faith vnto saluation 1. Pet. 1 4. So that our life is hid with Christ in God Col. 3 3. The gifts and calling of God are without repentance and he that hath begun this good worke in vs will also finish and perfect it vntil the day of Iesus Christ Phil. 1. 6. We are persawaded that neither life nor death nor Deuill nor any meanes whatsoeuer shal be able to separate vs from the loue of God Notwithstanding we must beware of carnall security least these guifts of God be weakened and diminished in vs for albeit they cannot dye yet they may decay and decrease and we may fall though not fall away and our Faith may be lesse though not vtterly lost Christ Iesus hath somewhat against the Angell of the Church of Ephesus o Reuel 2 4. because hee had left his first loue He was not finally fallen from Grace but is highly praised for his patience and perseuerance but is charged to haue slacked his course and to haue cooled his zeale and therefore hee is not saide to haue lost his Loue but to haue left his first Loue so that they were not so earnest so seruent and so zealous as they were at their first Conuersion Wee haue therefore continuall neede to be often in prayer that wee may euer-more encrease in heauenly Graces and bee preserued by the power of God that we be not ouercome by the power and subtiltie of Sathan who desireth nothing more then our Destruction nothing lesse then our good and saluation 25 The Grace of our Lord Iesus Christ be with your Spirit Amen The order of the words Hitherto of the first part of the Conclusion which is the salutation sent from others Now of the salutation that commeth from him-selfe which is as his last farewell and shutting vppe of the whole Epistle and as it were a solemne taking of his leaue of him and the rest which is thus much in effect Grace bee with your Spirit The first part or former word is amplified and enlarged by the efficient cause from whence it commeth and proceedeth to wit Christ Iesus who is also declared by that Soueraigne Authoritie which he hath ouer all Our Lord. Lastly the whole Prayer is garnished with a certain exclamation of heartie wel-wishing to them in the last word Amen Thus much touching the Order The Interpretation of the words Let vs come to the Interpretation of the Words and search out the meaning of them by other places of Scripture Wherein we are to consider what is meant by grace why it is called The Grace of our Lord Iesus why he is called A Lord. why Our Lord what is meant by Spirit what is meant by your Spirit and lastly what is meant by this word Amen First touching Grace whereof we haue spoken before Verse 3. we must vnderstand that there is a two-fold Grace mentioned in the word of God p Called Gratia gratū faciens One which maketh a man gracious and acceptable to God which is the free fauour and loue of God whereby he is well pleased and exceedingly contented with his elect in Christ his beloued sonne which is in God himselfe and in no Creature whatsoeuer either Saint or Angell The other is Grace freely q Called Gratia gratis data giuen to men both common to the elect and Reprobate or proper to the elect onely which are supernaturall and sauing graces The former is called the first Grace which is no inharent quality in vs but an essential property in God and the cause of all graces in vs and the Fountaine of all benefits that flow vnto vs. Thus it is taken in many places as Rom. 1 7. and 3 24. and 4 16. and 11 6. The latter is called the second Grace because it is deriued from the former as we see 1. Iohn 1 16. and 1. Pet. 1 14. and 5 10. and 2. Pet. 3 18. Now in this place I vnderstande it of the fauour and Loue of GOD with the which hee beganne his Epistle before and with which heere he closeth it vppe ending euen as hee made his entrance Secondly hee calleth this The Grace of our Lord Iesus Christ for two Causes first because he is the fountaine of it he is
Ibid. Faith is mingled with doubting 110. Many thinke they haue it who want it 108 259. Being weake it is auaileable 285. Not to be had in respect of persons 188 Faithfull are peaceable 110. They are Saints 117. They yeeld more then is requested of them 431. Therein they follow Gods example 432 Faithfull accused of sedition 26â— Whether they can fall away 491 Families of Christians a particular Church 8. being reformed they haue in them persons vnreformed 237. How made obedient 234 Fathers must make their Children religious 43. They are many times murderers of them 44 Famine of the word 214 Famine some are glad of 409 Familiarity with the Saints who regard not 355 Fauour of God cause of all blessings 56. Seeke it aboue all thinges 57 465. Wretched to be without it â—9 Fearefull persons 92 Feeling of Churches troubles 275 Flattring men in sinne 321 Forgiuenesse of offences required 6 245 249. How man forgiueth 247 Fortune 299. Forefathers 42 Forward sometimes fall back 484 Forwardnesse in good thinges 433 Friends are as our owne Soule 26. they will admonish 27 Friendship counterfeit 28 Friends to Princes who are 269. of what sort we must chuse them 326. They haue all things common 350. They must require no more then God alloweth 415 416 Friendship among the Heathen what 352. How it differs from loue Ibid Freedome properly belongs to the godly 115 Fruits of loue to bee shewed cheefely to the Saints 67. And not to the vngodly 325 Fruitfulnesse in good workes 101 Freedome in a Christian wherein 115 G Gaine of soules 482 Gentiles Idolatry and Papists like 63 Gifts to be communicated to the Saints 114. they are of 2 sorts Ibid. the faithfull are Gods Stewards to despense his guifts 114 Giftes receiued must be imployed to the good of others 1 134. Not to their hinderance 138. They must not lye still Ibid. Gifts of God must be stirred vp 133 483 Guifts are bestowed to profit withal 273 Gladnesse See Ioy. Glory of God to be sought in all things 64 147 God loueth a cheerefull giuer 282 God is not the Author of sinne 300 He worketh in sin three waies Ibid. Hee moueth none to sinne 301. He disposeth euer to good the sinnes of Men. 303. He punisheth sin with sinne 486 God heares our prayers two waies 453 God recompenseth outward wants 310 He accepteth no mans person 531. he forgiues the penitent 414 Gods loue reconciles all his Creatures 5â— He loueth all his Creatures and how 86 323. He is not benefited by our well-doing 112 Godly charged wich rebellion 26â— they are friends to the Prince and the reasons 269 Godly must abound in graces 10â— They are most to be beloued 112. they are neuer barren 123. They often dye quickly the reasons of it 303 Godlinesse sweetens the bitternesse of the Crosse 116 Goers backeward 130 Good name hath many enemies 417 Good things must be carefully and earnestly followed 9. Reasons and vses 10 The goodnes of God to vs must be made knowne 142. The benefits thereof 142 143 Gospell cannot be bound 2. It is stronger then the Deuill 2 3. It abolisheth not ciuill ordinances 202. Obedience to them adornes the Gospell 263 Gospell brings peace 264 Gouernment of the tongue 476. Rules to obserue to attaine to it 477 Grace of two sortes 492 It signifieth sometimes the free fauour of God and sometimes his guifts in vs. 48. It is chiefly to be desired Ibid. It sanctifieth all other good things 51 The want of it is a cursse Ibid. It is the foundation of all our happinesse 52 53. Three steps leading vs to finde grace 52. It giueth contentment to the soule 54. Why called the grace of Christ â—92 the more it appears in any the more to be loued 322. 323. It is giuen freely 457 Graces of God are fruites of election 70. Bestowed vpon other they must reioyce vs See Spirituall graces We must grow in them 482. The seate of them is the Soule 498 Griefe to behold the vnregenerate 187 Grief to see any decay in grace 435 436 Grudge not at others good 153 H Hatred betweene Minister and people hinders profiting 193 Helpe of others to be sought 22 Heathen and Christian Religion howe they differ 156 Hearers must performe three duties 219. They must heare the word willingly 287 Difference of hearers 338. It is no common Grace 3â—0 Against hearing false tales 428 Where the Hart is there is our delight 288 Heart and word must goe together 457 Historicall Faith 78 Hindrances of Prayer 460 And of hearing 484 An honour to suffer for Christ 18 Honoring of Saints 145 Honour the Minister 296 Houses of the godly what 38 45. And of the vngodly 46 Housholders must teach their housholds 38. They must first reform themselues 4â— They must bring thir Families to the Church 47 All their houses the Christians sold not 367 368 Hope the best of others 426. It is a property of loue Ibid. Hospitality 440. It consisteth not in feasting 4. 2. It is cheefely required of Ministers 444 Hospitals none among the Heathen 157 Husband and Wife Yoke-fellowes 30 Husbands 328 Hunger after grace one step to it 53 Who are said to hunger 483 Hypocrites 486 I Idol-Shepheards 35 Idle persons haue their gifts diminished 13â— Idolatry of Gentiles and Papist alike 64. Iesting at sin 72 Iesuits enemies to Princes 266. They are Cormorants 340 Iesus what to be learned by it 495 Ignorance 78 90 Ignorant people ready to receiue any Religion â—… Ignorant Ministers 201 Imprisonment for the Gospell 12 13 Implicit Faith 77. Imprecations 175 Imputation of Christs righteousnes 363 364 Instruction profitable 40 Inuocation of Saints 66 Indulgence 1â—6 See Lenity Inferiors owe honor 179. 34 they must be content with their places 335 Iniuries See Reuenge Infirmities obiect not 315 Inferiors not bound to obey in euil 420 Beeing vnbeleeuers they yeelde but halfe obedience 344 Ioy to see the faithfall grow in grace 68 Israell oppressed 330 Interest in his owne good euery man hath 365 Iudge not before the time 430 Iudgement of the wicked touching the Crosse 14 Iustification by Faith condemned by the Papists 102. How Faith iustifieth 103. Paule and Iames reconciled 104 105. It is no doctrine of Liberty 105 K Keyes of the kingdome of heauen 166. How committed to the Minister Ibid. Kindred must be respected 338 340 Kings Nurses to the Church 273 Knowledge necessary 90. where it is not there is no faith 78. Being abused it bringeth iudgement 129 Knowledge of propriety in goods increseth the care of them 367 L Lame persons comforted 311 Law 246 Lawyers 389. Rules belonging vnto them 360 Least measure of grace 482 A Lesson for persecutors 17 Libertines 106 â—99 Lenity in winking at offenders 176 Liberality 160. How bestowed amisse 116 Liberall maintenance to be allowed the Minister 287 Life of the godly often short 308. How the promise is kept to them 109 Loue to be shewed specially to the saints 67. Generally to
of God wee send our selues we are not sent of him We are our owne Messengers to doe our owne Message not the Embassadours of the eternall God But when hee hath put his worde in our mouths wee must goe to those that he hath sent vs d Ier. 1 7 8. and whatsoeuer hee commaundeth vs that wee must speake So when God had stretched out his hand and touched the mouth of the Prophet Ieremy hee sayde Bee not affraide of their faces for I am with thee to deliuer thee sayth the Lord. Thus hee speaketh to Ezekiell e Exek 3 8 9. I haue made thy Face strong against their Faces and thy Fore-head harde against their Fore-heades I haue made thy Fore-head as the Adamant and harder then the Flint Feare them not therefore neither bee affrayde at their lookes for they are a Rebellious house Secondly it teacheth them not to loose their Authoritie and so to shame their Calling and their Mayster that hath put them in that Calling bringing them-selues and their Ministry vnder the subiection and slauerie of others The Apostle by all meanes seeketh to magnifye his Ministery and to beautifie his Calling Hence he saith f 1 Cor. 9 1. Am not I an Apostle am not I free This reprooueth those that serue the lustes and pleasure of others and dare doe nothing to displease such as are in high place Thus Aaron in the absence of Moses offended who was at the commaundement of the people g Exo. 32 1 4. when they saide vnto him Make vs Gods to go before vs he receiued their golden earings and fashioned it with the grauing toole and made of it a Molten Calfe The like we see in Vriah the Priest h 2 Kings 16 2 10. when Ahaz who did not vprightly in the sight of the Lorde but walked in the way of the Kings of Israell saw the Altar that was at Damascus he sent vnto him the paterne of the Altar and the fashion of it and all the Workemanship thereof and hee made an Altar in all points like to that which the King had sent from Damascus This departing from the Commaundement of God to please the humour or honour of mightie men must be farre from vs. We haue a plaine way set before vs wee ought to walke in it wee must not decline eyther to the right hand or to the left hand We must not make marchandise of the word of God but deale faithfully with God and his people The Prophet Micah complaineth of such Prophets in his time as flattered the people in their sinnes i Mich. 2 11. And Prophesied vnto them of Wine and of strong drink and in such Prophets the people delighted The Lord chargeth Ieremy k Ier. 1 17. to trusse vp his loynes to arise and to speake to the Children of Israell all that he commaunded him not to bee affraide of their faces least he destroy him before them Let vs beware of such smooth tongues that flatter with their lippes and bring vs in danger of destruction Salomon teacheth vs l Prou. 29 5. That a man which flattereth his Neighhour spreadeth a Net for his steppes declaring thereby that as a Birde which is taken in the Net is in daunger of death so they which beleeue flatterers fall into great perilles of Soule of Bodie of Goods of good name of life Thirdly it teacheth the Ministers to take heede they abuse not their Authority and turne it into tiranny but employ it vnto edification not to the destruction of the Church or any member thereof This the Apostle plainly teacheth concerning himselfe m 2 Cor. 10 8 Though I should boast somwhat more of our authority which the Lord hath giuen vs for edification and not for your destruction I should haue no shame And in another place n 2 Cor. 1 24 Wee haue not Dominion ouer your faith but we are helpers of your ioy for by Faith ye stand We must remember and consider that we are vnder Christ we are his Substitutes and Lieutenants He is the cheefe Shepheard of the Sheepe We must not beare our selues o 1 Pet. 5 3. as Lords ouer his heritage but as ensamples to the flocke Christ himselfe testifieth that he was among them as one that p Luke 22 27 Math. 20 28. serued For the sonne of man came not to bee serued but to serue and to giue his life for the ransome of many Let vs haue the same mind in vs that was in christ Iesus let vs behaue our selues as Stewards not as Lords as Officers not as Princes as Ministers not as Vsurpers as Stewards not as Maisters of the house Vse 3. Lastly it serueth for instruction of the people that they despise not the Ministry of the word but alway readie to heare it with reuerence For wheresoeuer there is authority in the speaker there should bee feare and reuerence in the hearer They are Embassadors sent not from Man but from God they speake not in their owne names but in the name of God they publish not their owne Dreames or deuises but the Doctrine of God and therefore ought reuerently and obediently to be regarded Thus the Prophet teacheth vs to reason q Mal. 2 7. The people must heare the Lawe at his Mouth for hee is the Messenger of the Lerd of Hoastes True it is they are men that bring it but they are Messengers sent of GOD they are subiect to the same passions that wee are but God hath put his word in their hearts and in their mouthes and therefore both they and it must bee receyued with all reuerence and entertayned with the inwarde obedience of the soule Hence it is that our Sauiour Christ sayth r Luke 10 16 Hee that heareth you heareth me and he that heareth you heareth him that sent mee The Prophet teacheth that their feete are beautifull that bring gladde tydings of peace and bring glad tydinges of good things They are saide to be worthy of double honor and to teach the way of saluation If a man had lost a precious Iewell and Rich Pearle which was all the riches and substance of his house and beeing in this case should meete with a man that can tell him who robbed him of it where it is and how hee may come to haue it againe how would hee respect him and reward him A godly Minister is such a one vnto thee Å¿ Perk. of the Ministr who when Adam had lost himselfe and all his posteritie and that peerlesse Iewell of righteousnesse the whole wealth of our soules can truely tell vs who did steale it away from vs and how it is to bee recouered againe The Deuill is the Theefe Christ doth restore it Faith applyeth Christ the Word of God worketh Faith the Minister preacheth the word whereby we beleeue How well doost thou account of that Physitian and how highly doest thou esteeme of him who when thy health is lost and sicknesse falne vpon thee
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present