c. So it is requisite that some should bee trained up for the Warres Goliah is said to have beene a man of Warr from his youth up hee was trained up in the Warre which is spoken to his commendation though hee were a wicked man The Centurion had Souldiers trained up under him fidem laudavit milites non damnavit So had Cornelius Souldiers whom he brought up in the feare of God and it is requisite in all Countries professing the Gospell there shold be training to make men fit for War if God shall send it In the time of health wee provide for sicknesse we will not be without Kerchiefes to put on our heads if need be without Aquavitae in the house least we happen to faint When the Sea is at the calmest the Marriners are provided for a storme and tempest they have their Sailes Masts Ropes Oares Ancres c. in a readinesse which they imploy when a tempest comes So in the time of peace wee must provide for Warre wee must have our armour and weapons in a readinesse wherewith we may defend our Country and Religion our selves our Wives and Children So did Vzziah 2 Chron. 26.14 as GOD blesseth the one so will he doe the other if it bee used in his holy feare and the Lord blesse the training that is amongst us that no hurt no drinking swearing and swaggering but much good may bee done by it to Gods glory the comfort of us all Melchizedec his Priest-hood is confirmed by two effects the one on his part the other on Abrahams for his part hee blessed him with a solemne blessing as Gods vicegerent the manner of the blessing is set downe Gen. 14.19 20. From hence Bell. doth inferre l. 5. de Ro Pont. cap. 9. that one and the same man may be both an ecclesiasticall and a politicall Prince as the Pope who though he have no civill jurisdiction directly yet indirectly he hath so farre as it concerneth the spirituall good of the Church and by vertue thereof he may set up and pull downe Princes at his pleasure Melchizedec sayes he was both a King and a Priest so may the Pope bee Heli and Samuel were Priests and Iudges So may the Pope be 1. These were extraordinary in a few men that of Melchizedec before the law was made for a separation of those two offices after they were flatly distinguished in Moses and Aaron 2. Melchizedec was a type of Christ and sustained both offices which concur in our Saviour Christ. The Pope is no type of Christ therefore he cannot by that reason lay claime to both offices whatsoever may be holden upon other grounds Here wee see what a reverent account we are to make of them whom GOD hath set apart to the office of the Priesthood and Ministery They be the Priests the Ministers of the most high God in spirituall and ecclesiasticall matters they sustaine the person of God therefore they are highly to bee esteemed of us Artaxerxes in his letter to Ezra gives him an honourable title Herod though a mighty King and glewed to his sweet Delilah of incest reverenced Iohn Baptist. Constantine that famous and religious Emperour used the Bishops at the Councell of Nice with mervailous respect hee would not suffer them to stand bare before him hee would have them to sit downe by him professing that as he was Gods deputy in the Common-wealth so were they in the Church yet a number of prophane persons are there even where the Gospell is preached that thinke basely and speake basely of the Ministers what bee they they bee but Priests I but they are the Priests of the most high God The name of a Priest is an honourable name in the booke of God not a name of reproach and contempt Indeed the Popish massing Priests that take upon them to offer sacrifice for the quicke and the dead being most injurious to the one sacrifice of Christ once offered up for us all they are worthy to be thrust out of the Country with contumelie Whereupon a woman in Queene Maries dayes spake to a Priest that came into the market to buy fowles canst thou make GOD Almighty and canst not make a Capon But let us take heed how wee mocke the true Priests Prophets and Ministers of the LORD The little Children that called Elisha balde pate were torne in pieces by Beares they are the Priests the servants of the most high GOD the master whom they serve is the Highest above all therefore take heed how yee despise his servants reverence them for their master his sake for their office sake being Gods Ambassadours for their workes sake the salvation of you all which God effecteth by them receive the word preached by them with all meekenesse that by it ye may be saved in the life to come VERSE 2. HIs Priest-hood is ratified by another effect on Abrahams part what as it were to requite him withall No but as his part and portion which in equity he could not with hold from him In the Hebrew it is somewhat doubtfull whether Melchizedec gave tithes to Abraham or Abraham to Melchizedec nay by that it seemes rather that Melchizedec gave to Abraham But the seventie and especially St. Paul puts it out of doubt Melchizedec dedit spiritualia benedicendo Abraham temporalia decimando Of this historicall description of him out of Moses the Apostle first makes an interpretation then application The interpretation is of that which was expressed by Moses the application of that which was concealed by Moses 1. He interprets his name 2. The place where he ruled as King Melechtzedec i is put in ornatus gratia as in Adonibezek Abimeleck c. So is Christ the King of righteousnesse Christ was righteous in his conception in his conversation preaching and in the exequution of the last judgement 1. He ruleth with righteousnesse 2. Without sinne 3. Hee makes us righteous Iehovah our righteousnesse Ierem. 23.6 26. The second thing interpreted by the Apostle is the place where he ruled as King and that is Salem which is peace Christ is our peace Rom. 5.1 Esai 9.6 1. He was borne in the time of peace 2. The Angels at his birth published peace Luk. 2.14 3. Eph. 2.15 by his crosse he made peace 4. He left peace with us Iohn 16.33 Abraham gave a tenth part not of some but of all The Pharisees tithed Mint Cummin and Anise even the least things which our Saviour commends them for if they had not left the weightier matters of the law undone But this goes to the heart of many We are content to pay tithe corne yet that God knowes doe many unwillingly but must we pay tithe hops tithe cheese tithe Apples must wee pay tithe of the gaine that wee get by the trade of clothing I verily I give tithe of all that I possesse and shall wee bee worse than the Pharisees Let him that is taught in the word communicate unto him that teacheth in all good
goodnesse let us not fret at it carry a spight against the Preacher but let us say blessed be thou ô man of God and blessed be thy Counsell blessed be God that sent thee to us c. Thus we should suffer even with thankesgiving the word of exhortation The reason is because he hath beene briefe in it I have not beene long rubbing of your soares I have told you of it in a word Therefore suffer it rather Yet now adayes some unwise hearers commend longitude hee stood upon it long againe and againe he was an houre two three houres peradventure he might have spoken as much in a quarter of an houre A wise and pithy brevity should be more welcome to us if wee were judicious hearers Suffer them that wisely in a few words in the spirit of love and meekenesse exhort you to that which is good VERSE 23. GOod newes He is set at liberty that is loosed Timothy which by the mother is an Hebrew Acts 16.1 he was in bonds somewhere though it bee not expressed in 〈◊〉 Scripture for the which they sorrowed therefore he signifies 〈◊〉 to them With whom if he come shortly I will see you Why he was in bonds at this time Heb. 10.34 1. He might 〈◊〉 there bonds past not present 2. This may bee spoken with a â—â—cret condition understood though not expressed If I bee deâ—â—vered too When we heare of the deliverance of our brethren out of any â—anger wee should be glad of it If the foote bee delivered of a â—orne that was in it the head rejoyceth at it Wee are members 〈◊〉 of an other let us rejoyce at the deliverance one of another Doe 〈◊〉 heare that any was greivously sicke and is delivered let it doe 〈◊〉 hearts good Doe we heare of the delivery of any Christians 〈◊〉 of the hands of the Turkes Papists and other enemies of the â—ospell let it be joyfull and acceptable to us To this end would 〈◊〉 have them to take knowledge of Timothies deliverance and so â—ould we doe VERSE 24. WHom they should salute 2. From whom they should receive salutations 1 Their Spirituall Rulers and Governours then 〈◊〉 whole body of the Church Not onely they in Rome but in all â—ie that professe the Gospell of CHRIST Salutations are 〈◊〉 of love now the Ministers and Preachers of the Word are be love above common Christians we should have them in sinâ—â—r love for their worke sake therefore they are to bee saluted 〈◊〉 others If ye send Commendations to a Towne especially member the Minister Salute all unlesse they be professed eneâ—â—es to CHRIST and the Gospell bid them not then God speede â—therwise salute all but chiefely them that have the oversight of 〈◊〉 people they must have the first place in our salutations VERSE 25. HEE concludes with a blessing The grace of our LORâ— IESUS CHRIST that is the love and favour oâ— Christ be with you all Amen Even so in the shutting up of this Epistle doe I take my leavâ— of you Many excellent points of Doctrine many necessary anâ— profitable exhortations have beene delivered to you out of it it 〈◊〉 even the body and marrow of religion Now the Grace of GOâ— bee with you GOD give you grace from His Spirit to think on them to practise them to His glory in this life that yee maâ— bee partakers of His everlasting glory in the life to come Amen A COMMENTARIE VPON The second Epistle of St. IOHN VERSE 1. THat these two Epistles be S. Iohns as well as the former the similitude of style and of affection doth evince the style is S. Iohns and they be written with S. Iohns affection The three Epistles differ thus In the first he entreats of the love of God and our neighbour joyntly together In the second of that to God more specially by it selfe In the third of our love to our neighbour more particularly The first was written to all Christians in genreall the second to a woman the third to a man The parts of this Epistle are these 1. The inscription of it 2. The contents of it verse 4. The inscription conteines a description in the 2 former verses a precation in the third In the description 1. He describes himselfe which is the writer 2. The persons to whom he writeth he describes himselfe by his office The Elder the persons to whom he writeth are the mother and the children He describes the mother severally 1. By her inward estate elect 2. By her outward a Lady He describes them both joyntly together by his entire love to them which is first averred in regard of himselfe 2. Enlarged in regard of others in this verse 3. Illustrated by the procreant cause of it in both verse 2. THE ELDER THere was another called Iohannes presbyter Iohn the elder to whom some ascribed both these Epistles So writeth Hieronymus de viris illust yet he himselfe is not of that opinion Nay citing a testimonie out of these Epistles he doth in plaine termes attribute them to S. Iohn the Evangelist Clangat tuba Evangelica filius tonitrui quem Iesus amavit plurimùm qui è pectore salvatoris doctrinarum fluente potavit Let the Evangelicall trumpet sound the Sonne of thunder who from the breast of our Saviour drunke in abundantly as it were rivers of heavenly doctrine He doth not entitle himselfe an Apostle but an Elder 1. Because he speakes not with authority like an Apostle but talkes with her familiarly as a father with his daughter 2. Because he was knowne throughout all Asia after a kinde of excellencie by the name of Elder He hath the title of an Elder 1. for his age in outliving all the Apostles 2. for his Wisedome that commonly accompanieth old age the Senate was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of auncient men 3. for his grave and discreete carriage 4. and chiefely for his office in the Church Ministers are usually called elders St. Paul left Titus in Creta to ordaine Elders in every Citty The Elders that rule well are worthy of double honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young plant may not be made a minister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man may Though he be a young Timothy yet he is an Elder and to be honoured for his office much more the reverend Prelats of the Church Alexander the mighty Monarch did great honour to Iaddus the high Priest Constantine the religious Emperour esteemed highly of the Bishops at the Councell of Nice he made them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would have them sit downe by him and placed them at his owne table Valentine the Elder called Ambrose his father Ambr. de vita valent Valentine the younger though an Arrian rose up to him in token of reverence when he came into the consistory No doubt but this Laay honoured Iohn with her heart so ought wee to doe the Elders of the Church If they be
and Alypius writ Domum vestram non parvam Christi ecclesiam deputamus We account your house no small Church of Christ Eusebius reports of Constantine that he had in his Pallace the forme of a Church singing of Psalmes and himselfe would begin the Psalme reading of Scripture prayers Oh that all Christian families were like to these Saint Bernard findes fault with Eugerius that the lawes of Iustinian made a greater noise in his Pallace then the lawes of GOD. Suffer no unchastitie no indecencie to reside in the countenance in the habite in the gate of those that be about thee Inter mitratos discurrere calamistratos non decet it is not comely to see uncomely heads among them that weare miters upon their heads Catharinus being himselfe a Bishop is not afraid to say that Philemon vir saecularis a secular man shall rise up in judgement against us the Prelates of the Church who had turned his house into a Church A worthie patterne for all to imitate There is much crying for reformation let every man reforme himselfe and every house-holder his familie then soone would there be an happie reformation in Church and Common-wealth We have had the persons in the salutation there remaines now the matter of it which conteines in it three things Donum datorem mediatorem the gift the giver the Mediatour The gift is double primum ultimum the first which is grace the last which is peace the one is causa fons bonorum the cause and fountaine of all good things the other finis perfectio bonorum the end and perfection of them all Grace first the undeserved love and favour of God By nature we are out of favour with him the children of wrath All have sinned and all stand in need of the favour of God It is a sweet thing to have the favour of Princes yet that is mutable Mephibosheth had Davids favour but he was wounde out of favour Athanasius had the favour of Constantine but he lost it 1. God is immutable not so much as a shadow of turning in him 2. They can pleasure us but with fading things God with durable 3. They dye God lives for ever 4. They can doe us no pleasure when we be dead God can for all live to him he can raise us up againe and set us in heavenly places with Christ let us all sue for his favour The next is peace flowing from the other 1. All kinde of prosperitie especially the peace of Conscience that surpasseth all There is the worlds peace that worldlings have their eyes sticke out by reason of fatnesse they are not in trouble as other men they have more than heart can wish they dye and that peace dyes with them There is CHRISTS peace being justified by faith wee have peace with God through IESUS CHRIST our LORD That is the comfortable peace indeede Is it peace Iehu said Iehoram What peace when as the Witchcrafts and Adulteries of thy Mother Iezebel are yet in great number What peace can a man have when as his sinnes boxe him continually and will not suffer him to bee quiet As the Ghost of NERO his Mother tormented him There is no peace saith God to the wicked he is like the raging Sea foaming out dirt and mire When Herod entended to make Warre with them of Tyrus and Sydon they sued for peace by Blastus his Chamberlaine God Almighty intends to make Warre against us for our sinnes let us sue to him for peace by Christ Iesus who by the bloud of his Crosse hath set at peace all things in heaven and earth Augustus Caesar wished three things to his Son the favour of Pompey the boldnesse of Alexander and his owne fortune Let us wish these two things to all that wee love grace and peace From whom From GOD our Father All the Persons in the Trinitie are our father CHRIST is the everlasting Father the Holy Ghost is our Father I will not leave you Orphans fatherlesse the comforter shall be a father to you They may all be here comprehended Vbi una persona Trinitatis auditur ibi tota Trinitas intelligitur Every good gift and perfect thing commeth from above even from the Father of light from him comes grace peace and all other good things let us all put up our supplications to him By whom He is described three wayes à Dignitate à Charitate à Sanctitate For his dignitie he is the Lord for his love he is IESUS and a Saviour for his Sanctitie he is Christ the anoynted above all CHRIST is the Conduct pipe whereby all blessings are conveyed to us he is the heyre of all we Coheyres by him hee is primarily beloved we secondarily in him and for him As the oyntment powred on Aarons head went downe to his beard and the skirts of his garment So the oyle of gladnesse powred on Christ our head came downe from him to us all we have nothing without him he is to be magnified for all Saint Paul in this inscription hath broached a great deale of Christian eloquence for Onesimus every word is an oratour to plead for him 1. The name of Paul which was renowmed among all 2. The estate of Paul a Prisoner and that of Iesus Christ he may not stop his eares against the crie of such a prisoner 3. Not hee alone but Timothie too Et vis unita fortior 4. Hee is his dearely beloved he may not deny him that loves him so dearely 5. He is his fellow labourer and he must give him leave to labour with him in this businesse 6. Hee puts in the Woman too this night-raven even in bed may sing a sweet note for Onesimus 7. Archippus being appointed their Pastour cannot easily be rejected 8. The whole household will speake a good word for their old fellow servant 9. The name of grace must needs make him to deale graciously with Onesimus Philemon had the forgivenesse of his sins by the grace of God that must induce him to forgive his servant as God of his meere grace and mercy had forgiven him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitate thy heavenly Master in this it is Chrysostomes observation VERSE 4. Wee have dwelt something long in the porch yet no longer then necessity required let us now enter into the house and come to the substance of the Epistle Where first there is the subject of it secondly the conclusion of it Verse 21. The subject of it is an earnest suit for Onesimus Where 1. There is the foundation whereupon his suit is built 2. The commencing of the suit or supplication to him for Onesimus 3. The foundation is the graces wherewith PHILEMON was beautified they are expressed in a thanksgiving wherein these circumstances are to be considered 1. Cui to whom he gives thankes 2. Quando when he gives thankes 3. Super quo for what hee gives thankes for his love and faith Where
meanes that as man by sin had deserved death so by the death of a man he should be redeemed from sin and death The necessity of Christs incarnation he proves first from the end of it He that by suffering for men was to bring men to salvation must be man Christ by suffering for men was to bring men to salvation ergo Christ was to bring many to glory This he could not do but by afflictions and namely by death it selfe for the Crosse must goe before the Crowne therefore it was requisite that in our humane nature he should first suffer It became this was most comely fit and convenient for him namely that God ver 9. which so graciously gave his Son for us that is God the Father by whose grace and mercy Christ died for us It became him for the better illustration of his owneglory for a more lively demonstration of his mercy and justice to the world of his mercy in not sparing his owne Son but giving him up to the death for us of his justice in punishing the sins of the world so severely in his owne Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. These words are to be referred to Christ not to God the Father 1. They are affirmed of him in Scripture 1 Cor. 8.6 Col. 1.16 2. Before hee spake of his humiliation it was meet to premise something concerning his glory power and dignity 3. For so much as it is said he was to be perfected through afflictions by afflictions to mount up to glory that concerning his Deity was well premised that we might know it was no new glory which he took but that which hee had from all eternity as hee was GOD Ioh. 17.5 It became God the Father to perfect the Prince of our salvation through afflictions for whom are all things and by whom are all things after he had brought many children to glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having made them willing by his holy spirit Wee are said also to be drawne Sed trahit sua quemque voluptas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Syntaxis might better be referred to CHRIST than to the Father otherwise the participle should have beene in the dative case to agree with the pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then in the accusative case It ought to bee translated thus for it became him for whom are all things and by whom are all things to consecrate the Prince of their salvation through afflictions bringing many Children to glory Children not friends but Children begotten by the word made the Sonnes of God by faith Iohn 1.12 knowne by the spirit Rom. 8.14 Not a few but many for he is a powerfull SAVIOUR many shall come from the East c. Not all men because all imbrace him not being offered to them Sundry were called to the feast that came not To glory in the kingdome of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translate it Sanctifie because of the next Verse but the words are diverse To perfect CHRIST is said to bee perfected because after his suffering hee was glorified in his Humanity as well as in his Deitie CHRIST his afflictions are so farre from being a shame or ignominie to him that they bee solemne rites or sacred ceremonies whereby he was consecrated Bishop of the universall Church Through afflictions in the whole course of his life especially at his death and passion The Arch-duke the Captaine the leader in whose steps wee are to tread the Author of their salvation Acts 3.15 If CHRIST had not become man afflicted and put to death he could not have carryed men into the kingdome of heaven for a purgation must be made for the sinne of man by the fiery furnace of affliction and especially by death therefore it became Christ to be made man too though he were God GOD is the efficient and finall cause of all 1. There is nothing but it is by GOD the Host of heaven the Sunne Moone and Starres are by him the birds of the ayre the fishies of the Sea the beasts of the field the greene and flourishing coat that the earth hath is by him All men yea Angels even the Devils themselves are by him not as Devils .i. malicious accusers of the Saints but as they be invisible and immortall spirits all are by him nay to proceede a little further and yet to keepe our selves within compasse of sound Divinity sin it selfe is not without the providence of God it is not à Deo creante sed disponente he disposeth of all the grosse sins that be in the world to his owne glory as a wise Physition makes a good use even of poyson in his confections Furthermore as all things are by GOD so all for him all serve his holy will and blessed pleasure some unwillingly some willingly GOD makes Satan and his instruments to be for him whether they will or no but the faithfull are willingly for him and serve him with all cheerefulnesse Let us remember that wee our selves and all that we have is for God he made us he redeemed us with the bloud of his Sonne therefore we are his not our owne our wit wealth honour worship learning our soules our bodies our eyes tongues hands feete all are for him with all that wee have we must glorifie him Our tongues are our owne sayd the wicked that is false all that we have is Gods therefore all must be at his commandement The pot is for him that made it and the servant must be imployed about his Masters businesse he must be his masters man not his owne therefore as we were created by God so let us be wholly for him Now it became this high and mighty God for whom are all things and by whom are all things which worketh all as seemeth best to him to consecrate the Prince of their salvation through afflictions bringing many children to glory CHRIST brought them to glory which he could not doe but by enduring many afflictions 1 Here we see that CHRIST could not bring us to heaven without innumerable afflictions which our sinnes had deserved he himselfe knew no sin but he was afflicted for our sins And indeed he was wonderfully afflicted for them from his cradle to his grave A man of sorrowes as the Prophet termeth him he was borne not of a wealthy Lady but of a poore woman base and contemptible to the eyes of the world at his first comming he was not laid in a costly Cradle but in a Cratch not in a Chamber well furnished but in a Stable borne in Winter and in the night when he was an Infant banished into Egypt hee wrought as is thought in the trade of his Father and was a Carpenter he had not a hole to hide his head in women were faine to minister to him of their owne substance as he went up and downe preaching the Gospell he had not bags of silver and gold about him but was faine to send to the Sea for a peece of 20d.
profit of affliction is so great lift up the hands Manus sunt organa organorum they that be faint and of a feeble courage hang down their hands and have weake knees The knees sustaine the weight of the body he would have them to take heart to them to lift up their hands and to strengthen their knees that they may run the race set before them Runners stretch out their hands legs and knees too So must wee in this spirituall race VERSE 13. STagger not but goe firmely like stoute men make straight steps goe not awry rectos gressus facimus rectè credendo confitendo patiendo Now yee halt but ye are in the way if yee looke not to it ye may be carryed quite out of the way There is triplex obliquitas In intellectu affectu actione The people in Elias time halted betweene two opinions 1 Reg. 18.2 So some of the Hebrewes began to halt betweene two Religions Iudaisme and Christianisme The false Apostles and persecuting Iewes made them as it were to halt The ceremoniall law the Temple are of Gods institution shall we forsake them and believe in Christ crucified they that bee Christians are hated of all the world spoyled of their goods and lives too Wee will pause a little on the matter wee will consider with our selves whether it were best for us to be Christians or not This halting hee would have removed and wishes them to make straight steps to goe on manfully in the profession of the Gospell that no afflictions make them to halt As for us GOD be thanked for it we live not in the time of persecution as the Hebrewes did wee are not spoiled of our goods cast into prison constrained to flye our native Country carryed to the stake to be burnt for the name of CHRIST we have a Vertuous and Religious King that is a nursing Father to the Church yet the chastisements of the Lord are ryfe among us because wee are not bastards but Sonnes When the first borne were destroyed in Aegypt there was not one house of the Aegyptians but one dead in it There is scant one house among us but there is one sicke or afflicted in it A man can travell almost into no Country but hee shall finde a number sicke sometimes the man and Wife Children and servants downe at once Neither are they of the worser sort drunkards adulterers atheists c. but many of the better sort good professours sober godly and religious men that are thus visited Our heavenly father sees something amisse among us which causeth him to send forth his rods into so many places The Church of Corinth was an excellent Church yet St. Paul sayes for this cause namely a negligent and disorderly receiving of the Lords Supper many are weake sicke and sleepe among you The Lord sees us to bee rocked asleepe in security to bee negligent in prayer reading of Scripture comming to Church he sees the heavenly Manna of his Word the food of our soules to be loathed in all places men waxe too nise and dainty in hearing he sees the Sacraments not to be regarded men make small reckoning of these seales of faith For these causes many are weake and sicke among us yet let us not faint under these afflictions Let us lift up our hands that hang downe c. Let us consider who it is that striketh us it is the LORD said Eli c. It is not an unlucky conjunction of Planets they be not the dogge dayes which are the cause of these diseases they are not simply to be imputed to the weather or the time of the yeere It is the Lord that smiteth us and let him doe what seemeth him good Hee is our loving and mercifull Father in Christ Iesus hee will lay no more on us then hee will enable us to beare to our everlasting comfort in the end We are chastned by the Lord that wee should not bee condemned with the world Hee suffers the wicked oftentimes to live in jollity the rod of God is not upon them they are not in trouble as other men but hee Schooles his owne Children they shall seldome bee without some affliction or other least they should bee drowned in the pleasures of the world Therefore let us beare the chastisements of the LORD patiently for a short time in this life which is but a spanne long that wee may live with our heavenly Father in the life to come Hitherto he hath given a precept touching our selves how we our selves are with patience to runne the race set before us quietly enduring such chastisements as our father imposeth Now hee doth further enjoyne us to bee as trumpets to waken others to it that they may run together with us in the race of Christianity Where 1. An admonition 2. A reason for the enforcing of it Verse 18. In the admonition 1. A generall propounding of it Verse 14. 2. A particular unfolding of it In the generall propounding of it 1. The vertues commended to us peace and holinesse Then the reason for the enforcing of them of the latter especially VERSE 14. HE doth not say embrace peace when it comes to you and offers her selfe to you but though she runne away follow her lay hold on her and bring her whether she will or no. We must seeke peace instanter follow it generaliter with all prudenter in holinesse Not with some but all not with your friends alone but with your enemies too not only with them of the same Religion but with those that be of another Religion Bee at peace with their persons though not with their vices bee at peace with all what in thee lieth especially holinesse that is of absolute necessity bee not so greedy of peace that yee should forget holinesse holinesse of soule and body 1 Thes. 4.3 2 Cor. 7.1 Hereunto he inviteth us by the danger of the want of it without which no man be he never so wise learned honourable though he be a King he cannot be saved without holinesse shall see the Lord in his blessed and glorious kingdome in the life to come as a Citizen of the same kingdome Our Saviour was at peace with the Pharisees hee went to many of their houses to dinner hee was at peace with Caesar though he were a persecutor of the Church and payd tribute to him and wee may be at peace with all men throughout the wide compasse of the world with Atheists drunkards adulterers c. 1 Cor. 5.10 Yet here two cautions are to be observed 1. Wee must distinguish betweene peace and familiarity wee may bee at a generall peace even with the enemies of God but wee must not bee familiar with them There is danger in that All our delight must be on the Saints that be on the earth they must be our familiars 2. Wee may bee at peace with the persons of all but with the vices of none Bee at peace with a drunkard but not with his drunkennesse reprove that
shew thy dislike of that But we are so far from being at peace with all as that wee are not at peace with our neighbours with them that dwell in the same towne and professe the same Religion with us there is heart burning envy and malice strifes and contentions even among us nay some are so farre from being at peace with all men as that they are at peace with no man like Ishmael whose hand was against every man Wee are so farre from following of peace that wee will not accept of it when it is offered They seeke peace and we refuse it Such is our folly wee had rather be following the Lawyers to our cost and smart then to follow peace home to prevent Law Let us all bee followers of peace let us follow it let us seeke it by all meanes possible The hunter followes the deere though it run away so let us doe peace and lay hold on her whether shee will or no. Peace is a singular thing God is stiled the God of peace he is not called the God of faith c. 2. Mat. 5.9 he doth not say blessed are they that can talke gloriously of religion but blessed are the peace makers Why for they shall be called the Children of God They that be at peace are Gods Children they that live in strifes and contention are the Devils Children The envious man sowed tares hee it is that soweth the tares of discord and dissention 3. Wee are members one of another and shall we be at warre Ioseph would not have his brethren to fall out by the way We are brethren and have one elder brother which is Iesus Christ shall we fall out one with another and that upon every trifling occasion It is a wonder to see what jarres there are betweene the professours of the Gospell betweene neighbour and neighbour scant two in a towne that love heartily and sincerely There be two especiall things that hinder peace pride and covetousnesse Prov. 13.10 Pride is the Nurse of contention There is I proud and Thou proud I stout and Thou stout none will bend none will yeeld as Abraham did though he were better than us every kinde of way The second is Covetousnesse We are so much wedded to the world the valour of an halfe penny will make us to contend Why rather suffer yee not wrong If every man were content to put up a little wrong what peace would there be in the Towne how should it flourish to the credit of the Gospell and comfort of us all The second vertue is holinesse It might be objected if we follow peace with all men then we must bid holinesse adieu For some will not be at peace with us if we be holy I but if peace cannot be joyned with holinesse away with it doe not so follow peace as that ye should let holinesse goe Above all things lay hold on holinesse Apoc. 1.7 They shall see him when he comes to judgement but they shall not see him in his kingdome Or if they see him it shall be afar off as the rich man in hell saw Lazarus they shall not be partakers of his joy and glory Without learning without variety of tongues without riches honour beauty men may see the Lord but without holinesse none shall see him By nature we are all unholy comming of unholy parents borne and conceived in sin but we must be holy before we can goe to Heaven 1 Cor. 6.9 Be ye holy as I am holy The kingdome of heaven is called the holy Ierusalem No uncleane or unholy thing can enter into it The Angels for their unholinesse were cast out of Heaven and shall we thinke that GOD will take unholy men into heaven A great number scoffe at holinesse O yonder goes an holy man Indeed if he be a whited Tombe and a painted Sepulchre whose holinesse for the most part consisteth in the laying open the unholinesse of others he is worthy to be despised But except we be all holy we shall never see heaven Let us be holy first in heart then in our eyes tongues hands feet and all the members of our body being truly holy we shall see the Lord to our eternall comfort Perfectly holy we cannot be in this world there will alwayes be some drosse cleaving to the best golden Candlesticke but let us be sincerely holy and we shall triumph with Christ for ever VERSE 15. THese two are particularly unfolded 1. Peace then holinesse Verse 16. For the preservation of peace they must take heed there be no Apostats nor backsliders among them Apostasie from true religion will breake the bond of Christian peace 1 A Caveat for the performing of it 2. A meanes for the fulfilling of it Watching one over another playing the Bishops and Overseers one of another Not 1 Pet. 4.15 busie-bodies in other mens matters Not onely that your selves fall not away but as much as lyeth in you that there be not one Apostata in the whole Church It is a metaphor from Travellours that lagge behinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saint Chrysostome By the grace of God in this place is not meant the everlasting love and favour of GOD but the Doctrine of the Gospell which he of his grace and goodnesse offereth to us 2 Cor. 6.1 Let none revolt from the truth of the Gospell but Continue in the grace of GOD. As a remedy for the effecting of it let no root of bitternesse c. Deut. 29.18 Any bitter root of Heresie of false and erroneous Doctrine as appeareth in Deut. Besides that any bitter rootes of malice and envie pride and ambition covetousnesse c. All these will breed strifes and quarrells among you therefore let them not spring up beate them downe so soone as they arise He perswades them to keepe them from springing up by two pernicious effects the one hath relation to themselves the other to others Trouble you as a multitude running upon you And by this meanes many shall be defiled for whose perdition you must answer One scabbed Sheepe infects an whole flocke 2 Tim. 2.17 1 Cor. 5.6 Iudas having fallen away from Christ came howling to the Pharisees and said I have sinned in betraying innocent bloud What is that to us say they looke thou to that So though some round about us fall from the Gospell to Popery Atheisme Brownisme it never toucheth us we are ready to say What is that to us am I my brothers keeper I verily according to our place and ability Let every one of us in that place wherin God hath set us take heed that no man fall away from the grace of God Let us all as much as lyes in us keepe them from falling especially let Pastors looke to their sheepe and Householders to them of their owne houses If a fayre and beautifull Apple fall from thy Tree thou art somewhat grieved at it and shall it not grieve us to see Trees fall out of Gods Orchard Sinne as ye see is a
is to the company of the faithfull in thy city which may well be Corinth for it was a factious citie full of Sects and Schismes The vulgar translateth it Scripsi forsitan peradventure I had written But Erasmus guesseth shrewdly and truely The word Forsitan was foisted by some unlearned Clarke into the text I wrote saith Saint Iohn to the Church And he speakes it by the way of a Prolepsis Gajus must reply Why Didst thou not write to us all this while about the entertaining of these men I wrote saith Saint Iohn but my writing was not regarded This Epistle of Saint Iohns is not now extant no more peradventure are some which Saint Peter and Saint Paul wrote But wee have so much Scripture by divine providence as is sufficient to salvation we neede not flie to unwritten verities Now let us take a view of the partie resisting He is described by his name and by his peevish quality His name was Diotrephes Some read Dietrepe Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overturning God then it fits him well for he was an overtwharter of God and all godlinesse but it is Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished by God And Homer cals Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiters nurse children and indeede God hath a speciall care of Kings This man had a glorious name Conveniunt rebus nomina saep◠suis. Sometimes men have sutable names The Name of Iesus agreed wonderfull well to our blessed Saviour for he saves us from our sins and there is no Saviour besides him Timotheus and Philotimus were both answerable to their names both pure worshippers of God But some times mens names are different from their doings Iudah is a good name of Iudah a praiser of God yet he that betrayed Christ had that name Simon is a good name Shamaang Obedience yet Simon Magus was disobedient the fountaine of all heresies So this Diotrephes had a good name but he himselfe was a bad man Good names may be meanes to make men good but they doe not make them good without the blessing of God Almightie 2. He is described by a vicious qualitie that was in him hee loved to have the preeminence among them Hee doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preeminence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loves preeminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches are good but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of riches is naught Wine is good but the love of wine is naught He that loveth wine shall not be rich Love it we may moderately but not immoderately The world is good and all things that be in it as they be the creatures of God but the love of the world is evill The upmost places in the Synagogues were good but the Pharisees were evill to love them Eminencie in the Church is good but wee must not love it desire it affect it with a proud minde and ambitious heart as Diotrephes did A paritie in the Ministery is dangerous It is the mother of Sects and Schismes Ex aequo super omnes Ecclesiae fortitudo solidatur Sed Petrus caput constituitur ut Schismatis tollatur occasio The solliditie of the Church is equally founded upon the doctrine of all the Apostles yet Saint Peter was made the head of the Church for the avoiding of Schisme Neverthelesse there is not one Oecumenicall Bishop over the whole world or over all Christendome Major est authoritas orbis quam urbis saith the same learned Father The authoritie of the world is greater than the authority of one citie Vbicunque fuerit Episcopus Wheresoever a Bishop is whether at Rome at Eugubium at Constantinople at Rhegium at Alexandria or at Tais ejusdem est meriti ejusdem sacerdotij he is of the same desert and the Priesthood is the same yet there must be Bishops to have authority over others to preserve the peace of the Church to see that all doe their duties in their severall places and to be as a wall of defence for them that be under them If there were not some in high places in favour with Kings and Princes the rest of the Clergie would soone be troden under foote as the little rivers submit themselves to the greater so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil it is necessary it is profitable for the inferiour Ministers to subject themselves to the superiour as were Aaron and his sonnes so sayes S. Hierom are Bishops Priests or Elders Aaron was above his sonnes and Bishops are above them yet both under God and the King let not them that be above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemne them beneath in the vallyes let not them that be below carry themselves insolently towards them above Bishops and Priests saith Ignatius sunt tanquam chordae in Cithara colligatae as strings tyed together in an harpe if they jarre there will be unpleasant musicke Preeminence is laudable the affectation of it is damnable to be called a Bishop is commendable Sed velle vocari to will it to have an irresistible will to it is discommendable they that will be rich fall into divers snares and temptations so they that will be in high places whether God will or no ensnare themselves ere they be aware There be many retinacula pulbackes to hold us from that 1. It is devill-like he was high enough at the first he would needes be higher therefore he was cast low into the bottomelesse pit of hell and all proud aspiring persons fall into the condemnation of the devill 2. It is not Christ-like he was called to it he intruded not himselfe he invites us to humility by precept Learne of me I am humble and meeke by practise he washed his Disciples feete though he were Lord of all yet he became a servant to all he respecteth it in his followers when they stood upon greatnesse hee sends them to a little child to learne to be little he that is greatest among you let him be your servant 3. It is the joy and glory of all good ministers that they have beene no intruders I have not thrust in my selfe to be a Prophet to this people Lord thou knowest the Lord of the harvest must thrust labourers into the harvest none must thrust in himselfe 4. It is a weighty charge an heavie burden hee that desireth the office of a Bishop desireth a worthy worke Opus non dignitas labor non deliciae opus per quod humilitate decrescat non fasti gio intumescat It is a worke not a dignitie a labour not a delicacie a worke I say that should make a man decrease by humilitie not increase and swell in pride a worke for the which a fearefull account is to be made they watch over your soules as they that must give an account if God call us to that worke let us entreate him to give us strength in some measure to discharge it let us