suffer with Christ we shall raigne with him if we dye with Christ we shall liue with him if we n Rom. 8 29. 2 Tim. 2 11 12 1 Pet. 4 12. be made like vnto him in ignominy wee shall be made like vnto him in glory The Apostle Peter exhorteth the people of God Not to thinke it strange concerning the fiery tryall which was among them to prooue them as though some strange thing were come vnto them but to reioyce inasmuch as they were partakers of Christs sufferings If any thing be able to lift vp your handes and to raise vp your harts vnder the Crosse this consideration is able to refresh our weaknesse and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded then if the load were laid vpon Christ himselfe On the other side this serueth to terrifie the hearts of all persecuters of the godly and Enemies of all righteousnesse they can neuer escape the hand of God and of Christ whom they do persecute in his members They haue not to doe onely with men like vnto themselues but with him that is the eternall God against whom they can neuer preuaile This is it that deceiueth the proud persecuters of the poore people of God they dreame they haue to doe no further then with weake men who are not able to resist them and that they haue no farther account to make But they must know that their persecutions reach to Christ and that they slander reuile reproach and hurt the person of Christe himselfe so often as they slander reuile reproach and hurt the least and lowest member of Christ and therefore shall not escape fearefull punnishment Hence it is that Christ speaking vnto Saule when hee was conuerted to the Faith o Acts 9 5. It is hard for thee to kicke against prickes It is therefore a fearefull thing to be a persecuter p 2 Thess 1 6. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels c. So the Apostle Iohn describing the tribulation of the Church saith q Reuel 2 10. Behold it shall come to passe that the Deuill shall cast some of you into Prison He doth not say the persecuters shall doe it but the Deuill because he ruleth in them hee carrieth them to do his will albeit they be blind and see it not albeit they be hardned and vnderstand it not albeit they be senselesse and regard it not And our Brother Timotheus c. Heere is the second person writing this Epistle Paule ioyneth vnto him Timothy a man of reuerent account and famous in the Church as he doth in many other places of his Epistles The former Epistle to the Corinthians r Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes the latter by Paule and Timothy Paule and all the Bretheren which he had with him at Rome ioyned together in the writing the Epistle to the Galathians Paule Siluanus and Timothy wrote the Epistles to the Thessalonians So in this place Paule ioyneth Timothy with him in his suit because howsoeuer he were in great credit with Philemon and able to obtaine a great matter at his hands yet he knew he should preuaile better by the helpe and assistance of another then he could do himselfe alone seeing two may preuaile more then one He honoureth him also with the name of a deere Brother whom oftentimes hee calleth his naturall Sonne that his guiftes and graces may be considered with his person and carry the greater waight in his suite and so Philemon sooner yeeld his consent and grant this request beeing requested and as it were set vpon by so many Doct. 4. All duties are better done by the help of others then alone by our selues From this practise of the Apostle we learne that what good thing soeuer we enterprise and take in hand wee shall better effect it with others then alone by our selues The ioyning vnto vs the hand and help of others is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them This the Wise man teacheth Eccl. 4. when he saith Å¿ Eccles 4 9 12 Two are better then one Abimelech being directed by God to stirre vp Abraham obtaineth by his meanes t Gen. 20 17. who prayed for him that which he could not compasse and accomplish alone by himselfe The like we might say of the three friends of Iob they obtained the fauour of God u Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob which without him they could not obtaine Absolom not beeing x 2 Sam. 14 4 able to purchase procure of himselfe the good will of his Father moueth Ioab to deale for him Ioab vseth the helpe of the subtill Woman of Tekoah whereby hee is reconciled to his Father Heereby it commeth to passe y Ephe. 6 18. Col 4. 3. 2 Thes 3 1. that Paule so often requesteth and requireth the prayers of the Church that vtterance may be giuen vnto him that he may open his mouth boldly to publish the secrets of the Gospell All these places of Scripture prooue plainely and directly vnto vs that what matter of waight and importance soeuer we enterprise and goe about it is good for vs to take to our selues the helpe of others to further vs therein Reason 1. The truth of this Doctrine will better appeare vnto vs if wee weight the causes and consider the reasons For first the labour and wages of two is better and greater then of one alone In all doing of duties there z Psal 19 11. is profit reward but where greater strength is ioyned and force vnited there is greater fruit of the labour seene This is the reason vrged by the Wise man Eccle. 4. where the Doctrine hath his confirmation when hee had taught that two are better then one he addeth immediatly a Eccle 4 9. For they haue better Wages for their labour It maketh vs hauing company to be more cheerefull in labouring it deuoureth the tediousnesse and wearisomnesse of the worke and it prouoketh vs to an holy emulation who shall goe before each other Hence it is that Christ Iesus calling and sending out his Apostles b Mar. 6 7. Mat. 10 2 3. did send them forth two and two and the Euangelist doth couple and as it were yoake them together Peter and Andrew Iames and Iohn Philip and Bartlemew Thomas and Mathew c. Thus they were sent and thus they laboured together When God had called Moses to go to Pharaoh and to will him to let his people go he sent him not alone but ioyned vnto him his brother Aaron When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles c Luke 10 1.
serueth greatly to comfort vs both in prosperity and aduersitie and that for the time to come wee should repose our whole hope in God For seeing all thinges come to passe by the prouidence of God so that not so much as sinne it selfe is committed without his will it is a great comfort many waies to Gods Church and chosen Children Wee know that hee can moderate and will moderate the rage of the Deuill and the mallice of wicked men that they shall not hurt or hinder their Saluation For the Deuill is the Lordes Seruant or slaue to worke his will albeit he do it vnwillingly and by compulsion The Prophet Dauid saith c Psal 16 8. The Lorde is at my right hand therefore I shall not slide And when his Souldiers were purposed to stone him to death he was in great sorrow and heauinesse d 1 Sam. 30 6 But he comforted himselfe in the Lord his GOD. If then we cast vp our eyes and behold the prouidence of God euermore watching ouer vs wee shall not doubt of the loue and goodnesse of God nor of deliuerance to come from his hand albeit we see no ordinary meanes but all thinges goe a contrarie way This made the holie Man Iob say e Iob 13 15. Though the Lorde would kill mee yet will I trust in him And the Prophet f Psal 23. Though thou cast me into the place of Dragons and into the shaddow of death yet will I feare none euill The church being in great perplexity and danger in the daies of Mordecay he was not without comfort he liued not without hope hee ceased not to vse lawfull meanes for the deliuerie of it he was not at his wits end nor dispaired of an happy issue because his heart was grounded and established in the Doctrine of Gods prouidence as appeareth by his wordes to Ester g Est 4 13 14 Thinke not with thy selfe that thou shalt escape in the Kinges House more then all the Iewes for if thou holdst thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers House shall perrish and who knoweth whether thou art come to the Kingdome for such a time Againe this prouidence of God in euery thing teacheth contentation of minde in euery estate yea in aduersity when we lie vnder the Crosse so that all thinges goe against vs forasmuch as Gods prouidence hath appointed vs our lot and portion When we liue in peace and haue abundance of outward meanes to maintaine vs as plenty riches health pleasure friends libertie and such like we must remember from whom they come and so be put in mind to be thankfull for them because they come not to vs by chance but by Gods prouidence so that we must not barely looke vpon them nor wholely rest vpon them but behold his goodnesse and blessing in them For if wee consider that all prosperitie commeth from him as Meate Drinke ease peace and all plenty who is not pricked forward and stirred vp vnto Thankesgiuing towards so louing and bountifull a Father Hence it is that the Apostle saith h 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus The Prophet Esay complayneth of the vnthankefulnesse of the Iewes towards GOD i Esa 1 4 5 6 7 I haue nourished and brought vp Children but they haue rebelled against mee the Oxe knoweth his Owner and the Asse his Maisters Cribbe but Israell hath not knowne mee my people hath not obeyed mee The Prophet Dauid dealt otherwise and behaued himselfe with greater dutie teaching vs all what to doe when hee saith k Psal 116 12 What shall I render vnto the Lord for all his benefits toward me I will take vp the cup of saluation and prayse the name of the Lord. But when these outward things whereby life is maintained do faile vs we must not faile to remember whence famine warre pestilence sicknesse trouble and affliction come that there is no euill in the City which the Lord hath not done Moreouer let vs depend vpon him for the time to come assuring our selues that he will not leaue vs nor forsake vs. He giueth vs euery day experience of his mercies so that by remembrance of benefits receiued from him wee cannot doubt of his fauour toward vs. Lastly this should bee a very strong reason vnto vs not to be vnmeasurably dismayed nor excessiuely offended when offences and great euils breake out among vs as oftentimes it falleth out whereby many are ready to shrinke backe and others are much disquieted to see the Church of God so troubled We are not to thinke it strange or to forsake the faith through these scandals for God would not suffer any euill to come to passe vnlesse out of that euill hee were able to bring good and out of that sinne to bring forth righteousnesse to the glory of his great name and for the saluation of his deere Church Hee would neuer haue left Adam vnto himselfe if he had not determined out of his fal to gaine praise to himselfe and to prouide better for his people It is necessary that offences come but woe to that man by whome they come Let vs not therefore fret our selues because of the wicked men neyther be enuious for the euill doers for they shall soone be cut downe like grasse and shall wither as the greene hearbe And we must rest and be resolued assuredly that God dooth not allow or fauour their sinne nor purposeth to free them from the guilt and punnishment of sin howsoeuer he turneth their wicked purpose to a good end For sinne l 1 Iohn 3 4 Iohn 8 44. is the transgression of his Law But God neuer swarueth nor stayeth from the strait rule of his owne will neither putteth wickednes into man but as the earth affoording sap and moysture as well to the euill trees as the good cannot be reproued because the cause why the euill trees bring forth euil fruit is of themselues and their owne nature or as the Sunne that rayseth euill smels and noysome fauors from vnsauoury puddles cannot iustly bee found fault withall because the reason thereof is not in the Sun beames but in those corrupt places euen so when God disposeth to good endes the sins of men that proceed from the instigation of the Deuill and abide in the vngodly themselues he cannot be called the cause or author of sinne although by his prouidence he moueth all thinges yea euen the vngodly that are not able to moue or remoue themselues Vse 3 Lastly seeing Gods prouidence extendeth to euery thing that is and disposeth it according to his owne pleasure it directeth vs in our obedience putteth vs in mind of a Christian duty namely to be patient in al aduersity If we consider that nothing can befal vs but that which is sent by the fatherly wil and counsell of God who hath alwaies iust
but the Labourers are few pray ye therefore the Lord of the Haruest to thrust forth Labourers into his Haruest Where we see he calleth the Ministers of the Gospell Labourers in the Haruest-fielde and gatherers of the Lords Corne. We see what great paines men take in Haruest and how necessary Labourers are when the Corne is ripe and ready to be reaped The Apostle Paule speaking of himselfe and the rest of the Apostles saith q 1 Cor. 3 9. We together are Gods Labourers And in another place r 1 Tim. 5 17 The Elders that rule well is worthy of double honour specially they which labour in the word and doctrine Heerevnto agreeth that which he writeth in another Epistle Å¿ 2 Tim. 2 15. Study to shewe thy selfe approued vnto God a worke-man that needeth not to be ashamed diuiding the word of truth aright All these testimonies teach vs this truth that the office of the Ministery is not so much a dignity as it implyeth a duty it is not onely an honour but a burthen it is not onely a Title of renowne but a work of labour Reason 1. This will better appeare if wee marke the Reasons following First the ordinance of God appointeth that euery calling should eate their Bread in t Gen. 3 19. the sweate of their browes that is should be industrious and painefull in their seuerall vocations whether it be in bodily or in spirituall labour The bodily calling requireth bodily labour the spirituall calling requireth spirituall labour Idlenesse and negligence in any u Ier. 48 10. worke of the Lord is accursed An idle hearer that ioyneth not practise is abhominable a loose and carelesse professor that addeth not obedience is a bad professor Reason 2. Secondly the Ministers of God fight the Lords spirituall battels for vs by their prayers care watchfulnesse faith and the whole Armour of God by opposing and setting themselues against Heritiques Atheists Worldlinges Schismatiques Wicked men and all thinges that exalr themselues against God Is not this a great worke of great labour to resist the budding and growing of so many sinnes as daily rise vp as men that striue with the whole Earth To labour in study in word in doctrine in zeale in watching According to that which the Apostle saith x 2 Cor. 11 27 28. I was often in wearinesse and painefulnesse in watching often besides the things which are outward I am combred daily and haue the care of all the Churches who is weake and I am not weake Who is offended and I burne not How did Moses fight in prayer y Exod. 32 31 and labour in zeale for the people of Israell when hee stood in the gap and stopped the wrath of God that was kindled against them If then we would reason from the generall to the speciall waying the purpose and appointment of God who hath annexed labour to euery calling or consider that the Ministers of the word are the Souldiers of God to fight his battels against sinne and sinfull men in both respects we may conclude that the calling of the ministery is an office of great necessity and of much labour Vse 1. This doctrine teacheth vs and offereth vnto vs diuers Vses First let vs learne to acknowledge the worke of the Ministry to bee a worke of great diligence painefulnesse and labour if it be performed as it ought to be We must keepe backe z Act. 20 27 28. nothing from the people but shew vnto them the whole counsell of God We must lay the Foundation of Religion among them and build constantly vpon it which cannot be done without faithfulnesse If wee take heede to our selues and to all the flocke whereof the holy Ghost hath made vs Ouer-seers to feede the Church of God which hee hath purchased with his owne bloud we shall find our function to be full of labour and sweating to receiue much euill intreating and hard entertainement heere in this World The Apostle teaching the duty of the hearers toward their Ministers saith a 1 Cor. 3 1 2. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God and as for the the rest it is required of the Disposers that euery Man be found faithfull So he teacheth in another place b 1 Tim. 3 1. This is a true saying If any Man desire the office of a Bishop he desireth a worthy worke Where he sheweth indeede that the calling is a worthy calling but it requireth also worthy labouring This will farther appeare vnto vs if we consider the Titles that are giuen vnto them They are called Builders that are continually busie in building hewing tough Timber and squaring rough stones No Timber no Stones of themselues so vnfit for building as we are by Nature to be coupled together and to grow vnto an holy Temple in the Lord. They are called Souldiers they are alwaies fighting or looking for their enemies and drawing out the Sword of the Spirit c Ephe. 6 17. which is the word of God Is any calling vnder Heauen more necessary then the profession of a Souldier in time of danger And when an assault is made or the battels ioyne is any profession more painefull Sometimes they are called Husband-men Is not the life of the Husband-man a painefull life and is not the ending of one worke the beginning of another Doth not euery season of the yeare bring his seuerall trauell So that no calling is accompanied with more labour and lesse ease Sometimes they are called Watch-men who stand continually on their watch Tower to discry the comming and approaching of the Enemy Sometimes they are called Shepheards abiding in the fielde and keeping watch by night ouer their flocke they are in the day consumed with heate and with Frost in the night and their sleepe departeth from their eyes Seeing therefore the Ministers aie builders of the Lordes house Souldiers in the Lordes Campe Husbandmen in the Lords fielde Watch-men in the Lordes Citty and Shepheardes ouer the Lordes flocke which hee hath redeemed with his precious blood we must all confesse that the Ministry of the word is a worke of great labour if it be discharged aright For this if wee know not by practise wee may see by experience that to study with constantnesse to meditate with earnesse to instruct with diligence to exhort with carefulnesse to reproue with zeale to comfort with cheerefulnesse to conuince with boldnesse to watch ouer the people with a godly d Heb. 13 17. ouer-sight as they that must giue accountes for their Soules to conceiue godly anger and great sorrow for sinne to pray in publike and priuate to goe in and out before the people of God in the doctrine of Faith and in example of life to prepare themselues to handle the word and to deliuer it with power and euidence of the spirit with earnest affections being thus prepared I say to performe all these duties
of prayer both publicke and priuate for our selues and others is most necessary It is a speciall gift of the spirit which is common to all for all haue not the grace of Prayer The Apostle saith i 1 Tim 2 1. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The neglect of this is a note of a ranke Atheist k Psalme 53 4. who is described not to call vpon God Christ Iesus did oftentimes pray he was feruent and continuall in it hee spent whole nights in Prayer When he was in his Agony he prayed once and againe and the third time This condemneth those that are carelesse and negligent in the practise of this dutie that are so couetous for themselues that they can craue nothing for their Brethren If one member of the body should scrape all to it selfe what would become of the rest Such are vnnaturall members as take care onely for themselues These can say the Lords Prayer and rehearse the wordes but their hearts are farre from the meaning and right vnderstanding They say Lord giue vs our daily Bread that is to me and to my brethren not to me alone nor to them alone but to me and to them to these my Brethren as well as to my selfe These men are liberall in words bur couetous in mind their mouths are opened and enlarged but their harts are restrained and instraightned they thinke they neuer haue enough and that their Brethren haue too much They are farre from giuing thankes vnto God for them who repine at euerie morsell that they eate and at euery blessing that they enioy Vse 2. Secondly we learne that the weakest and meanest in the Church are not to be despised and contemned inasmuch as they may by their prayers and other meanes helpe the strongest and the greatest The Apostle teacheth that God hath so framed the members of the body l 1 Cor. 12 21 22. That the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feete I haue no neede of you yea much rather those members of the body which seeme to be feeble are necessarie The strongest stand in need of the helpe of the weakest the greatest of the meanest the highest of the lowest the richest of the poorest the Prince of the people All mankind are so created as that they are not perfect of themselues but euery one wanteth the ayde of another One Nation standeth in need of another no Countrey yeeldeth all commodities No man hath all the gifts of Nature but some one some haue others We see it euen among the brute beasts such as are excellent in craft and mighty in strength yet haue their wants together with their wiles and their maimes ioyned with their great might The Fox is subtle to keepe himselfe from snares yet hee is weake to guard himselfe from Wolues on the other side the Lion is strong enough to guard himselfe from Wolues but he is not subtle enough to keepe himselfe from nets We haue not all thinges requisite and necessary for vs we haue not all properties to be commended wee runne into many dangers from whence the meanest may helpe to deliuer the mightiest So then seeing we are enioyned to pray one for another and thereby may helpe one another let vs know that we must despise no man reproch no man hate no man but consider that at one time or other we may want the help hand of him This doth the Wise-man point vnto m Eccl. 9 14 15. when he mentioneth a little City and few men in it and a great King came against it compassed it about and builded forts against it and there was found therein a poore and Wise-man and he deliuered the Citty by his wisedome And wee haue a notable example heereof in the siedge of Abell by Ioab a wise woman cried out of the Cittie and mooued him to returne from the assault We see how forcible the praiers of Abraham were to mooue the Lord to spare the n Gen. 18. Sodomites if tenne righteous persons had beene found in the Citty Thus God testifyeth that he was restrained by the Prayers of Moses and as it were o Exod. 32 10 tied with bands that hee was not able to destroy the people Let vs therefore make much one of another and let no man hate his Brother in his heart but know that his prayers auaile with God for him Wee see the Prayers of the Church profited Peter much though he were an Apostle p Acts 12. for thereby he was deliuered out of prison and from the daunger of death by the Ministry of an Angel So they profit vs if they be faithfull and seruent Vse 3. Lastly it is our duty to entreat the mutuall Prayers one of another We heard before how all the people prayed Samuell to pray for them So did the people come to Moses and entreat this duty of him q Num. 21 7. that they might be deliuered from the fiery Serpents The Apostle is oftentimes earnest in requiring this at the Churches handes r Rom. 15 30 Brethren I beseech you for our Lorde Iesus Christs sake and for the loue of the spirit that ye would striue with me by prayers to God for me When we are poore and can doe our Brethren no other good yet may we benefit them by our Prayers When we see our Brethren in necessity in danger in affliction in persecution in sicknesse and in great misery when we haue no hand to help them no power to deliuer them no means to succour them no fauour to speake for them yet wee haue hearts to lifte vp for them to God the Father of all mercies and the God of all consolation and by praying vnto him for them we shall do them much good giue them much comfort minister vnto them much helpe and procure vnto them speedy deliuerance This shall bee more auaileable and profitable vnto them then all other meanes of helpe and succour vsed for their safety without this Let such as are of the greatest giftes earnestly craue and call for the prayers of those that haue lesser and smaller gifts This reproueth such as neuer regard them nor require them that thinke they haue no neede of them nor know the necessity of them It is all one to these men whether they bee prayed for or not whom God no doubt doth oftentimes crosse in the works of their hands that they do not prosper because they make no account of the Churches Prayers It reprooueth such also as regard not the publick assemblies of the faithfull and the meeting of the Congregation of Christ in one place where Prayers are made for the Church where praises are sung and thankes are rendred for the blessings of God yea heauen and earth are made to ring and rebound with sounding out his glorie as it were with the voice of one man All our
subuert the truth their knowledge to ouerthrow the faith their riches to vndoo the poor their credit to crosse iustice their authority to disdain their strength to oppresse the weake their power to contemne others and euery gift to the dishonor of the giuer as the Serpent did his wilinesse to deceiue These are al like mad men armed It were better that a mad man had no armour and weapon then that he should vse or rather abuse them to the death and destruction of others so it were better these men wanted these guiftes then that they should prophane them to the dishonour of God to the hurt of others and to the bringing of a fearfull iudgement vpon their owne soules It were better to do nothing then to do euill as we say it is better to be ydle then to be ill occupied It were better to let the sword rest in the scabbard then to drawe it out to wound the innocent to let our riches corrupt and our garments be moth-eaten and our treasure be cankred then we weare them with pride wast them in drunkennesse whoredome and all wickednesse We must one day giue an account vnto God both what we haue receiued and howe wee haue bestowed that which we haue receiued If the Marchant that hath had his Factor in a strange Country wasting his goods committed to him on harlots and in riotous liuing will call him to an account how hee hath spent his time and mispent his goods shall wee not thinke that the eternall God will summon vs before the barre of his iudgement seate to giue in a reckoning an exact account what we haue done with such guifts as he hath lent vs and how we haue bestowed them The third reproofe Thirdly they are here also reproued which bar and lock vp such guifts of such as might be profitable to the Church and Common-wealth which suffer them not to imploy their guifts that desire to imploy them which doo little good themselues and yet hinder those that would do good The Dogge that lyeth in the manger will not eate the Hay himselfe nor suffer the Oxe that laboureth to eate of it So we haue lamentable experience of such men or rather Beasts as open not their own mouths but haue learned to shut the mouthes of others that would preach the gospell These are like to Amazia that proud Priest of Bethel that falsely informed the King against the true Prophet of God Amos and charged him to hold his peace a Amos 7. 10 12. hee sent to Ieroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the Land is not able to beare his words And hee saide to Amos O thou the Seer flee thou away into the Land of Iudah and there eate thy Bread and prophesy there but prophesie no more at Bethel for it is the Kinges Chappell and it is the Kings Court These are like to the cruell Priests and Prophets that suffered not b Ier. 26 8. 38 6. Ieremiah to publish the word of the Lord but stopped his mouth and clapt him vp in prison and if their rage had not bin repressed and their malice restrained they woulde not haue rested till they had put him to death and brought him to destruction He was as a silly Lambe in the iawes and clawes of blood-sucking Wolues and led vnto the slaughter hee sought not anie reuenge against them but onely said c Ier. 26 14. 15 As for me bohold I am in your hands do with me as ye thinke good and right but know ye for certaine that if ye put mee to death ye shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the Inhabitants thereof for of a truth the Lord hath sent me vnto you to speak all these words in your eares These are like to the d Acts 4 17. and 5 28. chiefe Priest and Pharisies who threatned and charged the Apostles that they should thenceforth speake or teach no man in Christs name but they answeared We ought rather to obey God then men And againe Whether it be right in the sight of God to obey you rather then God iudge ye These are like to that ambitious Diotrephes mentioned by the Apostle Iohn in his third Epistle e 3 Iohn 9 10 who as hee loued to haue the preheminence among them so hee pratled against the true seruants of God with malicious words and not therewith content neither hee himselfe receiueth the Brethren but forbiddeth them that woulde receiue them and thrusteth them out of the Church It is an horrible sinne to take away the preaching of Gods word from men For whatsoeuer men pretend to excuse their sinne and what Figge leaues soeuer they patch together to couer their shame they are guilty of the destruction and damnation of so many soules as by them might haue bin instructed Iudas was guilty of an hainous sinne for betraying and deliuering the body of one innocent to a temporall death but these shall be arraigned of high treason against Iesus Christ who betray many thousand soules into the hands of Satan and throw them into the iawes of death euen of eternall death Such are the bloody Papists which deny the vse of the scriptures to the people and debarre them of the meanes of getting knowledge And such are all carnall Gospellers which thinke the preaching of the Gospel to be a needlesse and superfluous thing and account the people to haue sufficient so that they haue a praying Ministry alone and the seruice read distinctly among them Let vs therefore take heede that we doo not stoppe the course of the Gospell or put out the light that would shine into our hearts but rather further with all our power the trueth that God hath set vp among vs and spread abroad his sauing health that so glory may be gained to his name The fourth reproofe Lastly it reprooueth the neglect of employing the gifts of God bestowed vpon them that is in the people Whether God haue giuen vs spiritual graces or temporall blessings we must take heede how we vse them We are readie to heare and willing to learne the faults of the Ministers yea we can speak of them our selues and talke of them all day long wee can tell that some vse not their guifts to the good of the Church others abuse them to the hurt of the Church but neuer consider how themselues employ their owne guifts or what account they shall giue to God that hath bestowed them The benefite of them is not in hauing of them but in the vsing of them not in the enioying but in the employing not in the possessing but in the practising Not to vse them is all one as if we had them not For as the couetous man wanteth as well the things that he hath as those which he hath not so doo these sluggards receiue the grace of God in vaine which haue the vse
they teach so they be not idle They are Ministers of the Church of England and therefore may preach in any part of the Land and are blamelesse Therefore there is no vnlawfull non-residency For God hath ordained saith the Å¿ 1 Cor. 9 14 Apostle That they which Preach the Gospell may liue of the Gospell Answere I answer they are not onely Ministers of England but of such a particular Congregation and haue their maintenance of such a particular Church and therefore are bound to imploy their labour in that particular place He that hath not a particular charge and Church to care for will care indeede for no Church as he ought to care For if that which is t Arist polit lib. 2. cared for of all is cared for of none then he that hath but a generall care of one place no more then of another commonly neglecteth all When God sent Ionah the Prophet to Niniue u Ion. 1 2 3. he sinned in going to Tarshish If he had preached neuer so duely and diligently in that Citty when God called him to another he had not discharged the duty of a good Prophet Besides whereas they say they are Ministers of England therefore sufficeth to preach in any corner or quarter of the Land they may as well say they are Ministers of Europe and consequently may preach in any part of Europe and be discharged in conscience of any farther duty to be required of them Nay some are so shamelesse as they dare openly auouch that they are as much bound to the Church of Ierusalem if they might haue accesse thereunto as to that people that called them and doe maintaine them Verily this argueth little learning and lesse conscience For this were to change a Pastor into an Apostle a limited office into an vnlimited and as great a wonder as to bring all the world into the circuit and compasse of a little Towne And we see it is directlie against the order of the Scripture which calleth them Ministers of such and such a particular Church x Acts 20 17. Phil. 1 1. Reue. 2 3. as of Ephesus of Pergamus of Sardi and the rest So when generall teaching y Math. 28 20 is Apostolicall particular is z 1 Pet. 5. 2. Heb. 13 17. Pastorall which is limited to a certaine place Againe it is a thing in it selfe vnreasonable and to the people iniurious that they shoulde receiue their Wages in one place and performe their seruice in another place that one should giue them their hire and another haue the profit of their paines Would not a man thinke he had wrong done him if he hyring a seruant another shoulde take the labour of his hands Or should that seruant be excused who hauing wages paid him by his Maister should apply himselfe in another mans work Or when a man hireth a shepheard to looke to his sheepe will hee not complaine if they be neglected and another mans sheepe fed and attended Or can such a shepheard thinke his duty discharged albeit he be neuer so diligent and watching in looking to the sheepe of another A Shepheard hath a particular Flocke to attend which hee must watch a Seruant must dispatch his worke that hath hired him Thus it ought to be with euery faithfull Minister he hath his speciall ground to Till his proper house to build his Flocke to feede his Citty to watch his Army to lead and may not wander out of the boundes and borders limited vnto him Obiection 7 Others alledge in excuse of this absence that many of them giue necessary attendance vpon their Lords and their Families and being their Houshold Chaplaines and so doing seruice to great persons are forced to bee absent from their Cures Answere I answere this sauoureth of couetousnesse or of ambition or rather of both They haue couetous hearts and aspiring mindes If they haue peculiar charges of their owne Who compelled them to be other mens Chaplaines Or if they be to attend vpon their Lords who compelled them to take the charge of Soules It was an vsuall thing among the godlie Kinges of Iudah to haue their Prophets at their elbowes to teach them to stirre them vp to good thinges and to keepe them from falling into sinne The Prophet Dauid had Gad the Seer belonging vnto him a 1 Sam. 22 5 2 Sam. 24 11 who was with him in his banishment and was as his Counsellour he was retained both in prosperity and aduersity with him And it is a commendable thing not only in Princes but in men of State and high place when they entertaine such for a loue of the truth to instruct them and their families in the knowledge of godlinesse when they esteeme them as the Ministers of God and giue them not single but that double honour which Gods word alloweth them and when they can be content to heare the Law at their mouthes and submit themselues to the obedience of that which is spoken vnto them in the Name of the Lord. Yea such as are so entertained may highly aduance Gods glory and doe great good with such great men and in such great Families if they regard to doe good seruice to God rather then to themselues if they doe not flatter to please men but deale carefully and conscionably in their places But such as are of high calling may haue attendance and sufficient seruice done vnto them by others that are without Cures and haue no charge of soules committed vnto them and as they are willing to entertaine them so they are able to maintaine them that they shall not liue of the Churches which they doe not instruct Obiection 8. Lastly they pretend that they teach commonly by themselues but continually by their substitutes They come often among their people and teach them by Curates which they haue set in their places and therefore they sinne not by Non-residency Answere I aunswer this often teaching is not sufficient where continuall watchfulnesse is required The Lord neuer said vnto him Teach often but preach the word in season and out of season He is accursed that doth the worke of the Lord negligently Iere. 48 10. Diligence is required where danger is feared The flockes that are in danger of the Wolfe b Gen. 31 40 Luke 2 8. Esay 62. 6. are watched day and night The Enemy is alwayes at hand and watcheth his aduantage by the absence of the Pastour If they could couenant and agree with the aduersary neuer to assault their charges but at cettaine times and seasons of the yeare and bargaine with him not to meddle in their absence they had some good pretence for their negligence and might bee ready to meete him when he commeth to tempt and seduce their people Againe they cannot bee discharged by a Deputy where they are to performe personall duty neyther are they freed from blame by other mens guifts where they are to practise their owne guifts These are
wisedome in the end be turned into folly our presumption into despaire our dallying with the word into destruction Thirdly wee are put in mind by this meanes of our regeneration to acknowledge the happy estate and condition of that Nation of that people of that parish to whome God hath vouchsafed the preaching of his word because it is a sure pledg proof of his loue toward them and a manifest argument and testimony that he hath a Church there to be gathered a people to be conuerted and many soules to be saued For euen as God withholdeth the meanes of saluation from those that he doth not determine to saue i 1 King 17 1. As he stayeth the heauens from raining vpon the earth when he will bring a famine so when he will shew mercy he wil send the meanes plentifully It was a great mercy to the Iewes when Christ called his Disciples k Math. 10 6. and bad them Go and preach to the lost sheepe of the house of Israel that the kingdom of heauen was at hand It was a great blessing intended to the Macedonians when a vision appeared to Paul in the night l Acts 19 6 10 and 18 10 11. There stood a man of Macedonia and prayed him saying Come into Macedonia and help vs whereby Paul was assured that the Lord had called him to preach the Gospell vnto them It was a great fauour bestowed vppon the Corinthians when the Lorde saide to Paul Feare not but speake and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City so he continued there a yeare and sixe months and taught the word of God among them Where the Lord telleth his seruant that he had people there whome he meant to saue and therefore he sent them his word to saue them yea he had much people there to saue and therefore the Apostle must bestow much time and diligence among them to bring them to saluation When God would preserue Moses out of the waters that might haue drowned him hee sent m Exod. 2 5. Pharaohs daughter to the Riuer to take vppe the Childe and to prouide for it who brought him vp at her owne cost So when God will saue a people from their sinnes and make them partakers of his Kingdome hee offereth vnto them the meanes he sendeth his word he giueth guiftes vnto his Ministers hee toucheth their hearts with a Conscience of their duties and causeth them to preach vnto them that so they might be conuerted and saued If God haue thus blessed vs and bestowed this mercy vpon vs which he hath denied to many places and persons n Amos 4 7. causing it to raine vpon one Cittie and not vpon another Cittie so that one peece was rained vppon and the peece vvhereupon it rained not vvithered Let vs therefore acknowledge this goodnesse and walke worthy of this benefit least the Gospell bee remoued from vs and giuen vnto another Nation that will bring forth the fruites of it When the Gospell was offered vnto the Iewes o Acts 18 6. and they resisted blasphemed the Apostle shooke his raiment and saide vnto them Your blood be vpon your owne head I am cleane from henceforth will I go vnto the Gentiles It had beene better for vs we had neuer had the word preached among vs then to haue it offred and we not regard it It shall bee easier for the Turkes and Sarazens in the day of judgement then for vs for if they shall be condemned that neuer had the truth of God among them and knewe not what the preaching of it meaneth much more iustly shall we perish that haue had the Gospell taught in our streets and brought vnto our doores and Christ Iesus described in our sight and among vs crucified Let vs therefore take heede that the Gospell be not the sauour of death to death vnto vs and that Christ be not a rocke of offence to stumble at least if we fall on him he grind vs to peeces and to powder Vse 2 Secondly seeing the word preached is the meanes whereby we are regenerated it teacheth the Minister to be careful to exercise his duty with faithfulnesse and seruiceablenesse to Christ and his Church Heereby he shal deliuer his owne soule gaine glory to God and turne many vnto righteousnesse This made the Apostle say p 1 Tim. 4 15 16. 1 Cor. 4 1. 2 Cor. 4 5 6. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake The Lord Iesus himselfe went about all Citties and Townes preaching the Gospell and healing the sicke The Apostle Paule saith of himselfe q 1 Cor. 6 19. A necessity is laide vpon me and woe vnto mee if I preach not the Gospell And thus he exhorteth the Elders of Ephesus Take heede vnto your selues and to all the flocke whereof the Holy-Ghost hath made you Ouer-seers to feede the Church of God which hee hath purchased with his owne blood Acts 20 28. It is his dutie to be well studied in the word of God to exercise himselfe carefully in the reading thereof that he may be able to declare the same vnto the people He must be as a plentifull Store-house of all necessary prouision that they may resort to him and seeke the Lawe at his mouth For how shall he be able to teach another that which hee himselfe hath not learned Or how shall he deliuer that which himselfe neuer receyued Neither is it enough for him to seeke knowledge himselfe and to keepe continually in his study till he become as r Greenh part 4. Sermon 4. one saith as a Tun that wil not sound being full when one knocketh vpon it but he must come foorth and preach the word of God and deliuer wholsome doctrine and declare by feeding the flocke of Christ that hee loueth his Maister and the Maister of the Sheepe whose seruant he professeth himselfe to be This is it which the Apostle Peter teacheth Å¿ 1 Pet. 5 2 3 4 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 minde not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke and when that cheefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory If we do not thus labour but loyter in the Lords Vineyard we cannot assure our selues to be the Ministers of the Lord but robbers and spoylers nay murtherers and man-slayers who do not onely eate the sins of the people and fill our bellies with the sweat of other mens browes but make a prey of their soules and expose them to bee destroyed and deuoured of their enemies When the great day of the Lord shall come and the great Shepheard of the Sheepe shall appeare and a great account of our Stewardshippe
helpfull and seruiceable to Gods people shall finde them as their remembrancers to God who will not forget the labour of their loue and the duty of their seruice This ought to bee a notable encouragement vnto vs not to deale niggardly toward the Saints nor to withhold from them the fruits of our loue seeing nothing shall be lost that is bestowed vpon them but we shall receiue an hundred folde into our bosome grace for grace loue for loue blessing for blessing mercy for mercie For this comfort and consolation will arise to them that doe good to Gods people they shall haue fauour with God they shall gaine a good report with the world and they shall purchase the sweet sauour of a good name as of a precious oyntment among the Saints and shall stirre them vp to intreate Gods manifold mercies for them Iehoiada that good High-Priest was so honoured of the people for suppressing the tyranny of Athalia for setting vp the kingdome of Ioash and for restoring the true religion of God that he was accounted a common Father of the Countrey and they gaue him the burial of a King r 2 Chron. 24 15 16. for they buried him in the Citty of Dauid with the Kings because he had done good in Israell and toward God and his house So the apostle Paul declaring that Onesiphorus had done him great seruice prayeth vnto God for him ſ 2 Tim. 1 16 17 18. The Lord giue mercie vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out diligently and found me The Lord grant vnto him that he may finde mercy with the Lord at that day Whereby we may gather that the benefites bestowed vpon the Saints shall not perish although they themselues cannot requite thē for though they want ability to pay them yet they want not harts to pray for them yea the Lorde will not onely haue pitty of them that take pitty of his people but he will shew mercy to their housholds because when Paule praiseth the bountifulnesse and zeale of Onesiphorus he wisheth well for his sake to his whole family The blessing of God shall not rest onely vpon the head of the iust but it shall descend into his whole house such is the loue of God toward those that be his If the consideration of this great promise and rich recompence of reward doe not pricke vs forward to exercise the workes of loue and fruits of compassion we are more then blockish and brutish On the other side such as haue beene not helpfull but hurtful not industrious but iniurious not seruiceable but vnprofitable to Gods people when God shall visit them either with publicke calamities or priuate iudgements their owne Consciences shall gall them and gnaw vpon them when they remember their owne works which shall prouoke men to speak euill of them cause them to pray against them and constraine them to call vppon God to worke their confusion This we see in Paul the Apostle in the latter end of the same Epistle t 2 Tim. 4 14 Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Thus doeth the Prophet Dauid deale oftentimes in the Psalmes u Psal 74 2 3. Thinke vpon thy congregation which thou hast possessed of old on the rod of thine inheritance which thou hast redeemed and on this mount Syon wherein thou hast dwelt lift vp thy stroakes that thou mayst for euer destroy euerie enemy that doth euil to the Sanctuary Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church that sought the ruine and destruction thereof Their prayers are of great force enter into the eares of the Lord of hostes whether it bee to obtaine mercies vpon the friends of the Church or to draw downe vengeance vppon the aduersaries thereof that oppresse it with cruelty and blaspheme the name of God which is holy throughout all ages and generations There is no greater honour that we should desire or delight in then to be called the friends of God and the seruants of the Church If we be the seruants of God wee must also account our selues the seruants of the Church The Prophet Dauid did esteeme the faithfull that were in Ierusalem as his Brethren So on the contrary side there cannot a greater dishonor and reproach befall vs then to be reputed the enemies of God and his people For if wee set our selues against his people that are his portion and inheritance hee will no otherwise deale with vs then with his enemies If God come against vs as his enemy we shall not be able to preuaile we cannot stand before him but shall be as stubble in the fire and as chaffe before the winde Vse 4. Lastly seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes it is our dutie to enquire and learne the estate of the distressed Church that we may knowe and bee informed where and when and how it is afflicted How many are there that neuer thinke vpon the people of God to do them good but forget their affliction and oppression The Butler of Pharaoh did not remember Ioseph but forgate him and the kindnesse he shewed toward him when they were prisoners togither who had said vnto him x Gen. 40 14 23. Haue me in remembrance with thee when thou art in good case and shew mercy I pray thee vnto me and make mention of me to Pharaoh that thou mayst bring me out of this house So when Zachariah the sonne of Iehoiada whom we mentioned before was for preaching the truth and denouncing the iudgements of God from his mouth oppressed with enuie and ouerborne by the might of the Rulers the King woulde not deliuer him out of their hands y 2 Chron. 24 21 22. but commanded him to bee stoned with stones and remembred not the kindnesse that his father had done to him but slew his son This is the common course and current of the world wee will not see the afflictions of the poore Saints but turne away our eyes from them or if wee cannot choose but see them we quickly forget them as if wee had neuer eyther beheld them or knowne of them This is one misery of the faithful that men do not regard them when they are in misery The Lord hath determined that there shall be alwayes some obiects offered vnto vs and set before vs to exercise the fruits of our Faith and Loue. He hath saide that the poore wee shall alwayes haue with vs and such as stand in need of our helpe and comfort It is in easie thing to boast of Faith and Loue but if we will be assured that we haue true Faith indeed we must shew it by our workes which are the fruites whereby it is knowne We must not turne away our
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
of mercy to bee shewed vnto them So Lot his Nephew who had beene brought vp in his house and had learned of him to expresse the duties of Charity m Gene 19 1. sate at the Gate of Sodome into the which strangers did enter to call them to his House to refresh them with meate and to defend them from iniuries to which otherwise they lay open aboue all other This reprooueth those that grudge and are greeued when any occasion falleth out that they are tryed what affection and compassion they beare vnto them We see this euidentlie in Naball toward n 1 Sam. 25 14 Dauid and his men for when hee was intreated by the Messengers that were sent vnto him to giue whatsoeuer came to his hand he railed at them and sent them away empty he was lauish of his tongue but sparing of his pursse they had words but they had nothing but wordes It was otherwise with Abraham when he saw men come toward him hee ranne to meete them he bowed himselfe vnto them he intreated them to receiue the meanes of refreshing themselues at his handes he pressed vppon them very earnestly that they should not deny him To this purpose we heard out of the Apostle Peter That we should be harborous without grudging We must therefore not onely doe good to Strangers but doe good cheerefullie and with a ready minde without murmuring and repining at the occasion offered vnto vs. We now dwell in our owne Countrey and among our Kindred we rest quietly in our Houses and in our Beddes wee liue in peace and quietnesse but we know not what daies may shine vppon vs and what times may come ouer our heads We that now hate and abhorre strangers in our owne Land it may happen that our selues may be Strangers in a Land that is not our owne Moses exhorting the people of Israell to be mercifull toward such as aboue all others stand in neede of mercy to wit Strangers Widdowes and fatherlosse Children maketh this as a reason vnto them Loue the Stranger for ye were Strangers in the Land of Aegipt And albeit this reason doe not hold in many of vs neyther can be perswaded to deale kindly with Strangers because we haue beene already Strangers yet this Argument may be alleadged vnto vs to be carefull to loue Straungers because we our selues may be strangers in another Land For we know not where we shall end our daies or in what manner any more then when wee shall dye which all of vs know to be vncertaine If then we be hard-harted vnto others we must not looke to finde others pittifull to our selues It is Gods will that we should be Strangers in this World as appeareth by the example and confession of the faithfull Heb. 11. 9. 10 13. By Faith Abraham abode in the Land of Promise as in a strange Countrey as one that dwelt in Tents with Isaac and Iacob Heires with him of the same Promise for he looked for a Cittie hauing a Foundation whose bulder and maker is GOD. Thus did all the godly cast vp their accounts and confessed that they were Strangers and Pilgrims on the Earth yea we are his Children vpon other condition The Lord is in Heauen and we liue vpon the earth yet he commeth downe vnto vs and gouerneth vs he sheweth that he hath not forgotten vs but giueth vs an example what pitty we ought to haue of them that fly vnto vs as poore sheepe that are scattered by rauenous Wolues we should deale with them as we would haue the Lord deale with vs and shew that mercy that we expect of him True it is the Apostle noteth it among the properties required of the Pastour and Minister o 1 Tim. 3 2. Tit. 1 8. That hee should be giuen to Hospitality but he meant it also in generall to all the faithfull howbeit the Ministers must shewe them the way and hold out the Candle to giue them light For his purpose is not to binde the Ministers onely to beware of intemperancy to fly Couetousnesse to auoyde Pride and on the other side to moue them onely to be iust sober curteous chast and harborous in the meane season leauing all others to doe what they would and liue as they lift p Reasons why generall duties are appropriated to the Minister But the Apostle singleth them out by themselues and chargeth these duties vpon them first because the word of God should not be euill spoken off by the enemies beholding such scandals and faults to be in them Secondly to the end they should approoue their Doctrine by their good life and ratifie it to the consciences of all that heare it and so make it better welcome to them and them more willing to embrace it Thirdly that the people should follow them and frame their liues according to those vertues and graces which they see in their Shepheards And by the way let vs note that if chiefely among others the Minister must be harborous and it be a vertue that commendeth him to the Church to be giuen to Hospitality then the meanes should bee cheerefully and plentifully affoorded vnto him that he may be fitted and inabled to performe it This duty indeed is looked for from him and he lyeth open to obloquy and reproach when he doth not discharge it and yet in the meane season his present abilitie or rather disabilitie and insufficiency is not considered yea the means eyther are denied vnto him or with great grudging much lessening yeelded vnto him contrarie to the precept of the Apostle q Gal. 6 6. Let him that is taught in the word make him that hath taught him partaker of all his goods To conclude this point let vs learne to reioyce when we can do good to the distressed Saints that offer themselues as obiects of our compassion and bee glad that God hath inabled vs to helpe them Remembring that it is r Acts 20 35. a more blessed thing to giue then to receiue We saw before how God plagued the Sodomites and the men of Gibeah for their sauagenesse and cruelty toward the strangers that came to lodge among them God oftentimes blesseth those places and persons where and by whom they are entertained as on the other side many iudgements and punnishments fall from Heauen vpon their heads that are currish and vnkind vnto them Vse 4. Lastly it is a great comfort and peace to a mans conscience that God will in his Son Christ regard him when with a single heart he hath beene carefull to testifie his loue toward distressed Strangers for the truths sake Let vs reioyce in this consolation that we shall be assured that God wil pitty vs when we haue thus pittied others This perswasion we see in Nehemiah who resteth himselfe vpon it and raiseth comfort of obtaining from it Nehe. 5. 19. Remember me ô Lord in goodnesse according to all that I haue done for this people The like appeareth in Obadiah 1. King
euident that some of them are false and manie of them verie vncertaine Of this sort is the former Epistle to the Corinthians which is sayde to bee written from Philippi and likewise to bee sent by Stephanas and Fortunatus c. where two thinges are auouched and both of them seeme to bee false For first it appeareth a 1 Cor. 16 5. that he was not then ar Phillippi a cheefe Citty in Macedonia that is in Europe b 1 Cor. 16. 8. 19. but at Ephesus which is in Asia Secondly it may be gathered that it was sent by the hands of Timotheus and Erastus c 1 Cor. 16. 10. partly out of that Epistle and partly out of the Actes of the d Acts 19. 21 22. Apostles The like we may say of the Post-script of the latter Epistle of both the Epistles to the Thessalonians of both the Epistles to Timothy of that to Titus and others And as we shew that these Post-scripts whether true or false were not written by the Apostles but by some other men after their dayes e Beza for the most part either vnlearned or not so well aduised so we might affirme and confirme the same touching the Inscriptions or titles prefixed and set before the Epistles of Paule Iames and the rest For first both the inscriptions and subscriptions are variably set downe in Coppies that there can no certainety be gathered out of them which of them should stand as Authenticall Secondly some of them haue both strange and vnfit Titles as when the seauen Epistles written by Iames Peter Iohn and Iude are called sometimes Canonicall and sometimes Catholique Epistles which are Names not found in the Scriptures and seeming derogatory to the rest of the Epistles as though none were Canonicall but they Thus much shall serue and suffice to giue warning both touching Inscriptions and Subscriptions both which are of one stampe and no part of the pure word of God whereof more might be spoken if it were eyther necessary or profitable or expedient Obseruations pointed out in this verse The next point according to the order obserued in the former wordes is to point out such obseruations as might be enlarged and amplified for our instruction First of all we see heere that as in the entrance of the Epistle and as it were at their first meeting he wished vnto him the Grace of Christ so he doth in the farewell and departing thereby teaching that nothing is better or more to be desired then his Grace that all our Salutations and Farewels should be grounded in his Grace this must be the beginning and the ending of all our talke and communication Secondly when the Sonne of God is called Iesus wee obserue againe that he is a perfect and absolute Sauiour the alone Sauiour inasmuch as the worke of our Saluation and Redemption is wholly and onely wrought out by him and no part left vnfinished and reserued for any Creature in heauen or in earth f Acts 4 12. For among Men there is no other Name giuen vnder Heauen whereby we may be saued but by the name of Iesus And the Apostle saith Heb. 7. g Heb. 7 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Let vs learne by this Name giuen to the Sonne by the Father and brought from Heauen by an Angell that in our selues we are as lost Sheepe and going astray We are wretched Sinners lying vnder the heauy wrath of God hee came to seeke and to saue that which is lost Wee are Prisoners he came to set vs at liberty we are wounded he came to cure vs we are dead hee came to restore and reuiue vs. No man can truely and with a feeling heart say Christ is my Sauiour vnlesse he finde that without him he is vtterly lost and cast away Againe this is a wonderfull comfort to our hearts that beeing shut vp vnder sinne and condemnation the Lord had mercy vpon vs and made an euerlasting Couenant of Grace with vs that his owne Sonne shall bee our Redeemer Hence it is that the Angels h 1 Pet. 1 12. Who desire to looke into the Mysteries of the Gospell so greatly reioyced when Christ was borne and themselues sent to publish the glad tydings thereof Luke 2. i Luk. 2 10 11 Behold I bring you tydings of great ioy that shall be to all the people that vnto you is borne in the Citty of Dauid a Sauiour which is Christ the Lord. If these blessed Spirits bee thus affected at the birth of Christ who came not to bee a Sauiour and Redeemer vnto them because they did want the benefit of Redemption how much more ought we to reioyce whom this glorious worke doth cheefely concerne yea so much that if we wanted this Sauiour it had beene better with the Beastes of the field and the creeping thinges of the Earth and the Fishes of the Sea and the Fowles of the Ayre then with vs with vs I say that were fallen from him For the end of the vnreasonable Creature is the ende of his woe but the death of man without a Mediator is the beginning of woe Thirdly the Sonne of God is called Christ which signifieth as much as annointed In the time of the Old Testament three sorts of men were annointed with Materiall Oyle Kings Prophets and Priests This Legall annointing was a Type and Figure of the annointing of Christ let is who k Iohn 6 17. was set apart from all Eternity to doe the Office of a Media our beetweene GOD and Man l Psal 45. 7. Esay 61 1. Iohn 3 34. and had the fulnesse of the Spirit powred into his Man-hoode and therefore hee is a King to gather and gouerne his Church a Prophet to reueale and teach the will of his Father a Priest to make satisfaction and intercession for the sinnes of his people From nence we learne that when we are baptized into Christ and are called to the profession of the Gospell we are after a sort consecrated and set apart to bee m Reuel 1 6. spirituall Kings spirituall Prophets and spirituall Priests we haue the same Oyle of gladnesse not indeed as he hath it which is without measure but a small pittance of it and a little measure whereby we are called Christians of Christ that is men annointed with the Oyle wherewith Christ himselfe was annointed albeit in a farre inferiour degree This the Apostle Iohn setteth downe n 1 Iohn 2 27. The annointing which ye receiued of him dwelleth in you c. and that same annointing teacheth you all thinges Euery one pleaseth himselfe in the title of a Christian all men chalenge the name of Christians as their proper right and would cry out of extreame wrong to be denied a portion in this honour but aske them what Christ signifieth and how themselues become Christians they are able to answeare nothing at all
He sent them out two and two before him into euery Citty and place whither he himselfe should come So then there is more profit in a life that hath a fellow then when all thinges are done alone in the earnestnesse of the labour the works shall haue more force their strength is encreased their courage is kindled by mutuall exhorting and cheering vp one of another and by the mutuall example that one giueth to another Reason 2. Secondly in perill and danger if one fall or be ouercome hee hath by his fellow a fitter remedy against al the changes and aduentures of this life When a man doth take a iourney into a farre place it falleth out oftentimes that hee commeth into some great danger out of which he is neuer able to ridde himselfe and therefore wo to him that is alone This is more dangerous in the matters of the soule if a man fall into sinne and haue no man to pull him out of the pit into which he is fallen In bodily falles it is accounted childish and sottish to fall and not to rise againe to stumble and to lie still in the myre and therefore hee hasteth to rise before any man know of his fall But in spirituall falles which are more common and more dangerous the case is far otherwise For he that falleth into sinne is scarce euer lifted vp and set on his feete vnlesse by the exhortations admonitions and reproofes of others he be restored and recouered This we see in the examples of Dauid Hezekiah and sundry others who continued in their sinnes vntill the Prophets of God came and spake vnto them in the name of the Lord. This is the reason that Salomon vseth to commend the sociable life aboue the solitary d Eccle. 4 10 12. For if they fall the one will lift vp his fellow and if one ouercome him two shall stand against him and a three-fold cord is not easily broken Seeing therefore the recompence of labour is better of two then of one and the daunger of falling is lesser in one that hath his fellow with him in both respectes wee see that the helpe of others especially of the faithfull is very necessary and profitable to all things belonging vnto vs. Vse 1. The Vses are now in the next place to be obserued and marked First this teacheth vs that in all occasions and aduentures of our life both in prosperity and aduersity we should vse and seeke the helpe one of another We say commonly that two eyes see more then one and three more then two Two hands are better to worke withall then one Two heads are better then one and three better then two to contriue any thing Man is by Nature sociable and loueth the company and fellowship of others e Arist. polit lib. 1. cap. 2. Cicer. de finib lib. 2. more then other Creatures that fly together and flocke together The Philosophers could say that such as leaue the society of men and betake themselues to a solitary life are eyther a God or a Beast Experience doth teach vs that all of vs doe stand in need of the help of another the high of such as are low the rich of such as are poore so as we are bound together by common fellowship as by a strong band and one of vs cannot be without another Let no man therefore despise his Brother neyther let the head say to the foote I haue no need of thee The Lyon which is accounted as the King of all the Beasts of the Forrest may want the helpe of the seely Mouse Let vs set no man at naught be he neuer so seely and simple All humaine things are vncertaine and vnstable and are turned as with a swift wheele Let vs therefore maintaine peace and concord one with another that when we want the comfort and counsel the aide and assistance one of another we may not be to seeke of them but haue them at hand Smal things are increased by concord great reuennues are diminished and large possessions decayed by discord A bundle of stickes taken together are not easily broken but being seuered one from the other they are quickly pulled in pieces without any great pains or pollicy An army of men so long as they incamp together and march together e 2 Sam. 10 9 10 11. are not easily subdued but one serueth to strengthen another but if they goe stragling and forraging out of order if they fall to the prey and pillage euery one prouiding for himselfe it falleth out oftentimes that the Conquerors haue beene conquered and ouercome And as there is great vse and benefit in the company and society one of another in regard of earthly and temporall things so is there greater profit of it in regard of spirituall things We haue need to be instructed and comforted to be admonished and aduised one of another We want daily the daily praiers one of another to commend our selues and our Brethren to God The Apostle Iames saith f Iam. 5 13 14 Is any among you afflicted let him pray Is any merry let him sing Is any sicke among you let him call for the Elders of the Church and let them pray for him and the prayer of faith shall saue the sicke and the Lord shall raise him vp So the Apostle Heb. 13. stirreth vp the Hebrewes to this duty g Hebr. 13 19 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly and I desire you somewhat the more earnestly that ye so doe that I may be restored to you more quickly We want oftentimes nay at all times the prayers one of another and we must continually be ready to help one another and mindfull of the welfare of the whole Church This condemneth and reprooueth the solitary and Monkish life of those that abhorre and abiure the fellowship and familiarity of men and like the wilde Asse delight in no place but in the Wildernesse as if it were a worke of merit to liue alone out of the company of others These men glory that they are the light and salt of the world yet they hate the light and hide themselues in their dens as it were in darkenesse vnder a colour forsooth least they gather contagion and corruption from the base vulgar But as the Gentiles teach by the light of nature h Cicer. de offic lib. 1. that we are not born for our selues alone so is it their duty rather to come abroad to enlighten others with the light which they make boast of and to season the vnsauory and vnseasoned and vnsanctified manners of the people which they complaine of Doth any man light a Candle i Mat. 5 14 15 Marke 4 21. Luke 8 16 11 33. to couer it vnder a Bushel to hide it vnder a Bed or to put it in a priuy place But he setteth it in a Candlesticke placeth it on a table that it may