among you am base but am bolde toward you being absent Thus the Apostle Peter speaketh e 1 Pet. 2 11. Dearly beloued I beseech you as Pilgrims and Straungers abstaine from fleshly lusts which fight against the soule and haue your conuersation honest among the Gentiles Likewise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion saieth f 2 Iohn 5. I now beseech thee Ladie not as writing a newe Commaundement vnto thee but the same that wee had from the beginning that wee loue one another Whereby we see that it is a dutie required of vs that in deliuering the word of God in declaring his will we should vse mildenesse rather then sharpenesse gentlenesse rather then roughnesse beseeching rather then commanding and meekenesse of spirit rather then threatning of iudgement Reason 1. Now to confirme this doctrine sundry reasons may be rendred and produced First we are bound to vse those meanes and to take that course which is most forcible effectual But to deale with loue and lenity and to handle our brethren kindly and meekly is most likely to preuaile with most men Therefore the Apostle requireth g 2 Tim. 2 25. that the seruant of God must not striue but must be gentle toward al men apt to teach suffering the euil instructing them with meeknesse that are contrary minded prouing if God at any time wil giue thē repentance that they may acknowledge the truth and come to amendment out of the snare of the deuil c. There is no way so auaileable to bring euill men out of the dangers wherin they stand who are as it were taken prisoners and made bondslaues to do the Deuils wil then to allure them by gentlenesse to draw them by long suffering and to ouercome them by patience Reason 2. Secondly this course well and duely obserued serueth to perswade them with whome wee deale of our loue and tender affection towardes them For louing and friendly dealing argueth louing and affectionate mindes and with whomsoeuer we haue to doo it is a great meanes of preuailing and the readie way to bend and encline him vnto that which is good and to turne him from that which is euill when his perswasions are perceyued to tend to the profite and benefite of him whome wee would perswade Wee shall neuer doo any good or preuayle with our Brother to bring him into the right way vnlesse hee can assure his owne heart that wee loue him and seeke his good and desire his Saluation It is Loue in the Speaker that mooueth the Hearer to embrace that which hee speaketh to like that which hee teacheth to hate that which hee reprooueth to auoyde that which hee condemneth and to practise that which hee commendeth Wee must worke this Opinion and ground this perswasion in their hearts that wee loue them and that all our Doctrines Instructions and Reproofes proceede onely from this Fountaine before wee can mooue them to Attention Reuerence and Obedience vnto that which they heare deliuered Hence it is that the Apostle in sundrie places writing to diuers Churches and moouing them to followe the examples and exhortations giuen vnto them laboureth to perswade them of his vnfaigned Loue towardes them as it appeareth Phillippians 4 1. Therefore my Bretheren beloued and longed for my ioy and my Crowne so continue in the Lorde yee beloued Reason 3. Thirdly we are to imitate our Head and Maister Christ Iesus he vsed not his Authoritie and Power that was in him he dealt not roughly and seuerely with his enemies but meekely and mercifully and most compassionately he was meeke and as a Lambe before his shearer When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies h Luke 23 34 he prayed for them he intreated pardon for them that their sinne might bee forgiuen Therefore the Apostle Peter teacheth vs that we are prouoked to a patient bearing of wrongs and suffering of trobles by the example of Christ saying i 1 Pet. 2 21. For heerunto ye are called for Christ also suffered for you leauing you an ensample that ye should follow his steps who did no sin neither was there guile found in his mouth Seeing then that milde and mercifull dealing pulleth out of the snare of the deuill openeth the loue of the speaker and lastly maketh vs like to Christ whose example is a perfect patterne of all meeknesse and moderation it followeth that it is carefully to be vsed of vs when we speak to the people of God in the name of God Vse 1. Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine First we learne that mercie and compassion yea all tokens and testimonies of loue are to be shewed toward Malefactors euen when Iustice is to be executed and punishment inflicted and the course of Law is to proceede against them that they may know it is not malice but Iustice hath brought this fall vpon thē it is not their blood but their good that is sought and the good of others The truth heereof we see practised in Ioshua when Achan was apprehended and his sinne discouered whereby hee had offended God sinned against his expresse commandement and troubled Israell he said vnto him l Iosh 7 19. My sonne I beseech thee giue glory to the Lord God of Israel make confession vnto him and shew me now what thou hast done hide it not from me Cruelty in deed or bitternesse in word euen toward euill doers that are alreadie adiudged or stand at the barre to be iudged is barbarous and inhumain To insult ouer a poore prisoner or a condemned man that is guilty of death and carried to the place of execution standeth neither with an humaine disposition nor with a Christian affection nor with Brotherly compassion Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ mocking spitting buffeting rayling reuiling whipping and crucifieng him betweene two theeues They were not content to seeke his life and to shed his blood but laded him with contempt and all shamefull calumniations This also is the practise of their successors the Romish Cleargy who are the followers of them in malice and cruelty when the faithfull haue beene not only conuented before them but condemned of them they haue embrued their hands and defiled their garments with their blood which cryeth to the God of Heauen for iudgement neither were they contented to feede their eyes with their torments and to satisfie their lusts with their sufferings but proceeded to all extreamities of rage and madnesse rayling at them and speaking all manner of euil against them This abuse is somtimes too vsual and common in the places of Iustice iudgment from whence all gall and bitternesse should be banished wee may heare vnseemly iests bitter taunts vncharitable reproches cast out of their mouths as a
and to finish their saluation This is it which the Apostle Paule setteth downe 1 Cor. 9 19. Though I bee free from all Men yet haue I made my selfe Seruant vnto all Men that I may winne the more Wee are brought into the World to doo good to others and to be as Candles to giue light to others rather then to our selues This made the same Apostle in another place say u 1 Cor 4 5. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake If then the Ministers be the seruants of the Church and all men Seruauntes one toward another wee must in all thinges shew our selues Seruants by seruing the necessities and seeking the good of all our Bretheren amongst whom we liue Reason 2. Secondly we are members of the same body and therefore in this respect should profit one another We see it is so in euerie part of our bodye the eye seeth not for it selfe the head inuenteth not for it selfe the hand worketh not for it selfe the foote walketh not for it selfe but they do these duties for the whole body Thus it ought to be among all the faithfull if Christ Iesus be our head we must bee affected as mutuall members one to another So the Apostle teacheth that as the x 1 Cor. 12 12 bodie is one and hath many members and all the members of the bodie which is one though they be many yet are but one bodie euen so is Christ And afterwarde If one member suffer all suffer with it if one member be had in honour all the members reioyce with it If then we had Faith to beleeue that we are neerely ioyned together one to another as members of one body we would faithfully employ our selues to the good and comfort one of another Reason 3. Thirdly we are all of vs Stewards and disposers of the manifold graces of God For God being as a great Noble-man that hath a great house ruleth all things in it by his Steward So hath God committed his goods to vs and made vs Stewards of his family to Minister in season to all in the Housholde and he will take an account how we vse them when it shal be saide to vs Giue an account of thy Stewardship for thou mayst be no longer Steward This is the reason vrged by the Apostle Peter y 1 Pet. 4 10. Let euery man as he hath receiued the guift minister the same one to another as good disposers of the manifold grace of GOD. Seeing then we are made Seruants Members and Stewards to serue one to another to helpe one another and to Minister one to another we are bound to respect the faithfull as our fellow-seruants to doo them good as our fellowe members and procure their benefite as partes of the same Family with vs. Vse 1. The Doctrine beeing thus cleared by store of witnesses and by strength of Reasons let vs not passe from it vntill we see the Vses of it First of all this teacheth vs to remember and minde the benefit and good of others and not onely to desire but to effect the same as much as we can especially their eternal good It is a good thing to doo good vnto the bodies of our Bretheren but the cheefest good is to doe good to their soules There is none of vs but haue receiued some guift and by the vse thereof may do some good God indeed with a liberall hand distributed his blessings hee hath not dealt couetously niggardly and sparingly toward vs but liberally richly bountifully He hath giuen all his goods among vs all hee hath not giuen all to euery one but he hath bestowed some to one and some to another in one measure to this man in another measure to that man But howsoeuer the number of our guifts bee small and the measure of them little yet no man hath so small a number or so little a measure but hee may gaine some glorie to God the giuer of them and doo some good to his Brethren by the vse of them We see in the Parable he that had receyued fiue Talents encreased fiue other Talents and hee that had receyued two Talents gained other two also and these are called good and faithfull Seruants The Apostle Paule writing to the Phillippians z Phil. 2 4. Looke not euerie man on his owne thinges but euerie Man also on the thinges of other men Heereby such are reprooued as are Louers of them-selues inuent for them-selues care for them-selues labour for themselues and do the duties of their calling for themselues these doo not mind or meane any good to the Church or to their poore Brethren they care for nothing but their owne aduantage Vse 2. Secondly seeing such are reproued as haue gifts and yet vse them not but hide them and so diminish them by ydlenesse want of conscience Such as vse their gifts do encrease them such as vse them not decrease and diminish them The first reproofe It is the iust iudgement of God vpon all vnconscionable persons that haue receiued gifts in a great measure neuer imploy them or bestow them to the profit of others they haue their gifts taken from them their knowledg is diminished their iudgement corrupted their memory decayed their zeale quenched their diligence abated We see this in the Ministers of the Gospell who are made able and apt to teach who are filled and furnished with gifts answereable to their calling to do good in their places when they grow sloathfull and spend their dayes without care and conscience of their duties they are infatuated of God and abhorred of men they run into grosse errors and are made ridiculous euen to children This is it which the Prophet long ago prophesied and threatned from God to fal vpon these proud prophane men a Zach 11 17 O Idoll Shepheard that leaueth the flocke the sword shall be vpon his arme and vpon his right eye his arme shall he cleane dried vp and his right eye shall bee vtterly darkned The like we may say also of the people who haue profited by the preaching of the Gospell and gathered much instruction to their great comfort when they beginne to stand at a stay and to cease the course into which they are entred all things go backward with them they becom luke-warme they haue lesse knowledge I speake of many of our professors then they had ten yea twentie yeares agoe their zeale is turned into coldnesse their forwardnesse into backwardnesse their Prayers into pleasures their earnestnesse into negligence their loue into loathing their hearing into dulnesse and deafenesse their eares aie stopped and are made hard and heauie they were wont to draw others to the exercises of Religion but nowe themselues stand in neede to be haled and pulled vnto them they were woont to light a Candle and lead the way to others now their light is put out and they remaine in darknesse themselues
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
we dare do not so much only as we ought to do not considering how lawfull it is but how powerfull we are how weake they are All the prophane Histories are full of worthy examples of many Seruants who are commended for their trust and faithfulnesse Wittinesse and Courage Might and Magnanimity to all posterity and haue not doubted to giue their liues to death in their Maisters quarrell It is not therefore much to bee maruelled at that the Apostle perceiuing how t Heb. 4 12. Mighty the word had bin in Operation vpon Philemons Seruant doth account him as his Sonne and seeketh to reconcile him to his Maister in which respect he was willing and desirous to haue u Phile. 13 14 kept him with him to Minister vnto him He claimeth some authoritie ouer him being his spirituall Father howbeit because he was not only his Sonne but also another mans Seruant he would not retaine him without his Maisters knowledge Let them not therefore for their low degree be contemned nor haue the meanes of instruction denied vnto them Thus I haue set downe to thy view Christian Reader the scope of this Epistle wherein the Apostle in a narrow compasse doth couch together many Mysteries of our Religion which I haue laboured to lay open in this Commentary And howsoeuer the worke is growne in bignesse extended in length vnder mine hands more then at the first I purposed and intended yet I hope the manner of handling heerein obserued shall easily recompence thy labour bestowed in reading I cannot in few words comprehend the matters that are heere and there dispersed throughout the Booke Among many other these points are principally handled Touching affliction for the truth and persecution for righteousnesse sake Touching Christian Equity and Moderation Touching Gods free grace forgiuing offences Touching houshold Gouernment and Priuate possessions Touching the conuersion of Sinners and the Communion of Saintes Touching Faith and Good Workes Touching Friendship and Surety-ship Touching Prayer and Hospitality Touching the Gospell and Almes-deeds Touching Gods prouidence and of the force fruite of the Ministry as is more at large to be seen in the Table of the doctrines Accept I pray thee the paines I haue taken in the discussing of these points pardon the escapes if any be into which I haue fallen as in trauelling so long a iourney it is easie to fall into a slumber and wheresoeuer thou vnderstandest the hand of God to haue beene with me in publishing the truth giue him the glory ascribe the praise vnto his great name to whose grace goodnesse I commend thee Thine in our common Sauiour William Attersoll A BRIEFE RECAPITVLATION OF ALL THE DOCTRINES HANDLED AT LARGE IN THIS EPISTLE Out of the Praeface THe course of the Gospell cannot bee stopped but will haue his passage in the world page 1. The Argument and occasion of the Epistle together with the vses thereof page 7. Verse 1 and 2. Doct. 1. Good things must be followed and sought after earnestly and feruently not coldly and carelesly pag. 9 Doct. 2. It is no disgrace or reproch to the Seruants of God to bee cast into prison for the Gospels sake pag 12. Doct. 3. The persecutions of all true Christians are the persecutions of Christ Iesus when they are imprisoned for Christs sake page 15. Doct. 4. All good duties to God or man are better doone by the helpe of others then alone by our selues pa 21 Doct. 5. A christian friend wil performe any christian duty to his friend page 25. Doct. 6. Christian women should be helpers vnto their husbandes as heires together of the grace of life page 29 Doct. 7. The calling of a Minister is a painfull and laborious a needefull and troublesome calling page 33. Doct. 8. It is the duty of all house-holders to teach and instruct their families that belong vnto them page 38 Verse 3. Doct. 1. The free fauour and mercy of God in Christ Iesus is first and aboue all other things to be desired and prayed for page 48 Doct. 2. Such as are in Gods fauor haue his blessings flowing vnto them and following them page 55 Doct. 3. All blessings temporall and eternall are to be craued from God alone in Christ Iesus page 61 Verse 4 and 5. Doct 1. Men ought to take cause of great ioy to see others growe and proceed in good things page 68 Doct. 2. It is the nature of faith to apply the mercies and promises of God to our owne selues page 76 Doct. 3. It is the duty of the faithfull to pray not onely for themselues but also for others page 82 Doct. 4. True Religion must not onely bee inwardly beleeued but also outwardly confessed and openly professed page 86 Doct. 5. Faith and Loue are the cheefest thinges that commend a man to God and his Church page 95 Doct. 6. Faith in Christ and Loue to the Saints do alwaies go together in all the seruants of God pag. 99. Doct. 7. Christ must be the Obiect of our faith we must looke vnto him and depend vpon him page 106 Doct. 8. The workes of mercy are especially and aboue before others to be shewed to the poore Saints that are godly 111 Doct. 9. Such as truely beleeue in Christ and belong to him are Saints page 117 Verse 6 and 7. Doct. 1. It is our duty to stir vp our selues and others to encrease in good things page 126 Doct. 2. The guifts which we haue receiued must not lye hid in vs but be employed to the good of others 140 Doct. 3. The goodnesse of God bestowed vpon our selus or others must be published abroad and made known to others page 142 Doct. 4. The spiritual graces of God bestowed vpon others doe giue occasion of ioy to the Saints pa. 147 Doct. 5. The workes of mercie are to bee shewed to the poore distressed Saints page 154 Verse 8 and 9. Doct. 1. The Office of the Pastour and Minister of God is an Office of power and authority vnder christ 163 Doct. 2. Gentle meanes are to bee vsed rather then seuere to perswade men to holy duties page 172 Doct. 3. Superiors in guifts or age or both are to bee reuerenced and regarded aboue others pa. 177. Verse 10. Doct. 1. The least and lowest member conuerted to Christ must not bee contemned or condemned page 184 Doct. 2. The same affection that is betweene the Father and the Sonne ought to be betweene the Minister the people committed vnto him 189 Doct. 3. The preaching of the word is the ordinary meanes and instrument of our conuersion and regeneration page 205 Verse 11. and 12. Doct. 1. Christian religion maketh a man profitable and helpfull vnto others that before hath been iniurious and hurtfull page 227. Doct. 2. In godly religious and reformed families are many times vngodly obstinate and vnreformed persons both Children and Seruaunts page 237 Doct. 3. Former Offences albeit great and heynous vppon true repentance are to bee
easily bee resisted by the power of man nay it would in time fall downe of it selfe But seeing the whose Scripture is inspired of God and the doctrine thereof hath him for the Authour the light of it cannot be quenched Thus doth Gamaliell reason in the Councell f Acts 5 39. If this be of God ye cannot destroy it least ye be found euen fighters against God Who can prosper that prouoketh God Or who can look for good successe that fighteth against God and against his ordinances Reason 2. Againe God will bring their deuises to naught and confound all their endeuours that goe about to hinder the course of his word Although they band themselues together and assemble against the Lord and against his annointed yet he that dwelleth in the Heauens shall laugh and haue them in derision hee will breake their bandes and crush them in peeces like a Potters Vessell This the Prophet teacheth Psal 33. g Psal 33 10 11. The Lord breaketh the Counsell of the Heathen and bringeth to naught the deuises of the people The Counsell of the Lord shall stand for euer and the thoughts of his heart throughout all Ages Seeing therefore that the Doctrine of the Gospell is of God and that hee will dash them in peeces with a Scepter of Iron that stop the course of it we may truly conclude that the course thereof cannot be hindered Vse 1. The Vses of this point are many which I purpose breefely to point out that we may proceede First waigh with mee from hence the excellency of the word of God Who is ignorant what opposition hath been and is made against it What resisting and contradiction Yet it keepes on his course and hath his passage in the world and runneth through the whole Earth The Apostle declareth That the thinges which came vnto him turned rather to the furthering then to the hindring of the Gospell h Phil. 1 13. so that his bands in Christ were famous throughout all the Iudgement Hall and in all other places So he saith afterward in this Epistle which we haue in hand I beseech thee for my Sonne Onesimus whom I haue begotten in my bondes Was it not enough for the Apostle to labour when he was free and his Feete at liberty but hee must also spread the Net to catch men in Prison The light of Gods truth can neuer be put out the heat of it cannot bee smothered the power of it cannot bee broken Though the Teachers and Preachers of the word may bee stocked and stoned hewen asunder burned with the Fire slaine with the Sword clapt vp in Prison and fettered in chaines yet the word it selfe i Heb. 4 12. is liuelie and mighty in operation it entreth deepely it discerneth sharpely the thoughts and intentes of the heart True it is therefore the Ministers of the Gospell may be bound but the Gospell it selfe cannot be bound Their hands are bound and their feete are chained when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell Nothing can binde the tongue but feare and infidelity If a man binde an Husbandman he hinders his sowing for he soweth with his handes but the teachers being bound the word is not bound for they sow with the tongue Let vt therefore acknowledge that the preaching of the Gospell hath in it a Diuine power nothing can be matched with it nothing can be compared vnto it The Deuill is called in the Scriptures by sundry Names to declare his power the God of the World the Prince of the Ayre the strong man that ruleth the House and he cannot be displaced and dispossessed but by a stronger But the Gospell is stronger then all the power of Sathan and is able to throw him out for it gathereth a Church where he hath his Throne and ruleth in the hearts of the Children of disobedience it deliuereth men from the power of the Deuill and bringeth them into the glorious liberty of the Sonnes of God If a man were in the shaddow of death and had one foote in Hell the word of God is able to bring him backe againe This is it which our Sauiour said to the seauentie Disciples when they returned from preaching the Gospell and confirming it by Miracles that followed it i Luke 10 18. I saw Sathan like Lightning fall downe from Heauen Where he teacheth that albeit Sathan be strong yet the Gospell is stronger so that he cannot stand before it He hath his ouerthrow by it and falleth downe before it as Dagon did before the Arke So the Apostle sheweth k Act. 26 18. that he was called and sent to Open the eyes of the blind that they might be turned from darknesse to light and from the power of Sathan vnto God We see it also in the example of Christ himselfe vpon the Crosse who conuerted the Theefe gaue him faith and repentance and assured him of eternall blessednesse in the heauens The Apostles were forbidden to preach the Gospell through the mallice and madnesse of the High-priestes they were apprehended and imprisoned they were scourged and euilly intreated yet they regarded not the wordes they despised the threatnings of all their enemies and continued to sound out the Gospell in all places Paul and Silas praied and sung Psalmes vnto God in prison and I gained the Iayler to the Faith l Acts 16 30. verifying that which the Apostle speaks in another place m 2 Tim. 2 9. I suffer trouble as an euill doer euen vnto bondes but the word of God is not bound Indeede sometimes it falleth out that the holy Seruants of God haue their hands tyed their feet fettered their bodies imprisoned their tongues cut out that they cannot speake to the people but euen then the word is not bound for then their constant suffering and patient bearing of the crosse doth as by a liuely voyce publish and proclaime the truth of the Gospell for which they suffer and serueth to win many to the Faith of Christ So then the patient suffering of the faithfull though they speake not with their tongues is as a solemne preaching and hath the nature of an effectuall Sermon to gaine many to the Faith Vse 2. Secondly wee see it is in vaine to set our selues against the Gospell of Christ and the Ministers of God that bring it vnto vs. True it is the World endeuoreth nothing more then to hinder the truth and to drowne all memory of the glad tidings of saluation but all their labour is lost and all their purposes shal be frustrate The Tyrants of the Earth may bind the professors of the Gospell but the Gospell it selfe they cannot binde and the course of it they cannot withstand Paul was cast into prison yet he freely preached the Gospell of the Kingdome to all that came vnto him Let all those that say it is in vaine to serue God and to pray vnto him know for a surety that it
that repent had his hart opened and was by Gods blessing conuerted to the Faith became a sound and sincere Christian and performed sundry duties of loue to Paul ministring continually vnto him in the time of his Captiuity as a dutifull Sonne to his spirituall Father But after the Apostle vnderstood that hee was another Mans Seruaunt and belonged vnto him as it were a part of his possession though he found him in his distressed and afflicted estate very profitable comfortable and necessary vnto him yet he would not detaine him from his Mayster to whom by the Word of God by the light of Nature and by the Law of all Nations he appertained Hence it is that hee sent him backe againe to his Maister with this Epistle in which the Apostle dooth by force of reasons and vehemency of words vrge Philemon to entertaine and retaine with him his fugitiue and offensiue Seruant but now greatly altered and throughly changed by the power of Gods word z Psal 19. 7. Which conuerteth the Soule and giueth wisedome vnto the simple as the Prophet teacheth vs. The vses of the former Argument of this Epistle Thus we see how Paule intreateth and obtaineth pardon for Onesimus a Seruant that was conuerted by the preaching of the Apostle which offereth vnto vs diuers good and profitable vses Vse 1. First we see that Christ Iesus reiecteth none that come vnto him how base and simple soeuer they be All such as repent and beleeue the Gospell whether Maisters or Seruants high or low rich or poore are accepted of him who is Lord of all and with whom is no respect of persons A notable comfort to all of low place and meane condition to consider with themselues that howsoeuer the men of this World haue many times no respect vnto them yet they are deare to God and regarded of him who openeth to them the doore of saluation and reserueth for them a Crowne of righteousnesse He appointeth his Word and Sacraments for them as well as for others and hence it is that for the most part the poore receiue the Gospell a Gal. 3 28. There is neither Iew nor Graecian there is neither bond nor free there is neither Male nor Female for ye are all one in Christ Iesus Vse 2. Secondly this instructeth vs not to contemne or despise any how vile soeuer they may seeme in our eyes but to be carefull for their good and to further their conuersion b Mat 18 10. according to the counsell of Christ our Sauiour Math. 18. See that ye despise not one of these little ones for I say vnto you that in Heauen their Angels alwaies behold the Face of my Father which is in Heauen For the Sonne of Man is come to saue that which was lost Many are basely and badly thought off in this World who are in great price and estimation with GOD. Many are wronged and oppressed of Men of whom the high God of Heauen taketh care and charge We are ready to respect the outward face and person of Men but he regardeth the heart God the Father loueth them woe therefore to them that hate them Christ Iesus came to saue and redeeme them woe therefore to all them that seeke to hurt and destroy them It pleaseth God oftentimes to call the Seruant and to let the Maister alone suffering him to perrish in his sinnes This is the cause that the blessed Virgine magnifieth the Lord and that her Spirit reioyceth in God her Sauiour c Luke 1. 52 53. Because he looked on the poore degree of his Seruaunt and had doone great thinges for her Hee pulleth downe the mightie from their Seates and exalteth them of low degree He filleth the hungry with good things and sendeth away the Rich empty Vse 3. Thirdly we learne that no man ought vnder any colour of Religion and pretence of godlinesse to keepe away other mens Seruants from their owne Maisters Paule found the Seruant of Onesimus faithfull to helpe him and forward to Minister vnto him yea he might be bold with Philemon his Mayster yet he would not detaine him with him without his allowance and approbation The Gospell then doth not destroy and disanull the diuers degrees and orders established in the World but rather confirmeth and strengthneth them It alloweth not the Seruant to resist and rise vp against the Maister although hee should be a beleeuer and his Maister an vnbeleeuer or he be a beleeuer as well as his Maister and in knowledge of godlinesse be equall vnto him but teacheth him to obey for conscience sake d 1 Tim. 6 1 2. and to Count his Maister worthy of all honour that the Name of God and his Doctrine be not euill spoken of And they which haue beleeuing Maisters let them not despise them because they are Brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things teach and exhort Vse 4. Fourthly we are to marke that the Lord requireth of vs to bee ready to forgiue and forget the wronges and iniuries that are done vnto vs. Let vs put from vs all rancor and mallice and not suffer the Sunne to goe downe vpon our wrath O how e Math. 18 27 great is the mercy of God toward vs How great is our debt toward him Let vs put on the bowels of pitty and compassion forbearing one another and forgiuing one another f Col. 3 13. If any Man haue a quarrell vnto another euen as Christ forgaue euen so doe ye If we come to any of the exercises of our Religion to heare the Word to receiue the Sacraments or to call vpon the Name of God if the Leauen of maliciousnesse haue infected our heartes the word of life is made the sauour of death the Sacraments are made Instruments of Wrath and our Prayers are turned into Sinne. We are taught in our Prayers to aske g Chrysost hom 1. in Philem. forgiuenesse at the hands of God as we our selues performe this duty toward our Brethren The promise of forgiuenesse is made to them that doe forgiue h Mark 11 25 When ye shall stand and pray forgiue if ye haue any thing against any man that your Father also which is in Heauen may forgiue you your trespasses For if ye will not forgiue your Father which is in Heauen will not pardon you your trespasses This accordeth with the precept of Christ Math. 5. If thou bring thy guift to the Altar and there remembrest that thy Brother hath ought against thee i Math. 5 24. Leaue there thine offering before the Altar and goe thy way first be reconciled to thy Brother and then come and offer thy guift If we desire As new borne Babes the sincere Milke of the word that we may grow thereby k 1 Pet. 2 1 2. We must lay aside all maliciousnesse and all guile and dissimulation and enuy and all euill speaking If we would be
nor cold but luke warme The Idolaters both among counterfeit Christians and ignorant Gentiles exceede oftentimes the true professors in feruency and zeale they spare not their substance and possessions The Pharisies compasse o Math. 23 15 Sea and Land to win one Proselite It is a shame and reproch for vs to come behinde them that are so blindly led God will not be dallied withall in the matter of Religion either we must serue and acknowledge him as we should or not at all The Prophet cried out to the Israelites p 1 Kings 18. Why halt ye betweene two opinions If God be God follow him but if Baall be God follow him It is a vaine worship to serue the Lord with the Blinde Leane and Lame as it were with the offall of our affections or with the Dregs of our workes and to turne vnto him halfe our face and the other halfe to the Deuill or to our owne lusts Is not this an igdinity q Mal. 1 8 9. which a man of any place and reckoning will not take at our hands It were better for vs neuer to know or acknowledge true Religion then to know and acknowledge it negligentlie without profite without conscience without zeale without yeilding vnfained obedience vnto it hauing it onely swimming in our Braines and resting in our Lippes but neuer entring into our hearts Vse 3. Lastly seeing we must be feruent in good thinges it serueth to season our zeale and to temper it with knowledge that it be not blinde If our zeale bee blind and ignorant the more earnest and forward the worse it is the faster we runne the further we hasten out of the way True zeale is a feruency of the Spirit arising of a mixture of loue and anger compelling men earnestly to maintaine the glory of God and drawing from them sorrow and greefe of hart when he is any way dishonoured This is grounded vpon the word and is caused by beholding a breach of Gods Commaundements This appeared in Lot when he beheld the vncleane conuersation of the beastly Sodomites Blind zeale is when we are hot and hasty beside the warrant of the word of God The Apostle Paule witnesseth touching the Israelites r Rom. 10 2. That they had the zeale of God but not according to knowledge yea he testifieth of himselfe before his conuersion Å¿ Gal. 1 14. That he profited in the Iewish Religion aboue many of his Companions and was much more zealous of the Traditions of his Fathers So Christ foretelleth t Iohn 16 1. That the time should come that whosoeuer killed them should thinke that he did God seruice Let vs therefore take heede that we giue not liberty to our best affections to runne out but rule them as they ought and order them within the compasse of the word All thinges are not to be done of all men Euery Man must consider what belongeth vnto him in his place and calling Wee must weigh our guifts and how we are fitted to euery worke so shall we haue praise of God and comfort in our worke And thus much touching the generall Doctrine arising from the earnest manner of the Apostles writing vsing all meanes to perswade Philemon to receiue his Seruant Now let vs come to the wordes particularly and in order Paul a Prisoner c. In other Epistles he calleth himselfe an Apostle of Christ and a Seruant of God but heere hee calleth himselfe a Prisoner which is as glorious a Name and as honourable a Title as the other among all the faithfull and he doth more glory in this then in the other He was a chiefe Apostle piller of the Church of God the Teacher of the Gentiles yet we see he is imprisoned and is not ashamed to mention it but remembreth his imprisonment and suffering as an aduantage to gaine credit with Philemon in his suit Doct. 2. It is no disgrace to the Seruants of God to be cast in prison for the Gospels sake We learne from hence that it is no indignity or dishonour to the true Seruants of God to be clapt in the Stockes to be cast into Prison or to be put to death for the Gospels sake I say imprisonment afflictions and troubles fall vpon the best Seruants of God without any reproch or shame vnto them We see this in Ioseph who through the false suggestion of his Mistris and rash credulity of his Maister u Gen 39 20. was committed to prison When Michaiah had deliuered the truth of God and resisted the false Prophets that deceiued the King x 1 King 22 27. He commaunded him to be put in Prison and to be fed with Bread of Affliction and with Water of Affliction vntill he returned in peace Ieremy is put in prison because he prophesied y Ier. 32 2. That the Citty should be taken and the people deliuered into the hands of the King of Babylon Iohn by the commaundement of Christ writing to the Church of the Smyrnians telleth them z Reu. 2 10. That it shall come to passe that the Deuill shall cast some of them into Prison and bring them vnto tribulation but willeth them to feare none of those things which they should suffer So the Apostle Paul is not ashamed of his afflictions but reioyceth in them and after a sort boasteth of them a 2 Cor. 11 25 enduring the bitternesse of the Crosse the hardnes of imprisonment the danger of death the bearing with Roddes the perrill of Shipwracke the stoning with stones the buffeting of Sathan the blewnesse of the woundes that were giuen vnto him Paule and Silas were cast into prison b Acts 16 24. And had their Feete made fast in the Stockes but they prayed and sung Psalmes vnto God so that the Prisoners heard them All these consents of Scripture serue to teach vs that it is no disgrace or reproch vnto the Children of God to suffer in a good cause at the hands of euill men Reason 1. Let vs weigh the reasons which helpe to wipe away the shame of the Crosse First of all God in the sufferings of his Seruants aymeth at their good and benefit he would haue their Faith purified their patience tryed and their obedyence manifested The Gold is cast into the Furnace not to consume it but to refine it not to wast it but to purge it Thus doth Peter the Apostle teach in his first Epistle c 1 Pet. 1 7. That the tryall of your Faith being much more precious then Golde that perisheth though it be tryed with fire might be found vnto your praise and honour and glory at the appearing of Iesus Christ. So Iohn teacheth the Church that the Instruments of the Deuill which are the cruell persecuters should cast some of them into prison that they might be tryed He might haue said that they might be destroyed that they might murmur against God and despaire of his mercy for this was the purpose of the
the truth It is the cause that maketh the crosses of Christians to be the Crosse of Christ The Apostle testifieth he was a Prisoner for Christ and the Gospell not for his owne sinnes and offences It is not our suffering barely and nakedly considered can honour vs with the reward of glory and the Crowne of Martyrdome g The cause maketh a Martyr not the punishment but the cause in which we dye and the quarrell in which we suffer True it is afflictions are common to the godly and vngodly they suffer alike they are imprisoned alike arraigned condemned and executed oftentimes alike but albeit the afflictions bee one and the same yet the cause is not one and the same for which they are afflicted The vngodly ate punished for their sinnes the godly are afflicted for a good conscience Abell is murthered of his Brother Caine is curssed and condemned to be a fugitiue vpon the earth both of them are afflicted but the cause is diuerse Abell is killed for his godlinesse Caine is punished for his wickednesse Ioseph is sold to Strangers and cast into prison so likewise are Pharaohs two Eunuches his Butler and his Baker they lye all in one prison but they had not one cause for he is committed through the slaunders and false accusations of his Mistresse they for their demerites and offences against their Maister Christ had his feete and his handes nayled on the Crosse so had the two Theeues they suffered al one punishment but how contrary were the causes of him and them seeing he suffered without cause but they iustly and worthily had the sentence of death executed vpon them Let vs not therefore onely fasten our eies and looke vpon the bare punnishment but consider what the cause is and according to the cause esteeme both of the person and of the punishment Some are prisoners h Math. 5 25. of men i 2 Tim. 2 26. others are Prisoners of the Deuill of whom they are holden captiue and both of them for their wickednesse but if we will be Martirs of Christ we must be the prisoners of Christ This serueth to reprooue the Church of Rome who glory in their Martyrs as sometimes the Donatists did and fill vp their Kalender with such as they haue canonized for Saints in Heauen which were no better then Traytors when they liued vpon the earth The Church of Rome which vaunteth her selfe to be the onely true Church of God and condemneth other honoureth diuers Saintes which neuer were in the World some that were Pagans others that were Iewes in Religion and refused Christ and others that were Heretiques and Traytors that neyther had Faith on Earth nor haue saluation in Heauen beeing Rebels to their Princes and enemies to their Countrey and disturbers of the State And therefore also it condemneth those who albeit they liue vnder the Gospell and shroud themselues vnder the branches of it as vnder a comfortable shaddow whereby they haue refreshed and enriched themselues yet they magnifie the Church of Rome and set vp the Faith professed therein they ballance it equall with the true Church of God among our selues and thereby seeke to shake in sunder the Faith of many These men cry out not onely that there are and haue been learned men on both sides but Saintes and holy men on both sides and true Martyrs on both sides and therefore would haue the people carryed about with vncertainety of Doctrine as with a waue of the Sea But we deny that any haue suffered among vs for the Roman Faith or haue beene led to execution for their Religion The truth is they haue but too much fauour shewed them and too great liberty giuen them Indeede such as haue beene found factious and forward to aduance forraigne power to adhere to forraigne enemies to stirre the people to rebell and take armes against the Prince to compasse the death and destruction of the Prince such as haue beene Authors of treacheries and conspiracies and beene conuinced to be trumpets of sedition by the deposition of witnesses by the forme of their tryall and by their owne confessions haue beene iustly executed among vs as by all men must needes be acknowledged In the Cittie of Rome all that will not take the Popes part or shall take him to be no Pope or refuse to ioyne with him if an Army should bee sent against him are adiudged to be no lawfull Subiects but disloyall Traytors No forraine Prince will repute them for his people and Subiects that shall deny to take his part against any forraine Vsurper or Inuador whatsoeuer So the Lawes of our Land haue seized vpon some who haue busied themselues in matters of State bringing ouer Buls declaring that the Prince was to bee deposed and the Subiects discharged of their alleagiance As for pointes of Faith they were neuer mentioned in the proceedings against them they were not called into question for their opinion concerning the Masse for transubstantiation for worshipping of Images or for any other point of the Romish Religion or rather superstition Therefore it is false that any haue dyed among vs as Martyrs or any otherwise then as Traytors The true k Who are true Martyrs and who not Church of God euer held them for Martyrs that dyed for the profession of the Faith and the testimony of Christ but such of the Popish faith and faction as haue beene executed among vs dyed for maintenance of the Popes pleasure and tyranny taking vpon him to depose Princes and seeking by open armes and secret Treasons to murther them True Martyrs suffered for the truth wrongfully and therefore deserued commendation according to the rule of the Apostle l 1 Pet. 2 19. It is thanke-worthy if a man for conscience toward God endure greefe suffering wrongfully but these suffer not in matter of wrong nor for a good conscience vnlesse the will of the Pope be the rule of their conscience True Martyrs must be endued with Charity m 1 Cor. 13 3. for as the Apostle teacheth If I giue my body to be burned and haue not loue it profiteth nothing but these haue not any shaddow of charity who plot the death of their Prince and seeke the destruction of their Countrey To conclude this point vnlesse Treason be Religion and falshood truth and vnlesse Antichrist be to bee receiued for Christ these men cannot be esteemed and honoured as Martyrs among vs who dyed not for Christ but for practising against the Doctrine of Christ which teacheth to be gentle patient humble and not any way to seeke reuenge Vse 4. Lastly from this Doctrine ariseth great comfort to the Seruants of God and as great terror to all their Enemies It is a great consolation for them that are afflicted for Christs sake to asswage their sorrow and a great meanes to worke in them patience to consider that Christ putteth all their teares in his Bottle and accounteth their afflictions to be his afflictions If we
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
dooth more consume the inward parts wast the body impaire nature decay strength spend the vitall Spirits and cause them to be subiect to sundry infirmities sicknesses and diseases then any the strongest labour that is vsed among men For this we may obserue that the labours of the body though they bee great maintaine strength preserue the stomacke encrease the appetite and adde vigour to euery part but it is farre otherwise in the labours of the mind they weaken the naturall powers they wast the vitall Spirits and they decay the health of the body Hence it is that the Apostle giueth this precept to Timothy a Minister of the Gospell e 1 Tim. 5 23. Drinke no longer Water but vse a little Wine for thy stomackes sake and thine often infirmities declaring thereby that it often falleth out that the Ministers of the Gospell wich take paines in their callinges are feeble in body weake in strength sparing in dyet and subiect to diseases Vse 2. Secondly seeing the calling of a Minister requireth paines and labour it reprooueth those that be Idoll Shepheards dumme Dogges euill Beasts slow bellies not labourers but loyterers not worke-men but sleepers which make not the calling painefull but gainefull How many are there that enter into this waighty and worthy calling for their owne ease and to follow idlenes and pleasure How many to enrich themselues and to gather wealth The Prophet Esay f Esay 56 10 complaineth greatly of such in his time Chap. 56. 10. Their Watchmen are all blinde they haue no knowledge they are all dumbe Dogges they cannot barke they lye and sleepe and delight in sleeping Let all such consider the greatnesse and height of their excellent caling and remember the honourable Titles whereby they are called that so they may bee put in minde of their duties Let them g Pro. 27 23. be diligent according to the counsell of Salomon To know the State of their flocke and take heede to the heards for Riches remaine not alwaies nor the Crowne from generation to generation And howsoeuer many that possesse the places occupy the roomes and vsurpe the Titles of Pastors doe glory in their calling and account themselues sent of God yet so long as they loyter in the Lords Haruest and will take no paines to winne Soules to God they are but Idols h Psal 115 6 7 8. They haue eyes and see not they haue a mouth and speake not neither make they a sound with their throat they that make them are like vnto them so are all that trust in them True it is they can say somewhat for themselues and can alledge sundry reasons to maintaine their ease and idlenesse i Pro. 26 16. And the sluggard is wiser in his owne conceit then seauen men that can render a reason as appeareth in the example of the sloathfull Seruant who did hide his Maisters Talent notwithstanding if the diligence in their calling be not answerable to the dignity of their office they shall haue the reward of sluggards they shall haue the Talent and gifts which they haue receiued taken from them and the blood of those that perish through their negligence shall be required at their hands Againe it condemneth and conuinceth the senselesse opinion of vaine and vnthankfull men that cry out against the Ministers in euery place accounting their calling easie and themselues idle as liuing by the sweat of other mens browes and receiuing their meanes and maintenance without any manner of paines Albeit this obiection be indeede idle and deserue no answere and that it is in vaine to reason with the belly that hath no eares to heare nor hart to conceiue and albeit I stand in a slippery place because I should be censured to speake rather for our selues then for others and to respect more our owne gaine then the good of others yet somewhat must be said to this foolish and peeuish conceit Indeede I acknowledge freely some are vnprofitable drones that doe not gather but eate the Honny and some idle Shepheards that fleefe the sheepe but feede not the Flocke these I confesse haue their liuing come in easily who indeed deserue no liuing and because they wil not labour they should not eate and woe bee to them if in time they repent not But these men that obiect as before doe exclaime and cry out not against the abuses of the office or the slothfulnesse and negligence of men but against the calling it sefe contrary to the saying of Christ who teacheth k Math. 10. that the Labourer is worthy of his hire and the workeman of his meat and opposing themselues against the ordinance of God who hath appointed the Ministery to be maintained for as l 1 Cor. 9 13 14. they that Ministred at the Altar did liue of the Altar so God hath ordained that they which preach the Gospell should liue of the Gospell As these men are ignorant of this high ordinance of God so they seeme not to know themselues They are so blinde so brutish and blockish that they knowe not by any experience from themselues m There is a labour of the soule as well as of the body that men haue soules and that there is an immediate soule-labour farre greater then bodily labour and likewise a soule-suffering which they shall one day feele if they repent not many waies exceeding and surpassing bodily suffering or any torment that befals the body Remember with mee and consider a little though it bee in an higher degree the sorrow of the Soule that was vpon Christ in the Garden without any the least touch and visitation of the bodie whether it were painefull and laboursome or not n Luke 22 44 When it so heated and crushed him that it caused him to sweat droppes of blood that trickled downe to the ground Many diseases of the body are very painefull and hard to bee borne but the greefe and anguish and horror of the soule is a thousand times more painefull according to that which Salomon speaketh in the Prouerbs o Pro. 18 14. Chap. 18. The spirit of a Man will sustaine his infirmitie but a wounded spirit who can beare it Furthermore there is persecution p Whitae de apontif Rom. quaest 5. cap. 2. of the Soule as well as a persecution of the body and these two are distinguished and differing one from the other For when Tyrants persecute the Church and rage with fury against the Saints their faith is not shaken but Religion then flourisheth most of all as we see when Israell was in Aegipt The greatest slauery and slaughter is when mens soules are corrupted with false doctrine Lastly is the calling of a Prince of a Counsellour of a Noble-man an idle calling because they vse not bodily labour This is as if a man should say q Cicero de Senectute that the Gouernour of the Ship doth nothing in sayling because while some climbe the Masts other walke vpon the
Hab. 2 4. The iust shall liue by his owne Faith Faith is the worke of the Spirit in the heart of man so that if it must be in the hearts of euerie one of vs it followeth that it must bee speciall Reason 2. Secondly true Fayth giueth sound comfort and worketh peace with God this is the property of that Faith which we must haue in vs. But comfort commeth vnto vs by hearing of a promise made to others not belonging to our selues What consolation of heart can this worke in vs to know that others shall bee saued This the Apostle speaketh of Heb. 6. God willing more abundantly h He. 6 17 18 to shewe vnto the heyres of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it is vnpossible that God should lye we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs. No man receyueth comfort by the riches of another himselfe being poor or by the honor of another himselfe liuing in disgrace can so no man can feele any comfort by the Faith of another so long as he wanteth Faith himselfe to apply Christ vnto himselfe Seeing then that euery man must attaine to saluation by his owne faith which is able to minister comfort vnto him in the time of neede we see that Faith consisteth in applying the mercies of God vnto our owne selues Vse 1. The Vses of this Doctrine are now to bee considered and stoode vpon that so wee may vnderstand how to apply this applying of Fayth vnto our selues First this confirmeth the forme and manner of speech vsed in the Articles of Fayth wherein euerie one is taught to say I beleeue in God Not We beleeue in God For howsoeuer wee are to pray for others as well as for our selues and are taught to say Our Father which art in Heauen yet when the question is of our Fayth wee must say not We beleeue but I beleeue We pray for others but we beleeue for our selues The like is to be sayde of euerie principle of Faith euerie man must holde them all and beleeue them all This ouerthroweth the Doctrine of the Church of Rome which teacheth a generall and implicite Faith to bee sufficient for vs to Iustification and Saluation For they teach if a man can say I beleeue as the Church beleeueth though hee know not how or what the Church beleeueth though hee vnderstand nothing though he be able to apply nothing vnto himselfe hee hath a good faith and by that faith may be saued Answereable to this Diuinity i Bellar. de iustif lib. 1. cap. 7. are the Iesuites and Schoole-mens damnable and diuellish positions which maintaine that the people are not bound to know what the matters of Faith bee that ignoraunce is better then the knowledge of them that they neede not enquire after them and that Faith is better defined by ignorance then by knowledge Hence it is that they commend the Colliars Faith k Apol. translated by Staplet part 1. page 53 who as the tale is told being at the point of death and tempted of the Deuill what his Faith was Aunsweared I beleeue and die in the faith of Christs Church but being againe demanded what the faith of Christs Church was that faith said he that I beleeue in and thus the deuill getting no other aunswere was ouercome and put to flight This fable hath beene so long told and related among them that now themselues begin to beleeue it to be a truth as a lyar by often telling an vntruth beginneth to thinke it may be a true tale This Colliars faith is the popish Creed which being founded in ignorance is too weake a shield to quench the fiery Darts of the Deuill and to resist his tentations Thus true faith is suppressed ignorance is set on foote by these ignoraunt Teachers who as they are blinde themselues so they would put out the eyes of others They require no knowledge of the things we pray for l Rhem. annot on 1 Cor. 14. on Luke 12 11. but preferre ignorance they require no ability to professe the perticular points of our faith but in grosse and general This ignorance is plentifully condemned in the Scriptures We are taught m Col. 3. 16. 1 Pet. 3 15. that the word must dwell plentifully in vs and that we must be able to giue an account of the hope that is in vs to them that shall require an aunswere of vs. We are taught n Math. 22 29 Rom. 15 4 Hebr. 5 11. Iohn 5 39. that ignorance is the Mother of all euill the roote of all error the cause of all vnbeleefe and that whatsoeuer things are written afore hand were written for our learning that wee might haue comfort and beleeue Thus do these enemies of God and his people take from them their sword when they should go to fight and strip them of their Armor when they should enter the battell like Theeues that put out the Candle which serueth to discouer them To conclude let vs know that an ignorant faith is no faith for where there is no knowledge there can bee no faith But such as liue in the Church of Rome being blindly led of blinde Teachers doo know nothing to their comfort they haue the key of Knowledge taken from them they are nuzled and encouraged in ignoraunce they heare it magnified and extolled vnto the skies Some of them pretend the reading of the Scriptures in the mother tongue and in the translation that all may vnderstand to bee a principall cause of heresie Another shameth not to auouch that it was the inuention of the Deuill to permit the people to read the Bible Another blusheth not to write that he knew certaine men possessed of a Deuill because being but Husbandmen they were able to discourse of the Scriptures They teach that it is Heresy for a Lay-man to dispute in a point of faith These men speake not by the spirit of God but vtter the Deuils language and instruct the people in the Colliars Creed It is written of Timothy o 2 Tim 3 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion It is written p Deut. 29 29 that the things reuealed belong to vs and to our children In former times the Doctrines of godlynesse and seuerall points of religion were knowne of all and the lowest of the people reasoned of them q Chryso hom 3 in Lazarum Aug. tract 21. in Ioh. and their Byshops exhorted thē thereunto asking why they are vttered if they may not be known Why they haue sounded if they may not bee heard And wherefore are they heard but that we should vnderstand them Vse 2. Secondly seeing it is the very forme of faith to receiue and apply this teacheth that it is not enough for men to haue an hystorical faith to belieue those things
the Apostle set forth the fruits of Philemons loue most effectualy This is to be obserued of vs concerning the method and meaning of these words which are thus much in effect If thou wouldest more fully know the cause of my giuing thanks and the remembrance of thee in my praiers surely it is this that as God in mercy hath bestowed vpon thee a true sauing faith so my earnest desire and humble request is vnto him that the offices fruits and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ may bee acknowledged manifested and published abroade to the glory of God the comfort of the faithful and the prouocation of others For indeed thy loue giueth me great occasion of much ioy because thou my brother dost not only cheere the Saints and reioycest them but cause their very harts and bowels euen their secret and inward parts to be refreshed reioyced Diuers points to be obserued out of these Verses But before we handle the doctrines arising in this diuision it shal not be amisse a litle to examine the force of the words and the maner that Paule hath obserued in the penning of them First obserue that he saith not simply thy faith may bee made effectuall but The fellowship of thy Faith that the fruit thereof might redown and returne to many Secondly he saith not barely That his Faith might be knowne but Euery good thing that is euery grace that was in his heart because when Faith is made knowne to others and brought into sight open light many other guifts of the Holy-Ghost are made knowne as Loue Patience Liberality and such like For the grace of Faith is neuer alone in the heart but is garded with a troope and company of all other vertues and when it commeth as it were out of the doores it commeth abroad with a band and traine of all other graces Thirdly he declareth the author and cause of all these blessings from whence they proceed to wit from Christ that we shold learne not to thinke or speake of any benefite without making mention of Christ Fourthly he draweth an argument or reason why hee prayed for the efficacy of his Faith from the former experience of his Loue which was as effectuall as his Faith teaching that the experience of grace already giuen should mooue vs to begge and craue the encrease of that Grace and a perseuerance and continuance in that grace and therefore wee must not bee so simple or sencelesse to imagine when we see grace bestowed vpon any man that we haue no more neede to pray for the encreasing and growing of that grace For wee must know that there are degrees of grace there is a first Grace there is a second Grace Now that Grace may bee multiplyed and a continuall encrease and accesse to it may be added we must make daily praiers we must pray that we may haue Faith and when we haue it we must not be secure but pray that it may be effectuall and working by loue Last of al in the commending of Philemons liberality x Theophil in hunc locum he dooth not nakedly say that he gaue to the poore but To the poore Saints for all that are poore are not poore Saints many are poore that are wretched and vngodly and haue no part of sanctification neither doth he say onely that he gaue to the Saints but he refreshed them and not only that he refreshed the Saints but the very bowels of the Saints Now let vs come to the Doctrines That the fellowship of thy Faith may bee made effectuall Heere the Apostle remembreth the matter and substance of his prayer what it was that hee besought and requested of God where we see hee affirmeth that it consisted in this that the fruits of his Faith might be encreased continually augmented Doctrine 1. It is our dutie to stirre vp our selus others to increase in good things We learne from this place that it is the duty of all men earnestly to desire wish and procure the good of others and to stirre vp our selues others to encrease in the graces of Gods spirit The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him that som in the host did prophesy that is had receiued notable gifts of the spirit for the guiding and directing of his people he saide a Num. 12 29 I would to God that not only these but that all the Lords people were Prophets and that he would poure out his spirit vpon them The Apostle writing to the Thessalonians saith b 1 Thess 4 1. Furthermore I beseech you Brethren and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how yee ought to walke and to please God They had encreased already exceedingly they had gained in the Faith and were growne to a perfect age they receiue this Testimony and commendation c 1 Thess 1 6 7 8. 2 13. 5 1 2. 4 9 10. 3 10 11 that they became followers of the Apostles of the Lord They receiued the word in much affliction with ioy of the Holy-Ghost They were as ensamples to all that beleeue in Macedonia from them sounded out the word into al quarters they receiued it not as the word of men but as it is indeede the word of God which worketh in them that beleeue Touching the times and seasons he had no neede to write vnto them because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue they had no neede he should write vnto them for they were taught of God to loue one another yet he prayeth to God still to encrease them and make them abound in loue one towardes another and toward all men yea he desired exceedingly night and day that he might see their face and might accomplish that was lacking in their faith Heereunto tendeth the exhortation that Paule giueth to Timothy d 1 Tim. 4 14 15. Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of the hands of the company of the Eldership these things exercise and giue thy selfe vnto them that it may be seene how thou profitest among all men When the writer to the Hebrewes had reprooued the sluggishnesse of that people hee addeth e Heb. 6 1. Therefore leauing the Doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of repentance from dead-workes and of Faith toward God All these places of Scripture serue to teach vs the truth of this Doctrine that we must all labour to perfection that wee may be perfect as our heauenly Father is
possesseth it it tormenteth his minde it wasteth his bodie it fretteth his minde it shortneth his dayes and it destroyeth his soule It setteth him on worke to backbite and slaunder his Neighbour and to denie him all duties of humanity So then enuy hatred and back-byting alwayes go together as three Cankers and euill sores that consume the bodie hurt the good Name lessen the guifts and repine at the goods of our Brethren And if it be euill to enuy the guifts of God our eye should not bee euill because the Lords eye is good Much more euill is it to scorne mocke and disgrace the guifts of God in his Seruants as prophane Beasts and Heathnish Atheists doo in these dayes saying you are an holy Brother you are a Saint you are a man of God This sitting downe in the seate of Scorners is woorse then dwelling in the foule and irkesome Caue of enuie and therefore let vs beware thereof Let vs praise the guiftes of GOD in whomsoeuer wee finde them whether in Friend or enemy Vse 4. Lastly seeing we should all seeke to profite our selues and others in godlynesse we must know that it is our dutie to stirre vp the guifts of God in vs that we do not burie them as in a Graue we must exercise the guifts that we haue by continuall practise Vse maketh men prompt and readie want of vse maketh men vntoward Let vs take heed we do not quench the spirite and grieue him The spirit of God is in many respectes resembled to fire which purgeth some things consumeth other things and heateth other thinges So doth the Spirit of God purge consume and warme It refineth and purifieth vs as mettall is from drosse it wasteth and consumeth sinne in vs as straw and stubble it kindleth in vs the heate of zeale and warmeth vs when we are frozen in our sinnes Now as the Spitit is compared to fire so our sins are likened to Water Water wee know will quench the Fire Sinne will quench the Spirit Let vs therefore blowe this Fire let vs kindle the Coales of it let vs stirre vppe the Brandes and put more matter to it that it die not The Priestes in the time of the Law n Leuit. 6 5. 9 24. and 10 1 were appointed to maintaine the Fire vppon the Altar day and night that it should neuer goe out because it was from Heauen and they were forbidden to offer straunge Fire So the Apostle warneth Timothy and o 2 Tim. 1 6. putteth him in remembrance that hee stirre vp the guift of GOD which is in him by the putting on of his handes Obiection But heere some man may Obiect If the Spirit it selfe may be lost then much sooner and easier the lesser guifts Answere I answer the Spirit of Faith and regeneration can neuer be quite lost for the faithfull and regenerate are begotten not of mortal but of immortall seede their knowledge is like the light of the Sun the others are like the brightnesse of the lightning and flashing in the ayre which shineth for a season and by and by vanisheth and fadeth away True it is the best gifts may decay but not die they may be weakned but not quite wasted they may be lessened but not vtterly lost They may seem to perish and be wholy gone in time of tentation as we see in Dauid Peter and many others yet euen then they remaine in them though not felt as fire couered in the ashes or as the light ouer-shaddowed with a cloud This the Apostle Iohn testifieth saying p 1 Iohn 3 9. Whosoeuer is borne of God sinneth not for his seede remayneth in him neyther can hee sinne because hee is borne of God Where hee teacheth that Faith and Loue of Holynesse are neuer lost which serueth to the comfort of the Godly not to nourish securitie of the Flesh in themselues The fellowship or communication of thy Faith Heere we see how the Apostle in the matter of his Prayer which hee vsed for Philemon intreated for the communicating and fellowship of his gifts that is that they should flow and yssue out to the good and benefit to the profit and bettering of others Doctrine 2. The guiftes which we haue receiued must tend to the good of others This teacheth vs that the guifts and blessings of God whether temporall or eternall bestowed vpon any must not lye hid or dead but be vsed and employed to the good of others and so yeelde a fellowship and communion to others Whatsoeuer good things we haue receyued we must haue them not for our selues alone but for the good of others This we are taught in the Parable of the Scribe taught of God vnto the Kingdome of Heauen q Math. 13 52 and 25 14. Luke 19 13. hee is likened to an House-holder which bringeth foorth out of his Treasure thinges both new and old His olde and new store must not be kept to himselfe but be brought forth and serue for his fellow Seruants So in the parable propounded Luke 19. this appeareth A certaine Noble-man went into a farre Countrey to receiue for himselfe a Kingdome and so to come againe and hee called his tenne Seruants and deliuered vnto them tenne peeces of Money and sayde vnto them Occupy till I come And afterwarde the first came saying Lorde thy peece hath encreased tenne peeces and the second sayde thy peece hath encreased fiue peeces The Apostle likewise sheweth that all the guifts of Wisedome Knowledge Faith Prophesying the guiftes of healing the operation of great works the discerning of spirits the diuersity of toongs the interpretation of tongues r 1 Cor. 12 7. are distributed to euery man seuerally to profit withall and for the good of the whole body And speaking of such as haue temporall thinges hee chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs abundantly all things to enioy that they do good and be rich in Good-workes and bee ready to distribute and communicate All blessings therefore are to bee communicated and distributed to others they ought not to be laid vp in a Napkin or be buried in the earth or be couered vnder a bushell as the manner of many men is Reason 1. The Reasons of this truth are to be sought out and considered of vs. First we are seruants vnto all to do them good and to further their saluation True it is the faithfull are most free being set at liberty by Christ from the cursse of the Lawe and from the Dominion of sinne according vnto the saying of Christ Iohn 8. If the Sonne make Å¿ Iohn 8 36. you free you shall bee free indeede Notwithstanding this freedome it is a part of their dignity to be the seruants of God and a part of their duty to bee seruants to men to seeke their good to procure their benefite to further their edification
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first
those that are least esteemed and are of lowest condition were bought with as great and high a price as others and were redeemed not with corruptible things as Siluer and Gold but with the deare and precious bloode of Christ Rich and poore high and lowe great and small had all one price paide for their ransome This is the reason x Math 18 10 11. vrged by Christ See that ye despise not one of these little ones for I say vnto you that in Heauen their Angels alwaies behold the face of my Father which is in heauen for the sonne of man is come to saue that which was lost If then the least be redeemed by his death and saued by faith in him as well as the greatest it followeth that al should bee regarded none contemned all loued none despised Hence it is also that the Apostle chargeth those that are strong to receiue vnto them y Rom. 14 1 3 15. the weaker sort and not to despise them whom God hath receiued and for whom Christ hath dyed Reason 2. Secondly there is no respect of persons with God He doth not esteeme men for accidentall things as for pouertie or riches for honor or dishonour The poore the fatherlesse the widdow the stranger the seruant are as deare to him and as greatly respected of him as those that are set in high places are honoured with great callings When we speake of a person in our talke and communication me meane some man or some woman but the Scripture meaneth a more speciall thing to wit the outward quality or condition of man which may purchase him grace or disgrace fauour or disfauor When God wil cal vs to his truth and bestow his graces vppon vs it is done according to his holy wil and good pleasure he is not moued to it by the outward appearance and condition of the person he respecteth not Country or sex or birth or riches or pouertie or Nobility or wisedome or learning or friends This is it which the Apostle teacheth z Gal. 3 27 28 Al ye that are baptized into Christ haue put on Christ there is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus And to the same purpose Peter speaketh a Acts 10 34 35. Of a truth I perceiue that God is no accepter of persons but in euerie Nation he that feareth him and worketh righteousnesse is accepted vvith him Seeing then God accepteth the person of no man he wold haue no man reiected for the meannesse of his person Reason 3. Thirdly they shal receiue with others the same recompence of reward the same kingdome of heauen the same measure of glory The differences that now are in this life shal cease As there is now the same precious faith so then there shall be the same precious felicity The poorest members of Christ haue the same spirituall graces that are necessary to saluation and therefore shal be partakers of the same inheritance This the Apostle Iames setteth downe chap. 2. b Iames 2 5. Harken my beloued Brethren hath not GOD chosen the poore of this world that they should be rich in faith and heires of the kingdome which he promised to them that loue him He hath not prepared and prouided one place of glorie for those that are Rich and another place for those that are poore he hath not left one inheritance for the Noble and another for the vnnoble but as they haue one Faith to apprehend Christ so they shall haue one glorie to be like vnto Christ The Lord Iesus himselfe testifieth this c Iohn 14 2 In my Fathers house are many mansion places if it were not so I would haue tolde you I go to prepare a place for you If then wee consider these points that the lowest in the Church and the most vnworthy to be of the Church are bought with one the same price that God accepteth and respecteth no mans person and that they shall receiue with others an eternall waight of glory and immortalitie we may conclude this as a necessary truth that we ought not to bee ashamed of any though of the lowest sort and poorest estate and meanest condition to whom God hath imparted and vouchsafed this mercie to beleeue in Christ and to be a member of his bodie and to be in the number of true beleeuers Vse 1 The Doctrine being made euident the Vses will be as apparent First seeing we are bound to loue the lowest in the Church that belong to Christ we learne that our affections must bee carried most earnestly and in the greatest measure to those that haue the greatest measure of heauenly graces not regarding Riches or Kindred or outward respects before the other It is a sound and sanctified loue that is wrought in vs toward those that are faithfull The Apostle in this place was so farre from beeing ashamed of Onesimus conuerted to Christ and gayned to the Gospell though he were a Seruant and had beene a Theefe and a Runnagate that he glorieth in his Faith reioyceth in his Conuersion accounteth him as his Sonne and respecteth him as his owne bowelles This affection no lesse then fatherly toward him hee expresseth afterward d Verse 16 17 Receiue him not nowe as a Seruant but aboue a seruant euen as a Brother beloued specially to me how much more then vnto thee both in the Flesh and in the Lord If therfore thou count our things common receiue him as my self He saw in this man being a Proselite newly conuerted to the Faith such fruits of sanctification as seales of his conuersion that he loued him most dearely and sought by all meanes to procure fauour for him with his Maister Whatsoeuer the former life of men hath beene when once they make Conscience of their waies beginning to leade an holy life and to blot out the infamy reproach of their conuersation led in the time of their ignorance it is our duty to begin to loue them as entirely as our Brethren in Christ and as children with vs of the same Father The practise heereof we see in Christ our Sauiour and haue this instruction giuen vs from his owne mouth Mathew 12. when it was tolde him as hee was preaching his word to the multitude that came to heare him that his Mother and Bretheren stoode without desiring to speake with him hee answered e Math 12 48 Who is my Mother and who are my Brethren And he stretched foorth his hand toward his Disciples and said Beholde my Mother and my Brethren for whosoeuer shall do my Fathers will which is in heauen the same is my Brother and Sister and Mother To this purpose the Prophet Dauid speaketh f Psal 16 1. All my delight is in the Saints that are vpon the earth The Godly must be most dear vnto vs and we are bound to be kind to them as to our Kin.
are to be learned of vs. Obiection 1. First our Sauiour sayeth Math. 23 9. Call no man your Father vpon the earth y Mat. 23 9 10 for there is but one your Father which is in heauen Bee not called Doctours for one is your Doctor euen Christ If then God onely be our Father and no man is to bee called by this name either we must account the Ministers Goddes which were blasphemy or debarre and deny them this Title which were contrary vnto other Scriptures Answere I answere Christ doth not in these words forbid the denomination but restraine the ambition of men as appeareth by the conclusion of the words Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe and whosoeuer will humble himselfe shall be exalted Hence it is that the Apostle calleth himselfe z 1 Tim. 2 7 1 Cor. 4 15. as well the Doctor of the Gentiles as the Father of the Corinthians It is one thing to haue the name and another thing greedily to hunt after it and proudly to challenge it to our selues Besides touching the fountaine of our first birth and the foundation of our faith and regeneration he is our onely Father we ascribe it to no man vpon the earth But euen as touching our naturall being hee hath ordained subordinate causes as his Instruments and fellow-workers to beget vs and bring vs into this world and to giue vs life a Exod. 20 12. whom he doth honor with the titles of Fathers and Mother So touching our new birth although it be the sole worke of the spirite and therefore proper to God yet because he worketh it by the word Sacraments the preaching and dispensation whereof he hath committed to the Ministers and appointed to be conueyed to men by their meanes he dooth communicate to them the appellation of Fathers as those whom he vseth to bring vs beget vs vnto God So then Paul so giueth himselfe the name of Father as that he neither robbeth God nor taketh from him the least iot of the honor that is due to his name For it is a common rule that they are not contrary which are subordinate When one is vnder another and inferiorly ordered ordained to another there is a good agreement betweene them God is the choise cause Paule is the Instrumentall Obiection 2. Againe the Apostle depresseth and derogateth from the Ministerie and sayth b 1 Cor 3 6 7 I haue planted Apollos watered but God gaue the encrease So then neither is he thar planteth any thing neyther he that watereth but God that giueth the encrease How then doth it come to passe that he doeth there so much debase them and heere so greatly honour them as to make them fellow workers yea fellow-fathers with God He may seeme to be vnconstant as a Reede shaken with the winde and to lift vp and cast downe at his owne pleasure Answere I answere the contrariety is not in the wordes of the Apostle the difference is in the persons with whom he dealeth and to whom he writeth So there seemeth a contradiction betweene Paule and Iames in the matters of Faith and Good-works c Rom. 3 20. Iames 2 24. Gal. 2 16. Paule saith We are not iustified by workes Iames saith We are iustified by Workes Paule saith We are not iustified but by Faith Iames sayeth We are not iustified by Faith onely Heere is a shew of dissention but it is onely in shew not in trueth for then in one of them should be no truth The Reason why they vse a different order of teaching is the diuersity of the Schollers which they instructed and the contrary affection of such as they taught and informed Paule had to do with Iusticiaries that sought to be iustified partly by faith and partly by works partly by Christ partly by themselues partly by somwhat in another and partly by somwhat in themselues partly by the merits of another and partly by their own strength and merits Iames had not to do with such persons but with Libertines and loose liuers which confessed in wordes free Iustification thorough Faith in Christ yet they were deceiued and had not learned that all those that are iustifyed are also sanctified that all that are in Christ are become newe Creatures that they are borne anew and walke not after the flesh but after the spirit and therefore thought workes needlesse and fruitlesse Thus Paul dealt in this place If at any time he saw so much honour giuen to the Ministers as that Gods honour was diminished or any way obscured and so hee robbed of his glory then hee pulled downe their estimation that God might haue his right and be vnto vs all in all But if on the other side they were debased and disgraced as in these dayes they are whereby the word also was abhorred and God the Author of it and the ordainer of them dishonoured they ought to haue their due they are to magnify their office and to be esteemed as the Ministers of Christ As for example when we haue to deale either with the Anabaptists that wait for reuelations and vtterly reiect the Ministry Ministers of the worde or with those prophane Atheists of our time who contemn them and count them idle and of no vse and so haue no regard of them or respect vnto them wee are to shew in what an high calling God hath seated them He saith of them d Math. 10 20 It is not you that speake but the spirite in you He saith of them He that heareth you heareth me and he that despiseth you despiseth me He saith of them Whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained This serueth to stop the mouthes of carnall men and alloweth vs to know our selues when the worlde will not know vs or acknowledge vs. But when we haue to deale with those of the Church of Rome who make their Pope a God on earth and set their Cardinals and Clergy aboue the word we are to be taught what the Ministry is of it self being separated from the spirit of God an empty sound without force and a bare Instrument without effect in the hand of the workeman that can do nothing of it selfe but as it is vsed and applied by the worke-man Thus much of the remoouing of such Obiections as might hinder the vse and profit of this Doctrine Vse 1. Now let vs come to consider the Vses which are either general belonging ioyntly both to the Pastors people or special belonging to either of them First seeing the Minister and people ought to loue as Father and Sonne it teacheth them to cut off all occasions of discord and diuision and to nourish loue and mutuall concorde one with another It may bee many occasions may arise which if by wisedome they be not smothered and suppressed in the beginning they are as little sparkes that quickly break out into a flame and the flame
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
conuerted by vs ought to be deare and feruent We learne from hence that the loue which Christians ought to beare to all the Saints especially to those whom they haue beene meanes to conuert ought to be entire deare hearty earnest most faithfull and most feruent It is our duty to loue all men more especiallie the Saints but most especially such as haue beene gained to the Faith by vs. The Lord himselfe testifieth his tender compassion toward his Children to prouoke them to follow his example The Prophets declare l Deut. 32 10. Zach. 2 8. That he which toucheth them toucheth the apple of his eye So Zachariah blessed the God of Israell m Luke 1 78. Who through his tender mercy gaue life to them that sate in darkenesse and in the shaddow of death and guided their feete into the way of peace This appeareth notably in Christ Iesus n Heb. 2 17. Who was made like vnto his Brethren that he might be mercifull he will not breake the bruised Reede nor quench the smoaking Flaxe o Iohn 15 12 13. and 13 34. These thinges saith he haue I spoken vnto you that my ioy might remaine in you this is my Commaundement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends This affection we finde in many places in the Apostle p Phil. 1 8 9. 1 Thess 3 7 8 God is my record how I long after you all from the very heart-roote in Iesus Christ we had consolation in you in al our affliction necessity through your Faith for now are we aliue if ye stand fast in the Lord. The Euangelist Luke describing the Church of God gathered together after the ascention of Christ saith q Act. 2 44 45 All that beleeued were in one place and had all thinges common and they sold their possessions and goods and parted them to all men as euery one had neede This is a precept giuen in the Law and no duty more often vrged and touched in the Gospell Moses saith r Leuit. 19 18 Math. 5 43. Rom. 13 9. Gal. 5 14. Thou shalt not auenge nor bee mindfull of wrong against the Children of thy people but shall loue thy Neighbour as thy selfe I am the Lord. The Apostle Paule among many precepts that he giueth this is one of the chiefe and principall Å¿ Rom. 12 9 10. and 13 8. Let loue bee without dissimulation abhorre that which is euill and cleane vnto that which is good be affectioned to loue one another with brotherlie loue All these testimonies of God the Father of Christ Iesus our Lord of the Apostle of other Christians and of the whole Church doe sufficiently teach vs that howsoeuer all the Saints of God are to be loued yet those especially that haue beene conuerted to vs. Reason 1. The reasons that may be rendred to vphold as firme pillers to strengthen this Doctrine are many and infallible For first there is great labour imployed long time spent many meanes vsed and continuall care bestowed to conuert a Soule to God It is no idle worke it is not brought to passe without much adoe A Woman hauing had an hard labour with her child doth loue it the more and will vse speech accordinglie saying This was a very deere Childe vnto me I must needes loue it yea her loue t Iohn 16 21. is so heartie and entire that shee forgetteth the paines and sorrow that shee hath sustained Beniamin among all the Sonnes of Iacob was most tenderly beloued in whose byrth the Mother dyed the fruite was saued but the Tree withered and fell downe he cost Iacob therefore dear euen his best beloued wife and indeed his onely lawfull wife whom Laban promised for whom he serued u Gen. 35 18. so that he called him Beniamin the sonne of his right hand If then that which is dearly bought be deepely beloued it is no maruell if it worke effectually in spirituall things where the greatest paines and labor is shewed We see this in the Galathians who had put the Apostle to much trouble and exceeding torment in their recouery to Christ x Gal. 4 11 19 are by him called his Little Children of whom he trauailed in birth againe vntill Christ were formed in them and he was in much feare and perplexity least hee had bestowed on them labour in vaine This appeareth in his behauiour toward the Israelites to whom pertaineth the adoption the glory and the Couenants y Ro. 9 1 2 3. I say the truth in Christ I lye not my Conscience bearing me witnesse in the Holyghost that I haue great heauinesse and continuall sorrow in mine heart for I would wish my selfe to bee separated from Christ for my Brethren that are my Kinsmen according to the flesh The like affection is bewrayed in Moses toward Gods people who had carried them in his bosome as a Nursse doth the sucking Childe when God was offended with them and threatned to consume them he cried vnto the Lord z Ex. 32 31 32 Oh this people haue sinned a great sinne and haue made them Gods of Golde therefore now if thou pardon their sinne thy mercy shall appeare but if thou wilte not I pray thee rase me out of thy Booke which thou hast written Thus he shewed the bowels of his loue toward that people with whom hee had taken so great paines for whom he had so often prayed and by whom he had been so oftentimes prouoked Reason 2. Secondly by testifying of our loue and shewing forth the fruites thereof we gather great assurance that we are of the company of the faithfull of the Communion of Saints and of the society of them that belong to the trueth when we loue vnfaignedly those that are of the truth The Apostle Iohn teacheth that our loue to the brethren is a fruite of true faith a 1 Iohn 3 14 19. Heereby we know that we are of the truth and shall before him assure our hearts And againe hee saith We know we are translated from death vnto life because wee loue the Brethren he that loueth not his Brother abideth in death Whereby hee sheweth that we are assured that we belong to God are his children by the fruites of loue which are certaine tokens of our election to eternall life Reason 3. Thirdly loue is the liuery of Christ and as it were the badge and cognizance whereby we are knowne to be his Disciples and to be taught and directed by his spirit This agreeth with the Doctrine of Christ b Ioh. 13 34 35. A newe Commandement giue I vnto you that yee loue one another as I haue loued you that ye also loue another by this shall all men knowe that ye are my Disciples if yee haue loue one to another Christ Iesus did instruct his Disciples especially in loue and did as it were graft it and engraue
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
thy gates in the Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hande from thy poore Brother To these Commandements remembered vnto vs in the Law let vs ioyne the practise of Nehemiah in the time of a Publicke want and out-cry of the people when they complained that they were constrained to take vp Corne vpon trust to morgage their Landes their Houses and their Vineyards thorough extreamity of the famine to borrowe Money for the Kings Tribute which must be payd and to sell their sonnes and daughters for Slaues p Nehem. 5 9. he sayde Ought ye not to walke in the feare of our God for the reproach of the Heathen our enemies For euen I my Bretheren and my Seruants doe lend them Money and Corne I pray you let vs leaue off this burthen Restore I pray you wnto them this day their Lands their Vineyards their Oliues and their Houses and remit the hundereth part of the Siluer of the Corne of the Wine and of the Oyle that yee exact of them Then they sayde Wee will restore it and will not require it of them wee will doo as thou hast sayde Where wee see the wonderfull care that this Gouernour of the people had to haue the poore releeued and to cause their case to be respected and to moue the Rich to be beneficiall and bountifull vnto them So then it is a cleare point that no man ought to bee ouer-hasty in requiring such Debts as are due vnto him from poore men and such as are in great neede Reason 1. If any will yet make a doubt and question of this Trueth let him dilligently marke the Reasons whereuppon it is grounded First it is a common Prouerbe That where nothing can bee had the King looseth his right Wee must therefore consider the extreame necessitie wherein some men are and the poore estate into which they are brought Compassion and Loue are to bee extended towardes such as craue fauour and are willing albeit not able to satisfie vs according to their desire and our demaund This is the Reason which is pointed out vnto vs in the parable propounded by our Sauiour ann expressed by the Euangelist Saint Luke in the 7. Chapter and the 41. Verse A certaine Lender had two Debters the one ought fiue hundered pence and the other fifty and when they had nothing to pay hee forgaue them both The like appeareth in another Parable mentioned in Mathew Chapter 18 24. When the Seruant was brought that ought to his Maister tenne thousand Talents because he had nothing to pay hee had compassion and loosed him and forgaue him that debt Whereby wee see that the cause why his Lord had compassion vpon him was his inability and necessity he was not able to pay Reason 2. Secondly it is a meanes to bring a blessing from God that is the giuer and from them to whom wee giue and it is accepted for righteousnesse If then our dooing good to others bringeth profit to our selues it is our duty to shewe to them our Compassion in easing and mittigating such burthens as otherwise wee might lay vppon them This is the reason that Moses maketh Deut. 24 12 13. If it bee a poore bodie thou shalt not sleepe with his pledge but shalt restore him the pledge when the Sunne goeth downe that hee may sleepe in his Raiment and blesse thee and it shall bee righteousnesse vnto thee before the Lord thy God This Reason is not superfluous but verie effectuall considering what Hand-fastes and Hold-fasts wee are and how euerie one seeketh to prouide for himselfe Wee thinke the whole earth will fayle vs wee Dreame that whatsoeuer is lent is lost wee feare that GOD will forget vs and forsake vs. Hence it is that Moses doth encourage vs to Liberalitie by these two Arguments Namely that the poore shall pray for vs and GOD will heare them and accept of vs. Reason 3. Thirdly the example of God is to be set before vs he forgiueth his poore Debters that are not able to pay him We are al deepely indebted to God we are desperate debters wee owe vnto him more then tenne thousand Talents and haue nothing to satisfie the least mite of that hee may require and challenge of vs. We are in an hard case if God should deale roughly and rigorously with vs. But when we cannot restore he doth remit when we are not ably to pay he offereth pardon This reason is vrged by Moses Deut. 24 17 18. Thou shalt not peruert the right of the straunger nor of the Fatherlesse nor take a Widdowes Rayment to pledge but remember that thou wast a seruant in Egipt and how the Lord thy God deliuered thee thence In which words he mooueth them to shew mercy because they had receiued mercie they had receiued it of God they must returne it backe againe vnto their Brethren Thus Christ himselfe instructeth vs by his owne mouth u Luke 6 36. Be ye mercifull as your heauenly Father is mercifull We must therefore be followers of the bountifulnesse of God So then if we lay these thinges together and consider with our selues either the persons of our brethren that are in necessitie or our owne persons that receiue by it a Commoditie or the person of God that pardoneth our iniquitie wee may easilie gather the trueth of this Doctrine that it is our dutie to shew mercy toward our poore debters that â—…e not able to make satisfaction to vs as they desire and wee require Vse 1. Let vs come to the Vses First this serueth to teach vs that men are not alwayes to looke to their owne benefit and profit but likewise to the profite of others Wee see by experience that many are such great Deuourers and Sea-gulphes that they are neuer contented but seeke to swallow vp all they can lay holde vppon These will remit nothing release nothing mittigate nothing It is a woorthy precept giuen by the Apostle x Phil. 2 4. Looke not euerie man on his owne things but euery man also on the things of other men This is a fruite of true faith y 1 Cor. 13 5. and a signe of true loue when we seeke to do good one to another It is a blessed and comfortable thing vnto our owne hearts to be content to leaue our owne to depart from our right and to suffer losse and damage We heard before how Nehemiah remedied the oppression of the people whereby he found as great comfort to himselfe as he brought comfort to them so that he prayed z Nehem. 5 19 Remember me O my God in goodnesse according to all that I haue done to this people If we feele the same affection in our selues wee shall finde the benefite thereof in our heartes On the other side it shall fall out to be a matter of great griefe and griping to out Consciences to remember how hard-hearted and hand-fasted wee haue beene euen when the
and communication which we haue together among our selues will quicken our Faith and kindle our zeale that it will breake out into a great flame Hence it followeth that they are happy that delight to frequent the company of the godly and of such as may profit vs in the best things He that walketh with the wise shall be the wiser but he that is a companion of Fooles shall learne foolishnesse Wherefore they are hereby reprooued that neuer thinke themselues better at ease then when they are farthest from them that delight in the Lorde and take pleasure in lewd and ryotous company by whom they are misled and carryed out of the right way Lastly wee see that the Apostle alwaies ascribeth much to to the Prayers of the Saints We know that Paule was one of the cheefe of the Apostles whose guifts were great whose labours were painefull whose visions and reuelations were wonderfull yet he reiecteth not the praiers of the Church as appeareth in this place and l Phil. 1 19. Phil. 1 19. I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ So then the excellency of any member and worthinesse of the cheefest in the Church doth not exempt him from standing in neede of the Prayers of the poorest Christian and lowest part of the Church Nay the greater and higher and more eminent any man is the more he hath need to be praied for and commended to the grace of God inasmuch as he is set in a more slipperie place he lyeth open to greater daunger and is exposed to stronger tentations and assaults of Sathan then those that are in a lower place and a meaner condition Such then as excell others in guifts or calling ought to desire the prayers of the faithfull which auaile much if they be feruent no lesse if not more then others Note also the great necessity and force of prayer that all persons as well high as low stand in neede of it Lastly let euery one labour to haue a feeling of his owne want of the supplication of others yea the higher we are set the greater will be our fal if we be not strongly assisted by all such meanes as God hath left to further our saluation and deliuerance out of troubles that hemme vs in on euery side Hitherto of the obseruations Now let vs come to particular doctrines Moreouer also prepare me lodging He requireth in these words of Philemon an entertaining of such as are destitute and driuen out of house and home for the Gospels sake as if he should say when any of the poore Saints are banished persecuted and put to great extreamities as the World doth alwaies carry an hard and vnmercifull hand toward them be carefull to receiue them cheerefully and to minister al comfort ye can vnto them willinglie The word therefore vsed in this place hath a generall signification and containeth all duties belonging to the entertainement of Strangers And by Strangers we meane not such as ordinarily come to visite vs nor such as trauaile about the businesse of this life and take vp their lodgings in Innes or Tauernes but such as fly from place to place and are compelled against their wils to leaue Countrey or Kindred or House for the Gospels sake The word vsed in this place is not to be restrained to giuing of them lodging as if they had discharged so much as could be required of them but vnder that all duties of the same kind and nature are comprehended as Meate Drink Apparrell and all other thinges necessary for them These the Apostle knew would be ioyfully yeelded by Philemon to him and all other the faithfull especially such as labour in the word and Doctrine Doctrine 1. Hospitality is diligently to be vsed practised of all the Children of God Hereby we learne for our instruction that Hospitality that is the curteous and ioyfull entertainment of distressed Strangers is to be vsed and practised diligently by all the Children of God The succouring of Straungers that are destitute especiallie the poore Ministers that are imployed or would be imployed in the affaires of the Church is required of vs. This we see in the examples of sundry of the faithfull one very famous among the rest is the Shunamites Wife m 2 Kin. 4 8 9 Who called the Prophet of God to her house to eate Bread and she said to her Husband Behold I know now that this is an holie Man of God that passeth by vs continually let vs make him a little Chamber with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. This is it which the Prophet Esay commendeth Chapt. 58. 7. Is not this the fasting that I haue chosen n Esay 58 7. to deale thy bread to the hungry and that thou bring the poor that wander vnto thine house When thou seest the naked that thou couer him hide not thy selfe from thine owne Flesh This is noted as a part of the innocency and integrity of Iob Chapt. 31. o Iob 31 32. The stranger did not lodge in the street but I opened my doores vnto him that went by the way The like wee might say of of the Woman of p 1 King 17. Luke 10. Iohn 11. Luke 19. Actes 16. 2 Tim. 1. Sarepta that entertained Eliah in the time of famine of Lazarus and his Sisters that receiued Christ into their house of Zacheus who lodged him ioyfully of Lydia who intreated Paul and his Compaons to come into her house and to abide with her of Onesiphorus who sought out the Apostle diligently refreshed him oftentimes and was not ashamed of his Chaines All these examples Registred and recorded in the Olde and New Testament teach vs that God requireth it as a speciall dutie at our handes to entertaine lodge and refresh such poore Straungers as are constrained to wander vp and downe either for preaching or professing of the Gospell Reason 1. This dutie is vrged vpon vs by diuers reasons in the holy Scriptures First it is to be practised of vs because it is the commandement of God that wee should loue and lodge strangers and shew all pitty and compassion toward them to succour them in their necessity This is it which Moses saith Deut. 10. q Deut. 10 19 Loue ye the Stranger for ye were Strangers in the Land of Aegipt Herevnto commeth the rule of the Apostle Rom. 12. r Rom. 12 13. Distribute to the necessities of the Saintes giue your selues to Hospitality This is the precept of the Apostle Peter Chapt. 4. Å¿ 1 Pet. 4. Be ye harborous one to another without gruding Seeing therefore God commaundeth it is our part to obey and submit our selues to his will and pleasure Reason 2 Secondly as God requireth this duty of vs so wee haue his owne example to teach it vnto vs.
It is a propertie of God to loue Strangers and therefore to be imitated and followed of all that belong vnto him This reason is expressed in the Booke of Deuteronomy Chapt 10 18. The Lord our God is God of Gods and Lord of Lords a great God mighty and terrible who doth t Deut. 10 18. right vnto the Fatherlesse and Widdow and loueth the Stranger giuing him foode and rayment loue ye therefore the Stranger Where we see he vrgeth this duty to loue the stranger mooued by the example of God himselfe who is alwaies ready to helpe him and to defend him so that it ought to bee our desire and delight to study to be like vnto our heauenly Father Reason 3. Thirdly God doth greatly honour such as honour Strangers they haue beene so farre honored by God as that Angels haue entred into their houses been entertained by them and haue blessed them This the Apostle teacheth Heb. 13. u Heb. 13 2. Be not forgetfull to entertaine Strangers for thereby some haue receiued Angels into their Houses vnawares Declaring heereby that they which in the simplicitie of their hearts serue God and comfort his Saintes in the duties of Hospitalitie and other fruites of loue shall obtaine great honour and many blessings from GOD euen more then euer they thought of or could expect at his handes as we see in Abraham and Lot who became the Hoasts of his speciall Seruants most deare vnto him euen the most glorious Angels nay of the Lord Iesus Christ who was among them Thus doth the Lord honour them that honour him Seeing therefore God commaundeth this duty in his word approueth of it by his example and honoureth the performance of it in his Seruants it teacheth that the kinde entertainement of such as are desolate and destitute Strangers poore Widdows or fatherlesse friendlesse and comfortlesse Orphans is an acceptable seruice approued in the eies of God Vse 1 The doctrine being thus cleered the Vses remaine to bee shewed First this declareth that Hospitality is a commendable vertue and a worthy fruit of loue yea an excellent ornament in the Children of God whereby they receiue good report of the Church We see this in Rahab x Heb. 11 31. Who by Faith receiued the Spies peaceably and sent them out another way We see this in the old Man of Mount Ephraim that dwelt in Gibeah y Iudg. 19 20. who wished peace vnto the Leuite and his wife and brought him into his house and gaue Fodder vnto the Asses there they washed their feete there they did eate and drinke and there their harts were merry So the Apostle Rom. 16. commendeth Phebe a deare Sister to the Romans z Rom. 16 2. That they receiue her in the Lord as it becommeth Saints and that they assist her in whatsoeuer businesse she needeth of their ayd for she hath giuen Hospitalitie vnto many and vnto himselfe also Likewise Gaius is commended a Rom. 16 23 3 Iohn 5. to the Host of Paule and of the whole Church yea to bee faithfull to all the Brethren and to Straungers which did beare witnesse of his loue The Church was then in persecution the people of God were often driuen into banishment There were in those daies no Innes to receiue Straungers and to entertaine Trauailers as there were afterward and now are in all places Euery godlie mans house ought to be their Inne to receiue them We loue the truth as we loue the entertainement of those that professe it and suffer for it Especially it is required of vs to make much of the true Ministers of Christ Iesus when we see them made as Straungers to want house liuing maintenance Seeing therefore many troubles were raised through the tyranny of the Enemies against the Saintes so that they were constrained to forsake their Country and Kindred to enioy the profession of the Faith and the peace of a good conscience the Apostles of Christ do oftentimes beat vppon this point and require this duty to receiue such to our houses as the World reiected and accounted vnworthy of the company of men If we do good to these poore members of Christ that b Heb. 11 37 38. are glad to wander vp and downe in sheeps skins and in Goats skins being destitute afflicted and tormented who to saue their liues from the rage of the oppressour and the sword of the persecuter were driuen to hide their heads in Wildernesses and Mountaines and Dennes and Caues of the Earth we testifie our vnfained loue to the truth and to the Bretheren nay to Christ Iesus himselfe as we shall see and shew afterward But if we do good to such as are able to requite it and to such as are linked vnto vs by Kindred or any other band it is no true triall no due proofe no perfect testimony of our charity True it is kindnesse and humanity are good if they be ordered aright and ruled according to pietie and godlinesse but when they extend farther euen to such as are not able to recompence it and to such as are vnknowne vnto vs therein wee make demonstration that we serue God in sinceritie and hold fast the right rule of Charity Such as are at home in their owne Countrey shall finde releefe enough they shall haue Kinsfolke to minister help and succor vnto them according to the saying of the Shunamite when the Prophet said vnto her c 2 Kin. 4 14. Behold thou hast had all this great care for vs what shall we do for thee Is there any thing to be spoken for thee to the King or to the Captaine of the Host she answered I dwell among mine owne people But such as are poore godly strangers are destitute of help they haue neither Friends nor Kinsfolkes they haue neither aide nor fauour shewed vnto them they lie open to all iniuries and indignities The poore Children of God are often exiled and banished from their houses and are as sillie Birds whose nests are taken so that they know not whether to go or what to doe or whom to flie vnto or vnder whose roofe to shroude themselues from the storme and tempest that hath ouertaken them Now the greater their miserie is the more accepted is our charity and the more heauy their persecution is the better accounted is our compassion which shall neuer be forgotten but receiue a reward This is that promise which Christ our Sauiour maketh d Math. 10 42. Whosoeuer shall giue vnto one of these little ones to drinke a Cup of cold Water onely in the name of a Disciple verily I say vnto you he shall not lose his reward Let vs therfore delight in shewing the workes of mercy that GOD may delight in vs and succour the poore Saints that are distressed that we also our selues may finde helpe in time of need Vse 2. Secondly this Doctrine serueth for reproofe First of all of such as think that Hospitality consisteth in feasting and keeping
Isaac Moses Hezekiah Iehoshaphat others Secondly albeit God do not bestow vpon vs alwaies those lawfull things which we desire and demand yet he heareth our prayers and answereth our cries when he giueth some thing proportionable to that we ask As if we craue earthly blessings he giueth vs heauenly and if we craue temporall things he yeeldeth eternal life and if instead of deliuerance of vs out of trouble he giueth vs strength and ability to beare trouble and patience to endure vnder the crosse without murmuring Thus is Christ said to be c Heb. 5 7. heard in that which he feared albeit he suffered death He prayed that the Cuppe might passe from him yet he was to drinke of it his Father had decreed it he had vndertaken it and we were to be d 2 Cor. 12 8 9 redeemed by it Notwithstanding he was heard when God gaue him strength to beare it and sent an Angel to comfort him in his Agony according to that he speaketh Iohn 11 41 42. Father I thank thee because thou hast heard me I know that thou hearest me alwayes So when Paule felt a pricke in the Flesh the Messenger of Sathan to buffet him for this thing hee besought the Lord thrice that it might Depart from him and he saide vnto him My Grace is sufficient for thee for my power is made perfect through weaknesse God did not heare him and yet hee did heare him He requesteth one thing and God graunteth him another He craueth freedome from tentation but he is promised a supply of grace to be made able to ouercome tentations Thus it fareth with euerie one of vs we must consider what we aske and how God heareth vs. Wee must not thinke he forgetteth vs when he doth not feed our fansies and answere our expectations he knoweth what is best for vs and he will giue vs that which he seeth to be best for vs. Vse 2 Secondly as this Doctrine sendeth vs to schoole to learne what true prayer is so it serueth to reprooue three sorts of men First such as are growne to this height of prophanesse that they thinke it to bee in vaine to pray vnto God The faithfull finde by a blessed experience of Gods fauor that nothing is more profitable vnto them They woulde rather leaue any earthly Commoditie and loose their liues then cease to call vppon the Name of God Wee see this in the example of Daniell Chapter 6. 7 8. when a Decree was confirmed sealed and published according to the Law of the Medes and Persians e Dan. 6 7 8. which altereth not That whosoeuer shall aske a petition of any God or Man for thirtie daies saue of the King he should be cast into the Denne of Lyons It might seeme no great matter to forbeare and abstaine from prayer for so short a time yet when Daniell vnderstood that the writing was passed and published hee went into his house and his window being open in his Chamber toward Ierusalem hee kneeled vppon his Knees three times in a day and prayed and praised his God as hee did afore-time It is therefore a Testimony of a very prophane and proud heart not onely not to pray but to contemne and abhorre it as an vnclean thing or as a superfluous and needlesse thing Thus doeth Iob bring in the vngodlie speaking who differ but one steppe from Atheistes the dearest and best beloued sonnes of the Deuill Chapt. 21. f Iob 21 14 15. They say also vnto GOD Depart from vs for wee desire not the knowledge of thy wayes Who is the Almightie that wee should serue him And what profite should wee haue if wee shoulde pray vnto him Ah vile Wretches whether will your blasphemous mouthes reach Will you thus bee at defiance with the most high and Omnipotent GOD and set your selues against Heauen Whereas wee are so oftentimes allured and prouoked to prayer and haue most gracious and precious promises added that God will heare vs Shall we bidde him battell as if we were stronger then hee and say If wee crie vnto him Day and Night what do we gaine or what aduantage shall growe vnto vs Do not they prosper alike that neuer haue God in their mindes and they that frequent diligently and daily the house of Prayer Who are more subiect to troubles then such as trouble themselues with the word of God and studie to keepe his commandements Wherefore whether we pray or not pray al is one all is alike there is no difference we loose our labor wee receiue no profit Thus do many speake thus do g Eccles. 9 2. Mal. 13 14. mo thinke the world is full of such vermine and venome Against which most wicked imaginations wee must oppose the commandement of God willing vs to pray the promise of mercy the examples of the faithfull which haue bin heard when they prayed Secondly this Doctrine reprooueth such as goe to Saints and Angelles from the Creator to the Creature which is a great dishonour done to God and a reproach to Christ Were not hee a foolish and sottish suppliant that when the Kings sonne offereth to speake for him to his father would refuse to vse his mediation and goe to one of his seruants to entreat for him Is it not meete that such a one should be saide nay and depart without his purpose Euen so inasmuch as the father sendeth vs vnto his sonne and the sonne calleth vs to himselfe what madnesse is it to runne as well from the one as from the other to go from the sonne to the Saints from him that can hear to them that cannot helpe Nay as the Father is depriued of his Honour and the sonne robbed of his Office so the Saints themselues are disgraced If a man should set any of the Subiectes downe in the Chaire of estate and then bowe downe before him and giue him any of the Royalties of the King were not this high Treason against the Prince and extreame wrong to the Subiect Thus the case standeth betweene vs God and the Saintes If wee shall aduance the Saintes to so high a degree as to pray vnto them which is proper vnto God and as it were the Princes Regality if they did see our impiety they would blush at it and be ashamed of it The Apostle Peter would not suffer Cornelius h Acts 10 25. when he met him to fall downe at his feet and worship him Paule and Barnabas rent their cloths i Act 14 13 14 when they saw Iupiters Priest bring Bulles with Garlands vnto the gates of the Citty to the end they might offer sacrifice vnto them Did they reiect this seruice done vnto them when they liued vpon the earth and shal we think they doe now affect it or would now accept of it Away therefore with the mediation of the Angels who know not our hearts nor hear our prayers Away with the mediation of the Saints who beeing now in heauen are accepted of God not
z Ephe. 2 8 9. 1 5 6. By grace are ye saued through Faith and that not of your selues it is the gift of God not of works least any man should boast himselfe God will haue the glory of our iustification he will be accounted and acknowledged to bee the Iustifier and Sauiour of vs he hath not left vs to iustifie our selues nor to be our owne Sauiours as shall better appeare afterward Reason 2 Secondly there are no such properties in any mans workes as that they cannot merit or proceed from any other fountaine then Grace Let vs therefore see a What properties must be found in workes to make them merritonous what properties are necessarily required in workes to make them merritorious First they must be done of a man of himselfe by himselfe but we haue nothing of our owne to giue him but are most poore men and meere beggers and can but pay God with his owne The workes that are our owne are sufficient to deserue his wrath but haue no power at all to procure his fauour For in our selues we are wretched and miserable poore naked and destitute of all goodnesse so that it is truely saide by the Apostle Paule b 1 Cor. 4 7. Who separateth thee And what hast thou that thou hast not receiued If thou hast receiued it why reioysest thou as though thou hadst not receiued it Without him therefore we can do nothing it is he that must work in vs the will and the deede Secondly they must be such workes as are not due vnto him they must not be due debt they must come from our owne free will they must be such as God cannot iustly challenge at our hands But whatsoeuer we do we do as poore debters nay we are worse then poore debters wee are miserable Bankrupts we haue nothing we haue lesse then nothing to pay Our Sauiour hath a worthy sentence to this purpose Luke 17 10. When ye haue done all those things that are commanded you say we are vnprofitable seruants we haue done that which was our duty to do And what could Adam do and offer vnto God in his innocency but that which was his duty and whereunto he was bound vnto his Maker for his Creation and other blessings bestowed vpon him Thirdly the worke must be done to the benefit and profit of him from whom we looke to be repayed But our goodnesse and well-doing reacheth not to the Lord Psal 16. We may benefit men but wee cannot benefit our maker from whom we haue receiued life and limbe soule and body all that we haue but we can giue him nothing Now they that cānot giue anie thing to God can deserue nothing from him but wee cannot giue any thing to God according to the saying of Paule e Rom. 11 35. 36. Who hath giuen vnto him first and he shall be recompensed For of him and through him and for him are all things to him be glory for euer Amen therefore it is euident that wee cannot deserue Fourthly whatsoeuer is vnperfect cannot stand in the presence of the most iust and perfect God we must bring nothing before him but that which is absolute and able to beare and sustaine his wrath But all that we doe offer or can offer vnto God is maimed and vnperfect such are our best Workes our Prayers our Meditations our Hearing so that our righteousnesse is like a f Esay 64 6. menstruous cloath Whatsoeuer proceedeth from vs is foule and faulty no man is able to satisfie the Iustice and rigor of the Law according to that of the Apostle g Rom. 3 10 12 20. There is none righteous no not one they haue all gone out of the way they haue beene made altogether vnprofitable there is none that doth good no not one and therefore by the workes of the Law shall no flesh be iustified in his sight Wee must all entreate for pardon and forgiuenesse of our euill Workes and not stand vppon the perfection and sufficiencie of our good workes Lastly the worke and the reward must be in proportion equall for if the reward be more then the worke it is not a rewarde of desert but a guift of good will The Apostle saith Rom. 8 I account that the afflictions of this present time are not worthy of the glory which shall be shewed vnto vs. Thus then we reason Nothing can deserue but that which is equiualent to the thing deserued but nothing that we can do can equall or deserue the guiftes the least guift of God So then albeit we had some-what to giue and that wee were not as most naked and needy beggers yet it cannot be compared or correspondent to that which we receiue For grace and glory are vnvalewable and vnmatchable no price can purchase them no mony can buy them no merits can match them So then whether we consider that GOD will haue the glory of all his workes or that there is a great disproportion betweene Mercy and Merits in both respects we conclude that the guiftes of GOD giuen vnto his faithfull seruants proceede from his free grace not from our free will so that they are not deserued of vs but bestowed vpon vs. Vse 1. This Doctrine being thoroughly strengthned let vs see what Vses may be grounded from thence First we learne from hence that seeing God giueth not by desert but of his mercy that whatsoeuer we haue obtained and receiued by any prayer or other meanes from the hand of God wee must ascribe all to the glory and praise of his name and acknowledge him to bee the Author and giuer True it is we are commanded to call vpon the Lord and to put vp our suits and supplications vnto him and when we haue praied and God hath heard our prayer we must not thinke that wee haue well deserued to speed in our desires and say For my righteousnesse the strength of my Prayers I haue gotten this or that but as we vse the meanes so we must acknowledge that God findeth such faults in our best prayers that he might curse vs rather then blesse vs and condemne vs rather then heare vs and withall consider that in hearing vs he respecteth more that which is in himselfe then any thing that is in vs he is moued rather of his owne mercy then any absolutenesse that he can see in our well-doing Let vs therefore meditate vpon our owne wants and albeit we vse those helpes and Instruments that he hath appointed yet let vs giue him all the glory to whom it is wholly due When a great multitude of enemies came against Iehoshaphat he set himselfe to seeke the Lord and proclaimed a fast through out all Iudah They asked counsell of the Lord and prayed vnto him yet when God had giuen them the vpper hand they blessed not themselues but the Lord they praised not their owne zeale but his mercy and they ascribed not the victorie to their fasting and prayer but
the holy Scriptures that Peter was euer at Rome Whereby we learne that the Popish Religion is a doubtfull and vncertaine religion their Faith is vncertaine their Hope is vncertaine their Heauen is vncertaine For the supremacie of the Pope and subiection to him is made a fundamentall point of Religion and the beleeuing of it necessary to saluation Bellarmine a Cardinall of Rome q De Ecclesia militante lib. 3. cap. 2. defining the Church maketh it to be a Company of men professing the faith and partaking of the Sacraments vnder the iurisdiction of the Byshop of Rome so that such as hold no Pope are iudged and censured to build vpon a false foundation and therefore to be no true Churches no sound Catholickes no right Christians The cheefe Controuersie betweene vs and the Papists is for the Popes Monarchy and Authoritie ouer the Vniuersal Church which is maintained by many of them as a materiall point and necessarie for euery one to holde that looketh to be saued Which is an Opinion both absurd and ridiculous and vnreasonable The Church Triumphant in Heauen is not subiect to the Pope of Rome The Church of the Old-Testament was neuer subiect to the Pope of Rome The Church of the New-Testament which was when Christ liued vpon the earth was not subiect to the Pope of Rome The Primitiue Church that was in the dayes of the Apostles was not subiect to the Pope of Rome For during all this time there was no Pope of Rome at all and yet there was during al this time a Church or else they must say that the Triumphant Church the Iewish Church and the Christian Church are no Churches at all Moreouer the necessity of subiecting euery soule to this supposed supremacy and pretended primacy doeth blot out of the number of Churches the East-Churches and the South-Churches and leaueth onely the Roman Church to whom the Title least of all belongeth or at least as little as to any of the rest Besides at the death of euerie Pope and in euery vacancie of that Sea which sometimes hath beene no small time the Church should faile and fall for how should the faithfull then bee subiect to the Byshop of Rome when there is no Byshoppe of Rome at all in the World Furthermore when there falleth out a Schisme so that there are two or three Popes that are together by the eares for the Popedome and Prelacie the people are vncertaine to which of them to cleaue and whether of them to obey Lastly it is false that the members of the Church must be subiect to the Pope seeing he is no better nor no other then that Antichrist which the Scripture hath fore-shewed time hath discouered and the faithfull haue felt and suffered Thus then we haue seene that howsoeuer the Romanists make it a principall matter of faith to put our heades vnder the Popes Girdle to bowe our knees to kisse his holye feete and to feare the Thunderbolts of his wrath yet all his iurisdiction is besides the Scriptures nay contrary to the Scriptures seeing Peters Byshopprick and being at Rome is verie vncertaine To say no more If then it be vncertain whether Peter were euer at Rome then it must also be vncertaine whether hee were Byshop of Rome and if it be vncertaine whether he were euer Byshop of Rome then it must also be vncertaine whether the Pope bee Byshop of Rome and his successor in that Sea and if the Popes succession and Dominion ouer the Church be vncertaine his Triple Crowne shaketh and beginneth to totter all which waighty burthens do hang by a twines-thred of Peters beeing at Rome which hath no foot-step or foundation in the Scriptures True it is we dare not directly and peremptorily say that he was neuer at Rome wee know how hard a thing it is to prooue a negatiue yet it is more likely and probable that he was neuer there then that he was euer there the Scriptures being Iudges Who would willingly trauaile in a blinde and vncertaine way where he cannot be assured whether he goe right or wrong But such is the iourney that the popish passengers enter into they walke in vnknown pathes and tread the Mazes of many doubtfull steps The Popish Writers cannot agree r Bellar. lib. 2. cap. 6. de pont Roma in what yeare Peter came to Rome One hath assigned one time Another pointeth vnto another time They agree Å¿ Onuph in Annot post petr not how many yeares he stayed there when he departed from thence how long he sate t Bellar. de pontif Rom. lib. 2. cap. 5. Byshop there who succeeded in his place immediatly after him whether Clement or Linus or Cletus or Anacletus It is made of absolute necessitie by them to receiue the Saeraments yet by their Doctrine no man can certainly know whether he be partakers of them or not inasmuch as they teach that all standeth vpon the Priests intention which can be knowne to none but to God and himselfe Thus we see how weak and wofull a Religion the Romish Religion is and vpon what silly and sandie foundations it resteth Let vs leaue these vncertaine by pathes and tread in the beaten way of the Scripture which cannot deceiue let vs build our faith vpon the rocke which cannot be shaken and forsake that Church that goeth a way she knoweth not and leadeth her Children shee knoweth not whether and teacheth them to receiue she knoweth not what and beleeueth those things which she cannot proue Thus much for the generall Obseruations There salute thee Epaphras my Fellow-prisoner c. These Verses doe containe mutuall salutations with kinde and Christian wishes one toward another This is the winding vp of the whole matter wherein hee reporteth the friendly greetings of the faithfull which they sent to Philemon This we see to be verie common in the beginning of euerie Epistle Doctrine 1. Courteous speeches louing salutations are beseeming the seruants of God From hence we learne that courteous speeches and friendly salutations are to bee vsed of one Christian toward another whether present or absent All kinde and courteous dealing ought to be shewed mutually toward each other When Melchizedek met Abraham hee blessed him Gen. 14. When the Angell came vnto Gideon he saluted him thus t Iudg. 6 12. The Lord be with thee thou valiaunt Man When Boaz in haruest time came among his Reapers u Ruth 2 4. he said vnto them The Lord be with you and they answered him The Lord blesse thee that is so soone as he saw the Labourers that reaped his fields hee beganne kindly to salute them and to wish them well they likewise returned the like answere backe againe as an Eccho vnto him The Angell Gabriell being sent of God vnto the Virgin Marie he saide vnto her Luke 1 28. Hayle thou that art freely beloued the Lorde is vvith thee blessed art thou amongst Weomen When Christ sent out his Apostles and gaue them Commission
to preach to the lost Sheepe of the house of Israell and afterwarde appointed seauentie Disciples to second their Labors he willed them to salute the places whether they came x Math. 10. 11 12. with Luke 10 5. Into whatsoeuer Citty or Towne ye shall come enquire who is worthy in it and there abide till ye go thence and when ye come into an house salute the same and first say Peace be to this house That which Christ commandeth his Disciples himself practiseth toward his Disciples for when he appeared to his Disciples after his resurrection y Iohn 20 21. he saide Peace be vnto you The Apostle writing to the Romaines spendeth the greatest part of the sixteenth Chapter in Salutations Commendations sent too and fro among the Saints Thus hee concludeth another of his Epistles z 2 Cor. 13 11 12. Finally Brethren fare ye well be perfect bee of good comfort be of one minde liue in peace and the God of Loue and Peace shall bee with you greet one another with an holy kisse all the Saints salute you All these examples teach vs this as an vndoubted truth that the vse of kinde and curteous speeches are beseeming the seruants of God and becommeth their profession Reason 1. We shall not neede to seeke farre to finde out the true causes and reasons of this Doctrine First our well wishing one to another is a fruit of our loue and a meanes to maintaine and continue loue among vs. To this purpose the Apostle Peter doth command not onely that they should salute one another but such as they loued and such as loued them Chap. 5. a 1 Pet 5 14. Greet ye one another with the kisse of loue If we would maintaine loue we must wisely and carefully entertaine such helpes as may further vs in the perfourmance of that duty whereof this that now we speake off is one so that we are to expresse our inward loue by outward tokens to the end it may bee seene and appeare vnto others Reason 2 Secondly our salutations are remembrances of our care and good affections toward these whom we greet well It is a signe that wee are not forgetfull of them but doe greatly regard and respect them This doth the Apostle Paule signifie Colos 4 12. Epaphras the seruant of Christ which is one of you b Col. 4 12. saluteth you and alwaies striueth for you in praiers that ye may stand perfect and full in all the will of God Where we see he ioyneth these two thinges together as depending one vpon the other his saluting of them and his praying for them Reason 3. Lastly to desire the good of others from the heart is both a fruit of the spirit and a good signe and testimony to our owne selues that we are chosen of God to eternall life To this purpose the Apostle numbring vp many notable fruits of the spirit maketh mention c Gal 5 22. of Loue Peace Gentlenesse Goodnesse meeknesse Long Suffering And in another place he exhorteth them d Col. 3 12. as the elect of God holy and beloued to put on the bowels of mercies Kindnesse Humblenesse of minde Meeknesse Long-Suffering Forbearing one another and forgiuing one another So then if we shall consider that courteous speeches are tokens of loue remembrances of our affection fruits of the spirit and testimonies of our election we may conclude that it is the duty of one Church to wish well to another and of one Christian to speake kindly to another We haue heard the Doctrine confirmed but before we come to the vses that arise from hence it shall not be amisse briefly to answeare an Obiection or two that may stand in our way which may seeme to restraine and forbid that which heere is commanded and allowed Obiection 1. We read in the booke of the Kings that when Ellisha sent his seruant Gehazi to the Shunamites house e 2. King 4 29. Luke 10 4. he bad him if he met any not to salute him and if any man saluted him he should answere him nothing And when Christ sent out his disciples to preach he gaue them the same charge and willed them to Salute no man by the way Where the duty which is heere approued may seeme there to be reprooued Answere I answeare the drift and scope of those places is to be considered and not the bare wordes to be vrged The intent of the Prophet speaking to his seruant and of Christ to his Disciples is to enioyne those persons to omit for that time the practise of duties of common curtesie and ciuility so farre forth as they might stay or any way delay the perfourmance of waightier affaires enioyned vnto them We must therefore vnderstand the meaning of them comparatiuely as if it had beene said Rather then you should any way hinder the quicke dispatch and speedy practise of that businesse which is laid vpon you speake to no man in the way So then the meaning of the places is not simply and absolutely to forbid men to salute others but so farre to require the omitting of it as it should be a let and an impediment vnto them in doing their duties Obiection 2. Secondly we read in the Apostle Iohn in his second Epistle f 2 Iohn 10. If there come any and bring not this Doctrine receiue him not to house neither bid him God speed for he that biddeth him God speede is partaker of his euill Heere againe seemeth to be another prohibition contrary to the precept and Iniunction in this place Answere I answere this place doth not forbid salutations courtesie of man to man but familiarity and acquaintance with Hereticks euen such ioyning and closing with them as may seeme to giue the least applause and approbation to their bad proceedings and wicked opinions Thus much of the loosing of these knottes and aunswering the Obiections that seeme to contradict the Doctrine taught out of this place Now let vs handle the Vses Vse 1 First we learne that courtesie with ciuill gentle friendly soft speeches are to be entertained of the seruants of God This is it which Salomon teacheth in sundry places of the Prouerbes g Prou. 15 1. 25 15. A soft answer putteth away wrath but grieuous words stirre vp anger And Cha. 25. A Prince is pacified by staying of anger and a soft tongue breaketh the bones This is the commaundement that the Apostle giueth h Ephes 4 32 Bee ye courteous one to another and tender-hearted This is the commendation of Gideon against the rage of the Ephraemites that were greeuously incensed and sharpely set against him hee answered them mildly and gently i Iudges 8 3. and thereby their spirits abated towardes him The like we see in Abigail when Dauids wrath was kindled against her husband and houshold she pacified him by her louing and lowly aunswere k 1 Sam. 25 32 so that he blessed
earth and licke vp the dust of thy feet That is they shall reuerence and serue Christ and his Church and they shall account it no dishonour vnto them to do any good to the Saints All these Testimonies serue as so many proofes to witnesse this truth that wee must account this our condition that we are all as Seruants to doe seruice to our Brethren and to imploy our selues and best endeuours to do them good according to their wants Reason 1. The reasons follow which will cause this Doctrine to sinke deeper into vs and make the truth appeare without all gaine-saying First whatsoeuer gifts are bestowed vppon vs to this end they are bestowed to profit with all to helpe one another and to edifie that body whereof we are members We are all Fellow-members of one body and therefore are bound to releeue and refresh our Brethren Euery member serueth one another are for the whole Nature it selfe in other things teacheth vs this duty The Sunne as the eye of the World shineth not for it selfe it yeildeth not heat for it selfe but for others The clouds which are as the bottels of heauen do not drop down raine for themselues but for others The earth which is as the Mother of these inferiour things bringeth forth Hearbs and Grasse and Fruit and Corne for the vse of man and not for it owne benefit This comparison drawne from the members of the body seruing one another and euery one caring for the whole is often vrged by the Apostle He teacheth that p Rom. 12 4 5. and 1 Cor. 12 20 25 26. As wee haue many Members in one Bodie and all Members haue not one office so we beeing many are one Bodie in Christ and euerie one one anothers Members And in another place There are many Members yet but one Bodie the Members should haue a care one of another least there should be any diuision in the Bodie Therefore if one Member suffer all suffer with it if one Member be had in honour all the Members reioyce with it If then one of the Members of our naturall body be ready to doe seruice to the other to the whole it should be our care to do the like that are of the Mysticall body of Christ Iesus from whom as from the head we receiue all influence of spirituall grace necessary to saluation Reason 2. Secondly it is our duty to follow the example of our Lord and Maister Christ Iesus he came to serue not to be serued to Minister not to be ministred vnto to redeeme not to rule This our Sauiour preached to his Disciples when they began to thinke of Lordship and to disdaine one another q Mar. 10 43 44. Whosoeuer will be great among you shall be your Seruant and whosoeuer will bee cheefe of you shall be the Seruant of all for euen the Son of man came not to bee serued but to serue and to giue his life for the ransome of many Where hee sheweth that the way to true honour is to serue so that the greater seruice we doe to the Brethren the greater honour we shall receiue at the handes of God The greater our seruice is the greater shall be our reward when euery one shall receiue according vnto his work This we see farther strengthned vnto vs in the example of Christ who humbled himselfe to wash his disciples feete and to wipe them with a Towell being washed and saide vnto them r Iohn 13 4 12 13 14 15. Know ye what I haue done vnto you Ye call me Maister and Lord and ye say well for so am I if I then your Lord and Maister haue washed your feet ye ought also to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you the Seruant is not greater then his Maister nor the Ambassadour greater then he that sent him We are taught to set Christ the most absolute example before our eyes to learne humblenesse of minde and the duty of seruice one to another we must consider him in his glory and in his humilitie First in his glory as our King as our head as our Lord and as our Maister then in his humility as abased and humbled in our Flesh vnto death euen to the death of the Crosse When we haue done this then we are thus to reason with our selues hath Christ in his great glory cast downe himselfe for my sake and ought not I if I were the highest vpon earth stoope downe to my equals Ought not I that am his Subiect his body his Disciple his Seruant to serue the necessities of my Fellow-seruants Thus the Apostle commending Loue to the Saints and meeknes of minde leadeth vs to Christ Å¿ Phil. 2 4 5 6 Looke not euery man on his owne thinges but euery Man also on the thinges of other Men let the same minde be in you that was euen in Christ Iesus who being in the forme of GOD thought it no robberie to be equall with GOD he made himselfe of no reputation he tooke on him the forme of a Seruant hee humbled himselfe and became obedient vnto the death If then we looke vnto Christ Iesus the Authour and Finisher of our Saluation we haue him as a perfect example without blemish and as a pure Glasse without staine to looke vpon who in the greatest glorie hath shewed the greatest abasement in the greatest honor he hath set before vs the greatest humility Reason 3. Thirdly true Religion consisteth in ministring to the Saints in helping and succouring of the poore in imploying himselfe to the good of others as a Candle that spendeth wasteth it selfe to giue light to them that are in the house It consisteth not in bare knowledge but in practise not in an idle Faith but in the fruits of loue This the Prophet Esay sheweth and sets down t Esay 58 10. If thou poure out thy Soule to the hungry and refresh the troubled soule then shal thy light spring out in the darkenesse and thy darkenesse shall be as the noone day And the Lord shall guide thee continually he shall satisfie thy Soule in drought he shall make fat thy bones so that thou shalt be like a watered Garden and like a Spring of Water whose Waters faile not Meaning that they which releeue the poore and comfort such as are comfortlesse their light shall neuer bee put out but shine for euer God will be their comfort in the day of trouble and he will recompence aboundently their good workes Seeing then the giufts u 1 Cor. 12 7. that we haue are giuen to euery man to profit his Fellow-members withall seeing we are to tread in the steps of our blessed Sauiour Iesus Christ and seeing the truth of Religion standeth in the fruits of loue we may conclude necessarily the former Doctrine that we ought to account it no disgrace vnto vs to abase our selues to do seruice and to Minister
to the wants and necessities of the Saints Vse 1. Let vs now proceede to handle the Vses and edifie our selues thereby in our most holy Faith and in all Christian obedience First this serueth to reprooue those that haue forgotten all true seruice to the faithfull Many there are that haue no feeling of the troubles and turmoyles that fall vppon the deare Seruants of God Their eyes are closed and their hearts are hardned they haue no bowels of compassion to Minister vnto them they haue no handes open to releeue them The rich of our Churches who haue this Worlds good giuen vnto them are either in their vnsatiable desires as Hell or the Graue poore wrongfully getting miserably keeping vnconscionably scraping and vniustly pulling from others without meane or measure or else they spend their wealth and consume their substance some in Haukes and Hounds others in sumptuous apparrell others in excessiue Feastings others in worse vses which I will not name all being vnnecessary and fruitlesse things vnprofitable for the Church or Common-wealth so that little can bee spared for the poore Saints and that which is spared is as hardly drawne from them as a peece of flesh out of their sides These men neuer thinke of doing seruice to others but of seruing their owne turnes and commodities which ought not so to be among them that professe Christ Iesus who serued not himselfe nor sought his owne benefit nor minded his owne gaine and glory nor lifted vp himselfe aboue others nor desired to get earthly riches nor went about to empouerish others but being x 2 Cor. 8 9. rich he became poore being Heire of all things y Math. 8 20. he had not whereon to lay his head being Lord of all he became Seruant vnto all Hence it is that the Apostle saith z Hebr. 4 15. and 2 17 18. We haue not an High-priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And a little before in the same Epistle In all things it behooued him to be made like vnto his Brethren that he might be mercifull and a faithfull High-priest in things concerning God that he might make reconciliation for the sins of the people for in that he suffered he was tempted he is able to succour them that are tempted Whereby it appeareth that Christ Iesus hath a liuely feeling of our infirmities and an inward touch of our wants he is not slightly affected with our infirmities but as the head is when the members are pained And if we be the true members of his body wee will remember and cannot forget them that are in bonds a Heb. 13 3. But be greeued as if we were bound with them and them that are in affliction as though we were also afflicted in the body This compassion toward those that are in misery is an assured pledge and a comfortable Testimony vnto vs that we are engrafted into Christ and vnited to all true Christians that we haue a Communion with him as with our head and that wee haue a communion with the faithfull as with his members But if we bee without feeling of the afflictions of Ioseph that is of the troubles of the Church we are without Christ without Faith without Loue without compassion and consequently without peace and consolation in our heartes For what peace can hee haue that is out of Christ who is the Authour of peace Without whom all thinges are but trouble and vexation of Spirit Or what consolation can we haue that we are his members when wee haue no sense or sight of the troubles and infirmities that are incident to our Fellow-members Secondly it reprooueth such as in the pride and haughtinesse of their harts do scorne to do seruice to the poore Saints and think it a great disgrace to them to cast their eyes vpon such contemptible creatures But wouldest thou haue Christ looke vpon thee and haue a respect vnto thee Then disdaine not thou to looke vpon his members which are vnto thee in place of Christ so often as they suffer in his cause In what a miserable case shall they be in at the last day to whom Christ Iesus the Lord of life shall say Depart from me I know ye not Now if we in this life turne away our faces from the faithful and are ashamed of them in the day of their calamity say to them Depart from me I know you not Let vs take heede that he be not ashamed of vs before his Father and before the elect Angels The highest that are vpon the earth must not refuse to shew all fruirs of loue euen toward the meanest for Christs sake but bee ready to acknowledge that they haue receiued their Callings and Dignities not to lift vp their hearts aboue their bretheren but be as Fathers as Shepheards as Nursses to nourish and cherish such as want their helpe This is it which good Mordecai did teach Ester when the church was as it were in trauell and in great danger b Est 4 13 14. Thinke not with thy selfe that thou shalt escape more then all the Iewes for if thou holdest 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 Where hee putteth her in minde that the cause of her aduancement was to be a Nursing Mother vnto the Church and that it was the end which God aymed at in calling of her to that place of dignitie And as the greatest are not to scorne the smallest nor the highest bee ashamed of the lowest nor the richest trample vnder their feete the poorest so on the other side the meanest and lowest must not enuie others that are aboue them but know that they likewise are bounde to doe seruice to them according to the vtmost of their power and endeuour Who was meaner in place and condition then Onesimus yet the Apostle testifyeth of him in this place that Hee had ministred vnto him in the bondes of the Gospell So there is no man so poore so lowe so small in his owne eyes and in the eyes of others but he may doe some good to others and thereby gaine glorie vnto God and to his Gospell If then wee thinke that the pouertie of our condition or the meannesse of our place or the basenesse of our person shall excuse vs or exempt vs from seruing Christ and his Church and that it skilleth not though wee liue as ydle Drones and vnprofitable burthens to the earth that beareth vs wee deceiue our selues and bereaue our selues of much comfort that wee might receiue by bearing our selues painefully and profitably in our Callings The Apostle instructing all personnes in the Church to behaue themselues without contempt and enuy prooueth it notably by a comparison drawne from the members of the bodie c