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
giue light to al that are in the house And what vse is there of the Salt vnlesse application bee made of it to the meate that it may be kept from putrifaction Away therefore with this Monkish life out of the Church which standeth neither with the ordinance of God nor the society of man and let vs maintain concord and company one with another not forsaking the fellowship as the maner of some is but remembring that God hath said It is not good for man to be alone and that two are better then one Vse 2. Secondly this teacheth vs to maintaine the publike meetinges and assemblies of the Saints and to magnifie the Lords Sabbaoths when all the Church ioyne in prayers prayses and other exercises of our Christian Religion making euen k 1 Kin. 1 40. Heauen and Earth to ring with the sound of their thanksgiuings and consents in the Doctrines of Faith and fruits of their obedience For seeing the doctrine we haue in hand teacheth that the company of others chiefly of the faithfull is very auaileable to helpe vs forward and to further vs in all good duties wee learne the excellent vse of all Church-meetings where with one mind and with one mouth we glorifie God the father in Iesus Christ Surely l Bab. on Exo. Chap. 25. as many stickes make a greater fire and many strings a fuller Musick so is the meeting of many in the Church to pray to God together to heare the word together to receiue the Sacraments together to sing the prayses of God together it is a fire that casteth abroad a great heat and an harmony passing pleasing in the eares of the Lord. Now the more gracious these meetings are the greater is their sinne that breake off this fellowship of the Saints and dissolue the people of God which came m Psal 110 3 willingly together at the time of mustring together his Army in perfect beauty Now the Standard seemeth pulled downe and the Campe to be broken vp and the people disperced and scattered as Sheepe without their Shepheards wandring heere and there as it were vpon the Mountaines to seeke pasture to saue their liues It is noted in the holy History that a great Famine was sent vpon Samaria when the Prophets were destroyed n 1 King 18 5 So that they sought for the Fountaines of Waters and the streames of the Riuers if so bee they might finde to saue the Horses and the Mules aliue least the Land were vtterly depriued of them The word of God groweth precious in our daies and the people that hunger after the Bread of life are constrained to goe from place to place to sustaine themselues This made the Prophet to cry out o Psa 84 1 2. O Lord of Hoasts how amiable are thy Tabernacles my soule longeth yea fainteth for the Courts of the Lord for my heart and my flesh reioyce in the liuing God This serueth to reprooue those that shew no loue or liking to Church-meetings that despise the grace of God offered vnto them and preferre any assemblies in the World and of worldly and wicked men before the assemblies of the Church These men if they be asked say they hope to be saued but they will not vse the meanes of their saluation they looke to come into the Kingdome of Heauen but they regard not the way and path that leadeth vnto it they will needs be of God but they will not heare the word of God p Iohn 8 47. and therefore we may truely conclude that because they heare it not they cannot be of God Vse 3. Lastly we must not content our selues or thinke it sufficient to pray vnto God or to praise him alone in the Closset of our house or of our heart or in the company of our Family when we should doe our duties to God publikely and ioyne with the rest of the Congregation Christ Iesus himselfe repaired to the Temple q Luke 2 42. at the set times of Gods worship so did the faithfull in all ages of the Church they were terrified neyther by the coldnesse of the weather r Psal 84 6 7. nor by the greatnesse of the heat nor by the length of the iourney nor by the costlinesse of the worship but had the greatest solace and chiefest delight in those holy meetings Å¿ Mat. 18 20. Gen. 28 17. where is the presence of God the ioy of the godly the gate of heauen Hence it is that the Prophet saith Blessed are they that dwell in thine house they will euer praise thee a day in thy Courts is better then a thousand other where I had rather be a doore-keeper in the house of my God then to dwell in the Tabernacles of wickednesse Psal 84 5 10. True it is we are commaunded to make priuate prayers and to poure out the secret Meditations of our hearts before the Lord but when wee ought to assemble with our Bretheren in one place and frequent the meetings of the Church God will not heare vs nor accept vs if we refuse such solemne meetings although wee priuately call vpon him in our houses They that come sildome to publique Prayers doe also most sildome vse priuate prayers And such as enter into their Chamber when they haue shut the doore do pray vnto their Father which is in secret will make conscience to enter into the Lords Courts and to pray vnto him with the rest of the faithfull For if God promise his presence where two or three are gathered together in the Name of God much more will his eares be ready to heare vs and his mouth open to answere vs and his hands stretched out to help vs when we shall ioyne together with the rest of our Brethren as one man to call vpon him See then the difference between the godly and vngodly The Children of God haue desired nothing more then to abide and continue in the house the Lord all the daies of their life as the Prophet maketh known his t Psal 27 4. 42 1 2. 137 1. request Psa 27. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to visite his Temple And nothing hath more troubled and disquieted them then when they haue been constrained to goe from the house of God and beene banished from the exercises of their Religion This wee see in the example of the Iewes carried into captiuity By the Waters of Babell we sate and there we wept when wee remembred Sion But the vngodly are neuer more merry nor better contented then when they are out of the Church nor neuer more heauy and discontented then when they are in the house of God They thinke euery houre seauen They count euery Sabbaoth the losse of a day and no time worse spent then that which is spent in the seruice of
contrary to the Doctrine deliuered by himselfe contrary to the rest of the holy Scriptures and contrary to the Articles of our Faith Contrarie to himselfe because he teacheth i Rom. 10 13 14. that we cannot call vpon any whom we do not know out of Gods word and beleeue to be both able and willing to help vs saying Whosoeuer shall call on the Name of the Lord shall be saued how then shall they call on him on whom they haue not beleeued Where he reasoneth thus that we must beleeue onely in God and therefore pray onely to God Hee should be contrary to other Scriptures because we are k Heb. 4 16. taught by them To come with boldnesse to the Throne of Grace therefore the inuocation of Saints is vaine and needlesse seeing we haue a free accesse and bold approching vnto God through Christ againe they are l Ier. 17 5. Curssed that trust in man and make flesh their Arme and so with-draw their heart from the Lord. Christ calleth vs vnto himselfe and commaunded m Iohn 16 20 vs to aske the Father in his Name for the Father himselfe loueth vs. He should be contrary to the Articles of Faith wherein we are taught to beleeue onely in God the Father the Sonne and the holy Ghost Againe such as are not obstinately blinded and peruersely disposed may easily distinguish the Apostles words and see that he referreth not Faith both to Christ and the Saints but Faith to Iesus Christ and loue to the Saints For after that he had commended Philemon for two chiefe guifts of God Faith and Loue in both which consist the perfection of a Christian man he assigneth to eyther of them their propper subiect namely that Faith is in our Lord Iesus Christ and Charity is toward all the Saints which distinction and diuerse Relation may appeare by the Latine Interpretour and by their owne Rhemish Translation altering the preposition and reading it thus n In Iesu Christo in omnes Sanctos Loue and Faith in Iesus Christ and toward all the Saints Thirdly the Apostle else-where hauing occasion to mention these two graces of God he doth describe them distinctly by their seuerall obiectes and expresly referreth Faith to Christ and loue to the Saints o Ephe. 1 15. Col. 1 3 4. as writing to the Ephesians he saith Therefore also after that I hear of the Faith which ye haue in the Lord Iesus and loue toward all the Saints I cease not to giue thankes for you making mention of you in my prayers So in the Epistle to the Colossians We giue thankes to God euen the Father of our Lord Iesus Christ alway praying for you since we heard of your faith in Christ Iesus and of your loue toward all Saints Compare these two places with the words of Paule in this place and wee shall see they serue as a Key to open this and doe vtter that plainely which here is spoken more darkely Thus we see by the way that the Scripture is the best Expositer and Interpretour of the Scripture p August lib. 2 de doctr Christ cap. 6. and that which is spoken obscurely in one Book is made euident and manifest in another Fourthly it were not hard to produce and alledge sundry authorities and testimonies of elder times thus distinguish the words as we doe and auouching that no Faith and confidence is to be put in any of the Saints q Theodoret Ambrose Theophylact as if the Apostle had saide I know how great Faith thou hast reposed in our Lord which hath saued vs and with how great Charity thou hast releeued them that are the Seruants of God and esteeme godlines Lastly Faith in the Saints cannot bee prooued and inuocation of them established and grounded from hence because the Apostle speaketh of the Saints liuing not departed in the Church Militant not Triumphant the Saints on Earth not in Heauen For the Saints on Earth want our help and craue our releefe to be extended toward them but they that are in glory and haue receiued their Crowne doe not stand in neede of our comfort and refreshing and therefore this is a weake foundation to builde the Popish Faith and beleefe in Saints that are dead and departed out of this life seeing the Apostle vnderstandeth it of one sort and they take it and stretch it to another The third question answered The third question is this why the Apostle restraineth Philemons loue to the Saints whereas loue is a common debt that we owe to all men as the Apostle saith r Rom. 13 8. Owe nothing to any Man but to loue one another for hee that loueth another hath fulfilled the Law Seeing therefore loue should not be restrained to the Saints as though we ought to shut vp our bowels of pitty and compassion from others and seeing we are not to despise our owne flesh but honour the Image of God engrauen in our Nature how is it that his loue which ought to comprehend all mankind and enlarge it selfe to all others is onelie mentioned to haue beene toward the distressed Saints and Members of the Church The reason is they which are of the Houshold of Faith are tyed to vs by a stronger and straighter band of friendship and familiarity and God commendeth them vnto vs more particularlie and so they ought to challenge the first place in declaring the fruits of our loue The Apostle doth direct vs to this point when he saith Å¿ Gal. 6 10. While we haue time let vs doe good vnto al men but especially to them which are of the Houshold of Faith We are charged to loue all but we must loue the Saints with a peculiar and speciall loue euen as heires with Christ and Members of the same body with vs. God requireth of vs to loue al men as his Creatures but the godly as his Children Though therefore our loue should be common and extend it selfe farre and neere into all the world yet there should bee certaine degrees and an order in our loue should be obserued We are commaunded to loue all but we are not commaunded to loue all alike We are bound to loue the godly and vngodlie but we are not bound to loue the vngodly as the godly the Reprobates as the elect the Vessels of wrath as the Vessels of honour the Children of Belial as the Children of God We are therefore heere directed whom we are most neerely and deerly to loue euen those that haue Christ dwelling in their harts and grace shining in their faces Contrary to the practise of worldly Men who onely loue such as are of this World their loue is like themselues prophane men a prophane loue carnall men a carnall loue they loue euill men for their euill because they partake with them in euill they hate the godly for their godlinesse because they are vnlike them and will not runne with them into all excesse of ryot t Psal 38
of prayer both publicke and priuate for our selues and others is most necessary It is a speciall gift of the spirit which is common to all for all haue not the grace of Prayer The Apostle saith i 1 Tim 2 1. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The neglect of this is a note of a ranke Atheist k Psalme 53 4. who is described not to call vpon God Christ Iesus did oftentimes pray he was feruent and continuall in it hee spent whole nights in Prayer When he was in his Agony he prayed once and againe and the third time This condemneth those that are carelesse and negligent in the practise of this dutie that are so couetous for themselues that they can craue nothing for their Brethren If one member of the body should scrape all to it selfe what would become of the rest Such are vnnaturall members as take care onely for themselues These can say the Lords Prayer and rehearse the wordes but their hearts are farre from the meaning and right vnderstanding They say Lord giue vs our daily Bread that is to me and to my brethren not to me alone nor to them alone but to me and to them to these my Brethren as well as to my selfe These men are liberall in words bur couetous in mind their mouths are opened and enlarged but their harts are restrained and instraightned they thinke they neuer haue enough and that their Brethren haue too much They are farre from giuing thankes vnto God for them who repine at euerie morsell that they eate and at euery blessing that they enioy Vse 2. Secondly we learne that the weakest and meanest in the Church are not to be despised and contemned inasmuch as they may by their prayers and other meanes helpe the strongest and the greatest The Apostle teacheth that God hath so framed the members of the body l 1 Cor. 12 21 22. That the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feete I haue no neede of you yea much rather those members of the body which seeme to be feeble are necessarie The strongest stand in need of the helpe of the weakest the greatest of the meanest the highest of the lowest the richest of the poorest the Prince of the people All mankind are so created as that they are not perfect of themselues but euery one wanteth the ayde of another One Nation standeth in need of another no Countrey yeeldeth all commodities No man hath all the gifts of Nature but some one some haue others We see it euen among the brute beasts such as are excellent in craft and mighty in strength yet haue their wants together with their wiles and their maimes ioyned with their great might The Fox is subtle to keepe himselfe from snares yet hee is weake to guard himselfe from Wolues on the other side the Lion is strong enough to guard himselfe from Wolues but he is not subtle enough to keepe himselfe from nets We haue not all thinges requisite and necessary for vs we haue not all properties to be commended wee runne into many dangers from whence the meanest may helpe to deliuer the mightiest So then seeing we are enioyned to pray one for another and thereby may helpe one another let vs know that we must despise no man reproch no man hate no man but consider that at one time or other we may want the help hand of him This doth the Wise-man point vnto m Eccl. 9 14 15. when he mentioneth a little City and few men in it and a great King came against it compassed it about and builded forts against it and there was found therein a poore and Wise-man and he deliuered the Citty by his wisedome And wee haue a notable example heereof in the siedge of Abell by Ioab a wise woman cried out of the Cittie and mooued him to returne from the assault We see how forcible the praiers of Abraham were to mooue the Lord to spare the n Gen. 18. Sodomites if tenne righteous persons had beene found in the Citty Thus God testifyeth that he was restrained by the Prayers of Moses and as it were o Exod. 32 10 tied with bands that hee was not able to destroy the people Let vs therefore make much one of another and let no man hate his Brother in his heart but know that his prayers auaile with God for him Wee see the Prayers of the Church profited Peter much though he were an Apostle p Acts 12. for thereby he was deliuered out of prison and from the daunger of death by the Ministry of an Angel So they profit vs if they be faithfull and seruent Vse 3. Lastly it is our duty to entreat the mutuall Prayers one of another We heard before how all the people prayed Samuell to pray for them So did the people come to Moses and entreat this duty of him q Num. 21 7. that they might be deliuered from the fiery Serpents The Apostle is oftentimes earnest in requiring this at the Churches handes r Rom. 15 30 Brethren I beseech you for our Lorde Iesus Christs sake and for the loue of the spirit that ye would striue with me by prayers to God for me When we are poore and can doe our Brethren no other good yet may we benefit them by our Prayers When we see our Brethren in necessity in danger in affliction in persecution in sicknesse and in great misery when we haue no hand to help them no power to deliuer them no means to succour them no fauour to speake for them yet wee haue hearts to lifte vp for them to God the Father of all mercies and the God of all consolation and by praying vnto him for them we shall do them much good giue them much comfort minister vnto them much helpe and procure vnto them speedy deliuerance This shall bee more auaileable and profitable vnto them then all other meanes of helpe and succour vsed for their safety without this Let such as are of the greatest giftes earnestly craue and call for the prayers of those that haue lesser and smaller gifts This reproueth such as neuer regard them nor require them that thinke they haue no neede of them nor know the necessity of them It is all one to these men whether they bee prayed for or not whom God no doubt doth oftentimes crosse in the works of their hands that they do not prosper because they make no account of the Churches Prayers It reprooueth such also as regard not the publick assemblies of the faithfull and the meeting of the Congregation of Christ in one place where Prayers are made for the Church where praises are sung and thankes are rendred for the blessings of God yea heauen and earth are made to ring and rebound with sounding out his glorie as it were with the voice of one man All our
threw him into the water to drowne him and at all times sought to destroy him when he beheld with the eyes of a Father that his childe fomed at the mouth gnashed with his teeth pined away in his body and was bruised in his bones hee was tempted with vnbeleefe and this made him cry out with teares a Marke 9 24 Lord I beleeue helpe mine vnbeleefe This is it wherein the Lord forewarned and fore-armed Peter b Luke 22 32. Behold Satan hath desired you to winnow you as Wheat but I haue prayed for thee that thy faith faile not He prayed not that their Faith should not be tried but that it should not be destroyed forasmuch as they must on euery side be assayled But the Faith of many is such that they say they perfectly beleeue and they thanke God they neuer doubted in all their life This Fath is no Faith it is an idle conceite a vaine perswasion a foolish presumption Lastly the true Faith encreaseth by degrees it is like vnto a graine of mustard seede which at the first is the least of all seedes c Math. 13 31 which afterward groweth vnto a Tree that the Birdes of the Ayre come and builde their Nestes in it and therefore wee must d Rom. 1 17. proceede from Faith to Faith But many amongst vs that will needes be in the number of the faithfull neuer feele these Degrees of Faith they see not any encreasing or decreasing any shining or ecclipsing of their Faith Nay they neuer examine themselues whether they be in the Faith or not They neuer consider whether they go forwarde or backeward in the wayes of Godlinesse they can cast vp their accounts euerie Weeke with the worlde but they can suffer whole moneths and yeares to passe ouer their heades and neuer once offer to make leuell with the Lord. If wee will assure our owne hearts that wee haue this true and perfect Faith in Christ let vs obserue the manner and measure of it the steppes and degrees of it how we walke by it and labour by all holy meanes to encrease it in vs. Thus much touching the Obiect of Faith Now let vs consider the Obiect of Loue. Loue toward the Saints The meaning of these words is first to be obserued and then the Doctrines are to be gathred which the Spirit of God offereth in this place to our considerations By loue we are to vnderstand the fruits of loue mercy consolation compassion brotherly kindnes reliefe pity and whatsoeuer fruits of charity we see them want stand in need of It standeth in the affection of the mind in the words of the mouth and in the workes of the hand By Saints we do not vnderstand such as are deade and deceased but those that are liuing not such as are of the Church Triumphant but in the Church Militant not such as are crownd with glory in heauen but those that dwell vpon the earth not such as are inrolled in the Popes Register and stand in redde Letters in the Popish Kalender but the faithfull whose Names are Written in the Booke of life which are the true members of Iesus Christ Thus much touching the true Interpretation of the Wordes We see heere that Loue is described by the Obiect thereof to wit the Saintes For as Christ is not the Obiect of our Charity e Psal 16 2. for our wel-dooing extendeth not vnto him so the Saints are not the Obiect of our Faith but as Faith hath respect and relation to Christ so hath loue reference to the Saints Now we haue shewed already that Philemons loue is commended toward the Saints because he had a principall and speciall care of them True it is he neglected not others but he was most of all mindfull of the godly poore and distressed Brethren Doct. 8. The works of mercy are especially to bee shewed to the poore that are godly We learne heereby that the workes of mercy are especially to be shewed to the poore among vs that are faithfull which may bee accounted of the fellowship and Communion of the Saints Howsoeuer all such as are poore are in their pouertie to bee regarded inasmuch as Christ hath taught vs that the poore we shall haue alwayes with vs yet the Godly poore that haue piety ioyned with their pouertie are before others and aboue others to be respected and releeued In the performance of this duty we see the practise of the Prophet Dauid going before vs a psal 16 2 3. and leading vs the way O my soule thou hast said vnto the Lord thou art my Lord my well-dooing extendeth not to thee but to the Saintes that are in the earth and to the excellent all my delight is in them In like manner also our Sauiour Christ describing the manner of the last Iudgement when hee shall giue to euerie one according to his Workes b Math. 25 40 declareth that the fruites of mercie bestowed vpon the members of Christ beeing sicke imprisoned hungrie thirstie naked and in necessity are allowed as notable fruites of a iustifying Faith and of a true loue and accepted as done to Christ himself So the Euangelist Luke testifieth in the Acts that c Acts 4 32. the multitude of them that beleeued were of one heart and of one mind they had all thinges common no man accounted any thing he possessed his owne but to serue the necessary vse of the Saints The Apostle hauing prooued in the Epistle to the Romanes that we are iustified freely by the grace of God without the works of the Law wherby we are at peace with God commeth to set down the fruits of Faith Chap. 12. Reioycing in hope continuing in Prayer d Rom. 12 13 distributing vnto the necessities of the Saints giuing your selues to Hospitality Heereunto come diuers Lawes which God ordained among his people e Deut. 15 17 If one of thy Brethren with thee be poore within any of thy gates in thy Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his need All these testimonies of Scripture doo proue that the poore which are godly are most of all to bee succoured and sustained as they that for the most part stand in greatest need to be helped Reason 1. The Reasons heereof are to be considered First it is a fruit of our election which we ought to assure to our selues more and more The Apostle Iohn testifieth this f 1 Iohn 3 14. We know that wee are translated from death to life because wee loue the Brethren he that loueth not his Brother abideth in death We ought daily to gather arguments to perswade our hearts of Gods loue towardes vs which we shall see by our loue toward our brethren The election of God is hidden in himselfe the cause of it is not in our selues but we
GOD pondereth the hearts This is it which Christ spake to the Pharisees i Luke 16 15. Ye are they which iustifye your selues before Men but GOD knoweth your hearts for that which is highly esteemed among men is abhominable in the sight of God Let vs therefore publish the guiftes of God vppon our selues and our Bretheren not to the magnifying of our owne persons but to the extolling of his praises and let vs so spread abroad our graces as that wee remember his glorie that wrought them in vs by his Spirite Verse 7. For we haue great ioy and consolation in thy Loue. Hitherto wee haue spoken of the matter of his Prayer now let vs see the reason why hee made this the matter thereof For the Apostle might haue craued and asked of God many other things for him of God yet he desired that his faith might be communicated to many and so bee manifested to bee effectuall working by loue The reason heere rendered is from the effect or fruite of his prayers they were not vttered in the ayre they fell not without profit good successe to the ground but he felt great comfort and consolation wrought in him by the workes of Philemon performed to the glorie of God to the praise of his Faith and with the approbation of the church Heere then he sheweth that he had occasion offred him of great ioy and gladnesse in regard of the graces of God effects of faith fruits of true piety which he heard and knew to bee in Philemon Doctrine 4. The spirituall graces of God bestowed vpon others giue occasiō of ioy to the Saints From hence we learne that spirituall blessings and graces of God bestowed vpon others do giue iust occasion to the Saints of God of great gladnesse and comfort It is our dutie greatly to reioyce when we see spirituall blessings in heauenly thinges giuen to the Children of God This trueth our Sauiour Christ teacheth in the Parables of the stray Sheep of the lost Groat and of the prodigall Sonne The Shepheard a Luke 15 5 and 10 31. hauing found his sheep layeth it on his shoulder with ioy he commeth home he calleth his friendes saying Reioyce with me for I haue found my Sheep which was lost I say vnto you that likewise ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life The poore woman hauing lost a Groat lighteth a Candle sweepeth the house searcheth euery corner and when she hath found it she gathereth together her neighbors saying Reioyce with me for I haue found the Groat which I had lost wherevppon hee addeth Likewise I say vnto you there is ioy in the presence of the Angelles of God for one sinner that conuerteth The Father of that riotous sonne which wasted his goods hath compassion vpon him runneth to meete him fell on his necke and kissed him put apparrell on his back a ring on his finger and shooes on his feete reproued his sonne that enuied and repined at it saying let vs eate and reioyce it is meet we should make merry and bee glad for this thy Brother was dead and is aliue againe he was lost but hee is found Heereunto commeth the Thankesgiuing of Christ to his Father when he saw the encrease of his Church and the ouerthrowe of Satans kingdome c Luke 10 21 That same houre reioyced Iesus in the Spirite and saide I confesse vnto thee Father Lord of Heauen and earth that thou hast hid these thinges from the wise and vnderstanding and hast reuealed them to Babes euen so Father because it so pleased thee The Prophet Dauid reioyced with great ioy when hee sawe that the people d 1 Chron. 29 9 10. offred willingly vnto the Lord with a perfect hart he blessed the Lord God of Israel When the Iewes heard of the conuersion of the Gentiles that the Holy ghost fell vpon them as vpon themselues at the beginning e Acts 11 18. They held their peace and glorified God saying Then hath God also to the Gentiles granted repentance vnto life When the apostle perceiued the notable zeal of the Thessalonians in receiuing entertaining the gospel not as the word of man but as it is indeed the word of God f 1 Thes 2 19 20. he witnesseth that they wer his hope his ioy his crown his glory in the presence of our Lord Iesus Christ at his comming Likewise the Apostle Iohn g 3 Iohn 4. reioyced greatly when the Brethren testified of the truth that was in Gaius how he walked therein Hee had no greater ioy then this to heare that his sons walked in the verity Whereby we see there ought to be great ioy amongst the faithfull when they see the Church prosper and flourish and the graces of God to encrease among them Reason 1. The Reasons are many that confirme this vnto vs. First the glory praise of God is much increased which shold comfort the harts reioice the spirits of the Saints The more wee abound with spiritual blessings in heauenly things the more God is honored and his name glorified This the Apostle teacheth speaking of the releeuing of the Church at Ierusalem h 2 Cor. 9 12. The ministration of this seruice not only supplieth the necessities of the Saintes but also abundantly causeth manie to giue thankes to God Where hee sheweth his ioy that he receiued and conceiued for their voluntary submission to the Gospell and compassion to the brethren this was a speciall cause that God was praised this ministered greater gladnesse to him then that the Saints were comforted and releeued Reason 2. Secondly the general good of the church must lead vs to this duty cause vs to reioyce which next vnto God shold be dearest to vs. For whē we see the Church encrease and many soules of many men women saued when we see their hearts conuerted regeneration wrought in them so that they begin to liue to God who before in the time of their ignorance liued to themselus to sin to condemnation who can haue such hearts of Flint or of Iron as not to be moued with ioy euen tickled with a sweet meditation of Gods mercy beholding the enlarging of the kingdom of Christ The prophet reioysed to see the people willingly affected religiously minded i Psal 122 1 2 to go to the house of the Lord Because Ierusalem did thereby prosper peace was within her wals and prosperitie within her pallaces Where he sheweth that his reioysing was for the wealth and welfare of the house of God Reason 3. Thirdly the Ordinances and Lawes of God are walked in and obserued so his blessings procured and obtained For if we hearken obey his voice we haue a promise to be respected and rewarded Such as walke in the Statutes commandements of the Lord to do them shal be blessed
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
20. are Ambassadors but the Ambassador is not sent without authority from him that sendeth him They are b Hebr. 13 7. Captains of the Lords hoast but the Captaine hath rule and gouernement ouer those that are vnder his charge and regiment If then the true Ministers of Christ be Fathers Shepheards Ambassadors and Captains vnder Christ the great shepheard of the Sheepe their Office cannot be without iurisdiction and authority ouer the people of God committed to their charge Reason 2. Secondly if we consider the fruits and effects that are ascribed in the word to the Ministers of the word we shall see that their Ministry is ioyned with authority They are the meanes and instruments to bring vs to the knowledge of Christ to the bosome of the Church and to the Kingdome of Heauen Their Office is to conuert sinners and to saue soules When Christ ascended vp into Heauen he appointed Pastors and Teachers in his Church c Ephe 4 11 12. for the repairing of the Saintes for the worke of the Ministry and for the edification of the body of Christ till we all meet together in the vnity of faith and that acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ So the Apostle exhorteth Timothy to take heed to himselfe to exercise his guifts to giue attendance to Reading to be diligent in exhortation and to continue in deliuering sound Doctrine d 1 Tim 4 16. because in dooing these thinges he should saue both himselfe and them that heare him God hath put into them and their mouths the word of reconciliation so that faith commeth by hearing and hearing by the preaching of the word of God and therefore the Ministers are said to saue their owne soules and the soules of others Reason 3. Thirdly there is a coâ—peration of God and the Ministers Office together and an admirable simpathy betweene them If then God and the Minister do worke together he may lawfully inioyne men to do their duties This is it which the Apostle teacheth e 1 Cor 3 9. and 2 Cor 6 1 We are together Gods labourers and in another place We therefore as workers together beseech you that ye receiue not the grace of God in vaine where to comfort the Ministers against the contempt of the world he declareth that it pleaseth God to vse their Ministry to worke faith in whom he will True it is the Ministers are not able to giue or worke faith in the hearers either in whole or in part it is God onely that giueth encrease and a blessing vpon his owne meanes but they are the instruments which he imployeth He commandeth the Ministers to preach and he giueth a blessing to their preaching The Minister laboureth on the heart and conscience God reformeth it and giueth the grace of repentance The Minister deliuereth the Doctrine of faith God giueth the gift of faith The Minister teacheth righteousnesse and holinesse of life God saith be it so he shal be righteous and holy The Minister pronounceth mercy to the penitent God bestoweth mercy and forgiuenesse of sinnes vpon him Thus God ratifieth their word and after a sort tieth his blessing vnto it Seeing rherefore that the Ministers of the word haue many titles of power and iurisdiction giuen vnto them seeing they are the meanes and instruments appointed to bring vs to saluation and Lastly seeing they worke with God and as it were helpe him in bringing men to faith and eternall life we may conclude that their Office is ioyned with power and authority Vse 1. Let vs see what are the vses of this Doctrine First touching the Office it selfe we gather that it is a worthy calling an honourable Office an excellent Function how base and meane soeuer it be esteemed among men of this world This the Apostle setteth downe writing to Timothy f 1 Tim 3 1. If a man desire the Office of a Bishop that is a Minister of tâ—e Gospell he desireth a worthy worke not onely a worke but a worthy worke Therefore this Office is not onely a lawfull calling but a worthy calling It is hard to discharge it aright for who g 2 Cor 2 16. is sufficient for these thinges but those thinges that are hard are excellent The Minster beareth the person of Christ in preaching the word and administring the Sacraments We heard before that in furthering and finishing the saluation of men God worketh with them It is a great and glorious account which God maketh of his word in the mouth of his Ministers when it is truely preached and rightly applied he giueth grace by it and ordinarily worketh not saluation without it This is no small honour and estimation to the Ministers of God and to the Ministry of his word that he admitteth them as ioynt-workers and as it were fellow-labourers with him he worketh when they worke he exhorteth when they exhort he reproueth when they reproue he teacheth when they teach This the Prophet teacheth to be the Ministers commission giuen him of God when he hath preached righteousnesse to man h Iob 33 24. God will haue mercy on him and will say to the Minister Deliuer him that he go not downe into the pit for I haue receiued reconciliation This the Apostle saith i 2 Cor 5 20. Now then are wee Ambassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God This our Sauiour Christ also himselfe speaketh and auoucheth in the person of Peter k Mat 16 19. I will giue vnto thee the Keyes of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shal be bound in Heauen and whatsoeuer thou shalt loose on earth shal be loosed in Heauen Whereby he teacheth that the Ministers are the Porters of Heauen they haue the Keyes committed vnto them they are appointed to bring the Children of God into the sheepefold of Christ They shut the Kingdome of Heauen against all vnbeleeuers by preaching that they shall not enter but be cast into vtter darknesse and be tormented in Hell They open the Kingdome of Heauen to all beleeuers and penitent persons by preaching that they shall enter into the kingdome of Heauen and enioy eternall life To this end and purpose Christ speaketh to his Apostles after his ascension l Iohn 20 23. Whose sinnes soeuer ye remit they are remitted and whose sinnes ye retaine they are retained True it is God onely forgiueth sinnes properly but he hath appointed his Ministers to preach publish and to witnesse to their consciences that repent and beleeue the Gospell that all their sinnes are forgiuen And on the other side to preach and declare that such as will not beleeue and repent shall neuer haue their sinnes forgiuen them For how the Ministers binde and loose shutte and open forgiue and retaine the Prophet Esay sheweth m Esay 44 25
his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then mē Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
wisedome in the end be turned into folly our presumption into despaire our dallying with the word into destruction Thirdly wee are put in mind by this meanes of our regeneration to acknowledge the happy estate and condition of that Nation of that people of that parish to whome God hath vouchsafed the preaching of his word because it is a sure pledg proof of his loue toward them and a manifest argument and testimony that he hath a Church there to be gathered a people to be conuerted and many soules to be saued For euen as God withholdeth the meanes of saluation from those that he doth not determine to saue i 1 King 17 1. As he stayeth the heauens from raining vpon the earth when he will bring a famine so when he will shew mercy he wil send the meanes plentifully It was a great mercy to the Iewes when Christ called his Disciples k Math. 10 6. and bad them Go and preach to the lost sheepe of the house of Israel that the kingdom of heauen was at hand It was a great blessing intended to the Macedonians when a vision appeared to Paul in the night l Acts 19 6 10 and 18 10 11. There stood a man of Macedonia and prayed him saying Come into Macedonia and help vs whereby Paul was assured that the Lord had called him to preach the Gospell vnto them It was a great fauour bestowed vppon the Corinthians when the Lorde saide to Paul Feare not but speake and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City so he continued there a yeare and sixe months and taught the word of God among them Where the Lord telleth his seruant that he had people there whome he meant to saue and therefore he sent them his word to saue them yea he had much people there to saue and therefore the Apostle must bestow much time and diligence among them to bring them to saluation When God would preserue Moses out of the waters that might haue drowned him hee sent m Exod. 2 5. Pharaohs daughter to the Riuer to take vppe the Childe and to prouide for it who brought him vp at her owne cost So when God will saue a people from their sinnes and make them partakers of his Kingdome hee offereth vnto them the meanes he sendeth his word he giueth guiftes vnto his Ministers hee toucheth their hearts with a Conscience of their duties and causeth them to preach vnto them that so they might be conuerted and saued If God haue thus blessed vs and bestowed this mercy vpon vs which he hath denied to many places and persons n Amos 4 7. causing it to raine vpon one Cittie and not vpon another Cittie so that one peece was rained vppon and the peece vvhereupon it rained not vvithered Let vs therefore acknowledge this goodnesse and walke worthy of this benefit least the Gospell bee remoued from vs and giuen vnto another Nation that will bring forth the fruites of it When the Gospell was offered vnto the Iewes o Acts 18 6. and they resisted blasphemed the Apostle shooke his raiment and saide vnto them Your blood be vpon your owne head I am cleane from henceforth will I go vnto the Gentiles It had beene better for vs we had neuer had the word preached among vs then to haue it offred and we not regard it It shall bee easier for the Turkes and Sarazens in the day of judgement then for vs for if they shall be condemned that neuer had the truth of God among them and knewe not what the preaching of it meaneth much more iustly shall we perish that haue had the Gospell taught in our streets and brought vnto our doores and Christ Iesus described in our sight and among vs crucified Let vs therefore take heede that the Gospell be not the sauour of death to death vnto vs and that Christ be not a rocke of offence to stumble at least if we fall on him he grind vs to peeces and to powder Vse 2 Secondly seeing the word preached is the meanes whereby we are regenerated it teacheth the Minister to be careful to exercise his duty with faithfulnesse and seruiceablenesse to Christ and his Church Heereby he shal deliuer his owne soule gaine glory to God and turne many vnto righteousnesse This made the Apostle say p 1 Tim. 4 15 16. 1 Cor. 4 1. 2 Cor. 4 5 6. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake The Lord Iesus himselfe went about all Citties and Townes preaching the Gospell and healing the sicke The Apostle Paule saith of himselfe q 1 Cor. 6 19. A necessity is laide vpon me and woe vnto mee if I preach not the Gospell And thus he exhorteth the Elders of Ephesus Take heede vnto your selues and to all the flocke whereof the Holy-Ghost hath made you Ouer-seers to feede the Church of God which hee hath purchased with his owne blood Acts 20 28. It is his dutie to be well studied in the word of God to exercise himselfe carefully in the reading thereof that he may be able to declare the same vnto the people He must be as a plentifull Store-house of all necessary prouision that they may resort to him and seeke the Lawe at his mouth For how shall he be able to teach another that which hee himselfe hath not learned Or how shall he deliuer that which himselfe neuer receyued Neither is it enough for him to seeke knowledge himselfe and to keepe continually in his study till he become as r Greenh part 4. Sermon 4. one saith as a Tun that wil not sound being full when one knocketh vpon it but he must come foorth and preach the word of God and deliuer wholsome doctrine and declare by feeding the flocke of Christ that hee loueth his Maister and the Maister of the Sheepe whose seruant he professeth himselfe to be This is it which the Apostle Peter teacheth Å¿ 1 Pet. 5 2 3 4 Feede the flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready minde not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke and when that cheefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory If we do not thus labour but loyter in the Lords Vineyard we cannot assure our selues to be the Ministers of the Lord but robbers and spoylers nay murtherers and man-slayers who do not onely eate the sins of the people and fill our bellies with the sweat of other mens browes but make a prey of their soules and expose them to bee destroyed and deuoured of their enemies When the great day of the Lord shall come and the great Shepheard of the Sheepe shall appeare and a great account of our Stewardshippe
were filled with the Spirit of God in wisedom in vnderstanding in knowledge and in al workmanship If couetousnes be the cause of placing such blind guids which is as great an ouer-sight as to set a blind man to be a Watch-man or a dumb man to be a Messenger or a Lame man to be a Post or a deafe man to bee a Iudge we must obserue that the Lord compiaineth in the Prophet n Mal. 3 8. that he was spoyled and robbed when the Tithes and offerings were taken away from the true vse and from the right Owners and therefore would visit it with a greeuous plague and heauy iudgement The Iewes in the Gospell alledge it vnto Christ as an Argument of loue to them and their Nation that the Centurian whose Seruant was sicke o Luke 7 5. had built them a Synagogue so that on the otherside they would haue branded him with the note of hating them and their Nation if he had spoiled the Synagogue or taken away the priuiledges belonging vnto it The Prophet Dauid as we heard before would not drinke p 1 Chron. 11 16. of the Water of Bethleem because it was gotten with the danger of some few mens Temporall liues Ought not this to teach a great conscience to euery one to take heede that he doe not eate and drinke that which hazzardeth the Soules and bodies of many of their Brethren and to make them afraid to cloath themselues and their families by leauing the people naked to their enemies to be a pray vnto them and to be destroyed by them It is noted as a thing worthy of note and memory q Possid in vita August 10. 24. in the life of S. Austine that he sharpely rebuked and reproued a Gentleman in his time for re-calling and taking away his owne guift which before he had giuen to the maintenance of his Church how much more would he haue beene offended if he had liued in our daies wherein many are as friendlie and fauourable to the Ministery as the East wind is to the fruits of the earth how much more seuerely would hee haue censured those Caterpillers and Cormorants that take away by iniurious customes and corruptions the maintenance of the Church which neither they nor their Fathers haue giuen The ancient Romaines by the light of Nature as Liuy r Decad. 5. lib. 2 testifieth disliked and checked Qu. Fuluius Flaccus because he had vncouered a part of Iunoes Temple to couer another Temple of Fortune with the same Tiles they tolde him that Pirrhus or Hanniball would not haue done the like and that it had bin too much for him to haue done it to a priuate Cittizens house being a place farre inferior to a Temple and in conclusion forced compelled him to send home those Tiles againe by a publike decree of the Senate Let those things be duely waied and make these men ashamed to come behinde the Heathen who did more to their Idols then they will doe for the honour of the true God If they be not hewen out of Oakes and haue hearts of Flint let them open their eyes and behold the oppressions of the Church and the pulling away in whole or in part the prouision appointed for the Pastor whereby it commeth to passe that many places want the preaching of the Word and many Soules perrish for the want thereof When the Å¿ 1 Sam. 6 3. Philistims sent home Gods Arke from them they sent it not backe empty they returned it not without a guift When Zaccheus repented of his iniurious dealing t Luke 19 8. hee offered to restore foure-folde If these Church-pollers who haue robbed the Church and enriched themselues with the spoiles thereof will not restore that which they haue wrongfully taken and make vp the breaches which they haue wastfully made beeing without the feare of God and any fruit of true Religion they shall in the end receiue iudgement according to their workes and in the meane season their owne consciences shall sting and torment them It goeth indeede hard with the poore Church that is oppressed and it groneth and sigheth vnder the burden of her oppression yet in the end when the Lord cheefe-Iustice of Heauen and Earth shall pronounce sentence against them it shall bee knowne that they who oppresse others do u August epist 211. more hurt themselues then those whom they oppresse in as much as the sorrow and smart of the oppressed haue an ende but the woe and torment of the oppressour shall be euerlasting because he heapeth vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God 11 Which in times past was to thee vnprofitable but now very profitable both to thee and to me 12 Whom I haue sent againe thou therefore receiue him that is mine owne Bowels The order of the Words HItherto we haue heard the cheefe matter of this Epistle propounded and amplified Now let vs see how it is proued and confirmed The matter handled is that Onesimus should be receiued and entertained againe by his Maister This is first strengthned and then concluded To effect his purpose Paule draweth diuers reasons some taken from Onesimus others from the Apostle himselfe From Onesimus in the eleauenth verse because he should find him very profitable and seruiceable which is amplified by the contrary albeit he haue beene vnprofitable and vnthrifty vnto thee The reason may be thus framed If he will proue profitable vnto thee then thou oughtest to receiue him least thou be found an enemy to thine owne profit But he will proue profitable vnto thee Receiue him therefore This hath included in it the force of a close and secret Obiection Obiection For Philemon might obiect I haue found him hurtfull why then should I receiue into my House as a member of my Family that Seruant which will cause more harme then bring profit I haue had experience of the damage that he hath done me what homage he will doe me I know not Answere To this the Apostle maketh a double answer first by graunting then by correcting that which he had graunted and both waies by comparing the time past with the time present the time before he embraced Religion with the time of his conuersion as if he should say true it is and I grant he was once vnprofible to thee for while he was vnfaithfull to God he could do no faithfull seruice vnto thee but why dost thou vrge the time of his ignorance And why dost thou consider so much what he hath beene For now hee is become a new man he hath tasted of the true Religion he hath learned to know God to know himselfe to know thee and to know me To know God his mercifull Creatour to know himselfe a wretched Sinner to know thee his louing Maister to know me his spirituall Father whereas in former times he was ignorant of all these As he regarded not to know
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
of Iesus Christ The persecutions of all true Christians which are imprisoned for Christs sake are the persecutions and must bee esteemed as the persecutions of Christ himselfe This Apostle writing to the Philippians and mentioning his Chaines p Phil. 1 13. calleth them his Bands in Christ. And in the Epistle to the Colossians he saith q Col. 1 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Heere hee calleth the afflictions which he in his body suffered the afflictions of Christ So he exhorteth Timothy not to be ashamed r 2 Tim. 1 8. of the testimony of our Lord nor of him being his Prisoner but to bee partaker of the afflictions of the Gospell according to the power of God All these testimonies doe teach vs that all such afflictions as are occasioned through the Gospell and brought vpon the godly for righteousnesse sake are not onely to bee called their afflictions but the afflictions of Christ Iesus for whose cause they come vpon them Reason 1. The reasons hereof are plaine and euident For first they are sustained for his names sake and therefore may fitly be called his If then we endure them for his cause and for the witnesse of the Gospell whereof hee is the matter and Author he is the occasion of their trouble and therefore they are to bee accounted his He must needes be a party with vs for whose cause and occasion we are troubled A man of any humanity and naturall affection will make himselfe a Companion in tribulation with him who is punished or troubled for his debt and offence When Abiathar came to Dauid and told him how that his Father and his Fathers house were slaine for succouring of Dauid ſ 1 Sam. 22 12 he presently tooke to himselfe saying I am the cause of the death of all the persons of thy Fathers House abide thou with me and feare not for he that seeketh my life shall seeke thy life also for with me thou shalt be in safegard The truth of this reason is set downe by the Prophet when he saith t Psal 44 22. Surely for thy sake are we slaine continually and are counted as Sheepe for the slaughter Hereunto the Apostle alludeth u Rom. 8 36. and concludeth the reason in the Epistle to the Romans Cha. 8. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perrill or sword As it it written For thy sake are we killed and are counted as Sheepe for the slaughter Seeing then afflictions are sustained for Christs cause whose shall they bee better accounted then his Reason 2. Secondly there is a neerer coniunction betweene Christ and his members so that we are made flesh of his flesh and bone of his bones If then we bee made one with Christ x Ephe. 5 30. euen members Of his body of his flesh and of his bones the afflictions that are ours must needes be made his the persecutions that are ours must needes be made his the persecutions that are ours are his persecutions our imprisonment is his imprisonment For they that are faithfull are the body of Christ and hee their head so that they with him make but one Christ Hence it is that the Church which is the company of true beleeuers y 1 Cor. 12 12 is called by the name of Christ If any member suffer the head suffereth with it as wel as the members there is such a sympathy feeling between thē so is it betweene Christ and his Church their greefe is his greefe their sorrow is his sorrow their trouble is his trouble This reason is included in the words of the Apostle writing to the Colossians when he saith I fulfill the rest of the afflictions of Christ in my flesh for his body sake which is his Church Vse 1. Let vs come to consider the vses First see heere what Christ accounteth of the sufferings of his Seruants Hee accounteth whatsoeuer is doone to them that are faithfull a◅ done vnto himselfe whether it bee good or euill whether it be comfort and consolation or trouble and persecution True it is Christ Iesus is ascended into the heauens and sitteth at the right hand of his Father so that he can suffer no more he can dye no more yet now hee suffereth in his members that confesse his name and reioyceth in his members that praise his name when they are troubled hee is troubled and when they are comforted he is comforted And first touching afflictions all such as offer wrong and iniury to the Saintes doe offer wrong and iniury to Christ himselfe This appeareth in the words of Christ to Saul who had obtained letters from the High-Priests to put in prison those that called on his name saying to him z Acts 9 4. Saul Saul why persecutest thou me He might haue said why persecutest thou my Saints Why bringest thou them bound to Ierusalem But to enforce his reproofe he telleth him with whom he hath to deale and to whom the iniury and indignity is offered to wit to Christ A notable lesson for all persecuters to ponder vpon and carefully to remember Whensoeuer they take crafty and wicked counsell against the Children of God and they are plotting and contriuing any mischiefe against them when they whet their tongues or draw their Swordes or busie their heads or set a worke their hearts to ouerthrow and destroy them let them by and by consider that Christ calleth vnto them from Heauen with a reuenging voyce Why persecutest thou me If this voyce of Christ were alwaies sounding in their eares and entring into theyr hearts and piercing their consciences it would represse their rage and asswage their mallice intended against the people of God If any man among vs that liueth in the Church were asked the question whether he would persecute Christ in his person imprison him reuile him wrong him afflict him and put him to death if he liued vpon the face of the earth he would bee ready to aunswere God forbid and to defie him that should offer to charge him with it he would aunswere hee looketh for saluation from him and meaneth not to contriue the destruction of him yea he would be ready to say with Hazaell what Is thy Seruant a Dogge that I should doe this great thing 2. Kinges 8. 13. But let vs not deceiue in our selues in vaine wordes that cannot profite whatsoeuer is wrought against the Seruant redowneth to the reproach and contempt of the Maister and Christ will be reuenged of the afflictions layde vpon the least and poorest member that belongeth to his body as if they were infflicted vpon his owne person Hence it is that the Euangelist describing the forme and manner of his last iudgement when Christ shall breake the heauens and come to iudge the quicke and the dead
Churches for the most part on the Lords day assemble at one houre wee come together at one time a blessed houre a blessed time the best houre the best time in the whole Weeke O how should wee loue it how should we desire it how should wee delight in it Then do wee pray for the Church then the Church prayeth for vs then are wee mindfull of our Brethren then are our Bretheren likewise mindfull of vs then is God mindfull of vs all Then we call vpon God for his Saints then doo the Saintes vpon the earth call vppon God for vs then dooth GOD heare vs all both them and vs them for vs and vs for them This is a sweete Harmony and pleasant agreement when wee do thus with one minde and with one mouth glorifie God and with a feeling of Gods mercie can cry out Å¿ Psal 84 1 2 O Lord of Hoasts how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lorde for mine heart and my flesh reioyce in the liuing God On the other side great is their wickednesse and prophanesse that do not affect such times of publicke Prayers they shewe themselues to bee beastly minded and ledâ—… with the wicked Spirit of the Deuill into all abhominations neyther may such looke to finde any benefite or feele any comfort by the Prayers and supplications in those places and at such holie times powred out It is a great priuiledge belonging onely to the faithfull to haue right and interrest in the Churches Prayers It is not so with the wicked so long as they abhorre such meetings which are the most fruitful seasons when God with a gracious dew doth raine vpon his inheritaunce they are as barren trees and as withered branches that are reserued for the fire of Gods vengeance and heauy indignation This is it which the Prophet sayeth t Psal 129 8. They which go by shall not say the blessing of the Lord be vpon you or We blesse you in the name of the Lord. So long therefore as they remaine in this contempt of God and of his Religion the prayers of the Church shall not auayle them 3. Lastly it reproueth such as neglect this duty and whereas they should pray for others do curse and ban them and wish all euil to come vpon them The Prophet Ieremy complaineth that hee had neyther bought nor solde among that contentious people u Ier. 15 10. and yet euery one did curse him These men loue cursing and therfore it shall come vpon themselues and enter into their soules and as they loue not blessing so it shall bee farre from them We are commaunded x Math. 5 44 to loue in stead of hating to do good instead of hurting to pray instead of persecuting and to blesse insteade of Curssing But of this Doctrine wee haue spoken more at large y Vpon the exposition of Numb 21. else-where and therefore will I heere passe it ouer and proceede vnto that which followeth Verse 5. When I heare of thy loue and Faith which thou hast towardes the Lord Iesus and toward all Saints In these words the former Thankes-giuing is amplified by another circumstaunce containing the cause wherefore the Apostle gaue thankes to his God for him and did make mention of him in his Prayers because he had heard by the report of the Brethren howe great Faith and Loue were in him Heerein we haue these particulars to be considered First hee reduceth the principall pointes of saluation to two heads Faith and Loue. In these standeth the happinesse of the godly by these a Christian man is perfected for they are the chiefe graces of the Holy-ghost Secondly he beginneth with Loue and placeth it before Faith Faith indeed is more precious but it is inward and hidden in the heart and in Nature and order goeth before Loue but hee first nameth Loue because it is better knowne to vs better seene of vs and is as the Touch-stone to try our Faith For though the cause be more worthy then the effect yet the effect is more perspicuous and manifest so Faith being the cause of works is more excellent but Loue as an effect is more euident Thirdly wee see that albeit Faith be set in the last place for the reason rendered before yet Fayth is first defined and so the order somewhat inuerted Now it is described and declared by his Obiect that it respecteth Christ Iesus Last of all hee defineth loue which he aplieth to the Saints albeit it extend to Infidels to reprobrates to prophane enemies whom also we are to loue yet a speciall maner of loue is due to the Saints which are members of the same body with vs. For euen as God loueth all mankind and all the workes of his hand who as hee created them so he preserueth them feedeth them giueth them fruitfull seasons filleth their hearts with ioy and gladnesse and maketh his Sun to shine vpon them and the raine to fall vppon them to make them without excuse but he loueth his Church with a speciall loue not onely giuing them temporall blessings but such as do accompany saluation the one hee loueth as his creatures the other both as his creatures and his Children so are wee to loue all mankind as our owne flesh but not in an equal degree with the faithfull who are tied together in a straighter band because there is not mutuall loue betweene the godly and vngodly neither do they grow vppe into one body But the godly are charged to loue one anothâ—… and they are made the members of Christ and heyres with vs of eternall life and therefore loue is especially and principally to be shewed to the Saints that is vnto the Elect which ought to be aboue all the creatures in the world deere vnto vs z Why the elect are called Saints who are called Saints for two causes First because they are purged clensed from their sinnes by the blood of Christ Secondly because they are framed and fashioned by the spirit of God to an holy life and godly profession and conuersation Thus much touching the order interpretation of the words Now let vs see what doctrines arise from hence for our instruction and edification When I heard of thy Loue and Faith The Apostle doth not say heere that he saw and beheld or was an eye-witnesse of the Faith and fruits of the faith of Philemon but that he heard of them by the report of the Brethren Paule at this time as we haue shewed liued at Rome and Philemon dwelled at Colosse many Miles distant the one from the other yet his faith was published and his loue manifested throughout the whole worlde which necessarily inferreth that he openly professed them and made it knowne what religion he was of For if Philemon had not shewed boldly his faith and witnessed a good confession before many witnesses it had beene vnpossible that Paule being so farre from him should haue heard of it
die but if ye mortifie the deeds of the body by the spirit ye shal liue for as many as are led by the spirit of God they are the sonnes of God And in another place Å¿ 2 Cor. 5 15. Thus we iudge that if one be dead and he died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Sanctification goeth alwayes before glorification Euerie one would be glorified but euery one wil not be sanctified euerie one would liue with God but euery one will not dye to sinne euery one would receiue the victory but euery one will not fight the battel But let vs not be deceiued God is not mocked If we would attaine to saluation we must first haue sanctification we must be Saints in this life if we look to be Saints in glory heerafter we must be Saints vpon the earth if we would be Saints in heauen wee must first make a beginning before we can come to the ending We must take paines wee must labour hard and sweate much before we can come to our iourneyes end Let vs therefore take heed we do not make a mocke of the Saints least we mocke at our owne sanctification and consequently neglect nay despise our owne saluation If we make any account of holinesse of life let vs not cast it out as a reproch to bee holy Let vs consider that this is the will of God euen our sanctification it is not therefore his will that wee should delight in prophanesse and vngodlinesse And as for those that are scorned and abused or rather not they indeede or their persons flouted and contemned but their Faith their Religion their Sanctification let them not hang downe their heads and be discouraged but walke boldly through good report and euill report and be so farre from shrinking back for these taunts reuilings that rather we should prepare our selues for an harder battell an hotter encounter We haue not yet resisted vnto blood Remember what our Lorde and Maister hath endured the reproach of the world the slaunders of the vngodly the mockings of the malicious the shame of the crosse and what not We must not looke to fare better then he we must not thinke to be entertained otherwise then he was If this be the worst that they can say by vs if this be the greatest fault they can report of vs that we are Saintes and holy persons let vs not be discomforted but rather comforted heerein that God is glorified in vs his name is honoured and the mouth of Iniquity is stopped hauing nothing to detect vs off nothing to obiect against vs. The enemies of Daniell howsoeuer they watched all occasions and sought all opportunities to betray him and destroy him yet the greatest crime they had to charge him withall t Dan 6. 11. and 3. 12. was that he prayed to his God three times a day and made supplication vnto him The Caldeans had no other fault to charge the Iewes to haue committed then that they would not bow downe vnto an Idol If they could haue found any other matter to accuse them of as Malefactors their malice was so great to their profession and to their persons for their professions sake that they would not haue spared and held their peace But this was the glory of these seruants of God that they suffered not for their sinnes and deseruings but for their faith and a good conscience This was it wherin the Church and faithfull comforted themselues Psal 44. If we haue u Psal 44. 20 21 22. forgotten the name of our God and holden vp our handes to a strange God shall not God search this out For he knoweth the secrets of the heart Surely for thy sake are we slaine continually and are counted as sheepe for the slaughter This is that place which the Apostle alludeth vnto Rom. 8. Whereby he comforteth the people of God in their afflictions whereby we see what is the portion and condition of the Saintes in this life they are sheepe not wolues they are afflicted they doe not afflict they are killed they do not kill they are killed not because they haue forsaken and renounced God but because they would not forsake him and renounce him They are slaine not for their owne sinne but because they would not commit sinne against God If this be our case and condition that we are reproached for our righteousnesse and religion and if we x 1 Pet 4 13. 14. be railed vpon for the name of Christ we haue cause to reioyce in asmuch as we are partakers of his sufferinges and shall be partakers of his glory yea blessed are we for the spirit of glory and of God resteth vpon vs which on their part is euill spoken off but on our part is glorified Let vs comfort our selues and our bretheren with these thinges Vse 2. Secondly seeing all the faithfull liuing in the world are Saintes this serueth to conuince the Church of Rome who appropriate the word Saintes to those that are dead and honour none with this title that liue vpon the earth but such as are departed out of this life and being famous for miracles are Canonized by the Pope whom they account as a God vpon the earth Hence it is that they adde farther that our Church cannot be an holy Church because there was neuer yet any Saint or holy man of it approued to be such by miracle or any other euident token They renounce our Church because it is no holy Church and they conclude it is not holy because we haue no Saints that are in it or euer were of it First lct vs speake of our Saintes and then somewhat touching their Saintes whereof they boast so much and in whom they glory so greatly Touching the former the Prophets Apostles and holy men of the first Churches were professors of the same faith that wee beleeue as appeareth by the Scriptures by which we offer to be tried in al controuersies but our Aduersaries will not deny these to be Saintes and such Saintes as haue beene approued by miracles Againe we haue in our Churches true beleeuers iustified by the bloud of Christ and sanctified by the spirit of God and therefore are Saintes by calling as we haue shewed before We haue the fruites of sanctification as necessary effects of a liuing faith we profit daily in repentance from dead workes we labour more and more for y Col 2 2. 5. Rom 8 16. the full assurance of vnderstanding and stedfast faith in Christ for our redemption But such as liue in sin and walk in the flesh haue not the spirit of Christ they are not of our church they are no true Saints they may bee among vs but they are not of vs. As for the popish Saints which are found in their Golden Legend so called and stand in redde letters in their Kalenders it is no maruell if we do not account
of them when a Caiet tract de concept de indulgent many among themselues doo seeme not much to respect them and affirme that the Saints canonized may be no Saints and the myracles whereupon it is grounded no myracles And because the Church of Rome speaking of Saints doo alwayes meane such as are in the Popes Kalender and of his canonization who is now helde to be the onely Saint-maker vpon the earth and propound such to the people to the honoured and worshipped let vs consider a little what those Saints are whom they adore and call vpon Our Sauiour Christ accuseth and reproueth be Samaritans b Iohn 4. Because they worshipped the thing which they knew not a worship they performed but they knew not what But this falleth flatly and fully vpon the papists heads for they worship many fictions for Saints shadows for men whereas there were neuer any such that liued vpon the earth It were easie to alledge sundry of this stampe but a fewe shall serue and suffice insted of many Saint George is worshipped among the Papists as a renowned Saint but such a Saint as they report and receiue this George to be was neuer extant in the world who is saide to haue killed a Dragon that was so big that foure yoake of Oxen could hardly draw him out of the City which c Baron notat in Martyr Roman Aprilis 23 sundry of their owne writers esteeme little better then a fable Secondly S. Christopher is solemnly adored by the Church of Rome who is reported of some to be a man of twelue foot long and of other to be twelue cubits high this is he that went vp and downe to seeke the Deuill to serue him for he said I go to seek my Lord the Deuill to serue him If this were a Saint hee was one of the Deuilles Saints whom he serued and called him Lord and not one of Gods Saints The like we might say of S. Catherine and infinit other whome falshood hath forged and deuised and superstition norished and retained Moreouer their Legends of Saints are so full of fables and fooleries that they doe not onely set them downe for Martyrs which neuer had being in the worlde but they adore deuoutly for Saints and Martirs those which by the confession of their wisest writers were pagans Iewes traitors hereticks men of a wicked life of a doubtful faith what was the soldier I pray you that pierced the side of christ but an Infidel for otherwise he would neuer haue thrust his speare so spightfully and offred that villany and violence to the body of our blessed sauiour yea it may probably appeare be gathered out of the scripture d Reuel 1 7. that hee was not only a cursed vnbeleeuer but a damned wretch reprobate and no approued history maketh mention of his calling and conuersion yet the blinde ignorant papists do worship this souldier as a Saint vnder the name of Longinus what is this but to make Pagans and Infidels Saints yea when so manie dead mens bones and blood their reliques and ashes are worshipped in euery coast and corner where popery raigneth what assurance can any man haue that he doth not worship the bones bodies of pagans heathens Gamaliell mentioned in the Acts was an incredulous Iew a right Pharisee e Acts 5 39. as apeareth by the counsel which he gaue to the Iewes in the Counsel fit for a Politician vnfit for a Christian shewing rather a wily witty head then a religious hart if he had beleeued in Christ he wold not haue feared to confesse his name yet hath he a place among the Romish Saints and reuerently are his relicks esteemed of them How many of their f Anselme Becket More Fisher Campian Sherwin c. English Martirs were diuellish traitors odious perfidious disloyall seditious rebellious vnfaithful to their Prince enimies to their country Some endeuoured to stir vp forrain Princes against their Soueraigne Lord which no man can deny to bee an act of treason Some went about to stirre vp the Kinges Subiects to rebellion and stood at open defiance and at the swords point with the Prince Others haue bin slaine in the field in the midst of the rebellion which themselues raised among the rebels which themselues armed Others were executed as notorious Traitors for maintaining the Popes Buls of deposing princes and would by no meanes condemn them none of them would promise to ioyn with the Princesse side and take her part if the Pope should send an army against hir to depose her person to spoile her subiects to inuade hir country Of this sort heere set downe thus qualified and sanctified are Becket More Fisher Forest Sanders Campian Sherwin Parry Ballard Babington Someruil and such like who are canonized by the Pope and agnized for Saints by the Papistes they pray vnto them and keep their bones and rags for holy reliques and worship them whereby it apeareth that they put those in the Popes kalender as rubricated Martirs and imagine them to be Saints in heauen who by al likelyhood are tormented damned with the deuils in hel The time will not suffer vs to make a Catalogue of these their Saints but this may suffice to shewe that the Papists honour diuers Saints which neuer liued in the world but are meerely fansied and fondly imagined others that are doubtful not certainly known to be such as they are reported others likewise that were pagans in superstition Iewes in religion Hereticks in profession traiotrs in practise and wicked men in their conuersation of whose damnation in hel there is more certainty then either of their faith in earth or saluation in heauen And thus wee will leaue them their Saints and their Saint-maker Vse 3. Thirdly seeing all they that belong to Christ are Saints it belongeth to euery man to try the assurance of his saluation by the fruits of his sanctification For heerby we may assure our selus that we are in the communion of saints if we lead a sanctified life If we haue our conuersation in holinesse wee shall haue in the end euerlasting life The Apostle teaching that the foundation of God abideth sure so that the Lord knoweth who are his sheweth how wee shal know that we are the Lords euen euery one for his owne assurance g 2 Tim. 2 19. must depart from iniquity Heereunto commeth the saying of Iohn in his first Epistle h 1 Ioh. 1 6 7. If we say we haue fellowship with him and walke in darknesse we lie do not truely but if we walke in the light as he is in the light wee haue fellowship one with another and the blood of Iesus Christ his sonne clenseth vs from all sinne And Paul writing to the Romaines saith i Rom. 8 10. If Christ bee in you the body is dead because of sin but the spirit is life for righteousnesse sake We
themselues may want if they shold be liberal in giuing Answere I answer this proceedeth from the bitter root of infidelity God hath promised to rewarde the liberall giuer but these men haue not hearts to beleeue him to consider that he is true of his word They thinke that by giuing almes they shall be wasted but the spirite of God pronounceth that their wealth shal be increased He that giueth to the poore k Prou. 28. 27 and 11 25. lendeth to the Lord shall neuer lacke The liberal person shal haue plenty and hee that watereth shal haue raine There is that scattereth and more is encreased but he that spareth more then is meet surely commeth to pouerty Whatsoeuer is bestowed vpon the poore is accounted as giuen to Christ who is a rich Rewarder of all that seeke him Hence it is that the Apostle saith l 2 Cor. 9 9 10 Hee hath dispersed abroad and hath giuen to the poor his beneuolence remaineth for euer also he that findeth seed to the sower will minister likewise Bread for food and multiply your seed and encrease the fruites of your beneuolence The Wise man teacheth that if our bread and our bountifulnesse were cast vpon the waters yet after many dayes we shall finde them againe The Husbandman casteth his seed in the earth and burieth it almost an whole year before hee receiueth reapeth the fruit of that he hath sowne Therefore let not those that vse to giue releefe to others feare that they shall want the releefe of others Obiection Again others plead and pretend that they are poore and needie themselues they are rather constrained to receiue then to giue to take then to distribute to accept then to bestow for he that hath but little cannot minister to others But this cannot excuse the neglect of this dutie Answere Let such knowe that if there bee a willing minde m 2 Cor. 12. A Man is accepted according to that which hee hath and not according to that which hee hath not The poore Widdowe mentioned in the Gospell cast but one Mite into the Treesury and yet that which she gaue of her penurie n Luke 21 3. was more respected of Christ then all the aboundance of the Rich. The Churches of Macedonia were themselues o 2 Cor. 8 9. in extream necessity and in great pouertie yet sent releefe to others aboue their abilitie They that were conuerted to the Faith after Christes ascension diminished their owne substance when they solde their possessions o Acts 4 5. and distributed the money among the poore according to the necessities of euery one Euerie man is bound to minister to his neighbour and to supply his wantes as God hath enabled him Obiection 3. Thirdly others alledge for themselues that they haue a great charge and heauy burthen lying vppon their shoulders they must prouide for Wife and Children they haue Father and Mother and Kindered to releeue and if they should not sustaine them they are made worse then Infidels and haue denied the Faith Answere These shiftes cannot serue our turne nor iustifie vs in our euill doing True it is these thinges must bee done but the other must not bee left vndone The Church gathered by Peters preaching after Christs ascending into Heauen not onely spent of their superfluity but solde their patrimonie to releeue the poore yet no doubt they had Wife and Children of their owne to prouide for So no doubt had the Macedonians who not onely according to their power but also beyond their power were willing to doo others good Wee must commit our Children vnto him that hath promised to bee a Father vnto them Hee hath promised that he will not leaue vs nor forsake vs but be our deliuerer p Heb. 13. So that vvee shall not feare what Man can doo vnto vs. Wee haue a full assuraunce of his worde That the righteous q Psal 37 25. shall not bee forsaken nor his seede begge their Bread Such therefore as set their hearts to prepare and prouide much for their posterity do withdraw themselues commonly from helping the poore and by this meanes do oftentimes bring a curse vpon their owne goods so that some of their Children or of their Childrens Children riotously wast them make hauocke of all most vnthriftily Obiection 4. Fourthly some there are that hang backe and will giue no Almes because the poore are lewde and wicked they are Idle and abuse their almes they haue bad tongues and are vnthankful persons towards such as releeue them Answere I aunswere wee must in our giuing respect more the Commaundement of God then the personnes of men and though it fall out that their tongues cursse vs yet if wee succour them in their necessitie the loynes of the poore shall blesse vs and wee shall thereby heape Coales of fire vpon their head and make them ashamed of their euill We are likewise commaunded to loue our Neighbor it is not mentioned in the gospell that we should not loue him except he bee godly We are commaunded to set before vs the example of God r Math. 5. Who maketh the Sun to shine rain to fall vpon the iust and vniust vpon the godly and the vngodly that so we may bee perfect as our heauenly Father is perfect Againe the Apostle Paule hauing taught that ydle personnes which will not labour should not eate Å¿ 2 Thes 3 13. addeth one thing further to bee practised That we should not bee wearie of well-dooing Let vs not therefore so much looke vpon the person of the men as consider the greatnesse of their want Let vs not looke for a recompence from them but from him that hath promised vnto vs that a Cuppe of colde Water shall bee respected and rewarded by him This is it which Salomon meaneth Eccles. 11 3. when hee sayeth t Eccles. 11 3 If the Clowdes bee full they will poure foorth Raine vppon the Earth and if the Tree do fall towardes the South or towardet the North in the place that the Tree falleth there it shall bee In this place the Wiseman perswadeth the Church to liberality toward the poore the Clowds when they are full of water doo not keepe it to themselues but poure it on the earth that gapeth for the raine as if it were a thirst and openeth his mouth to bee refreshed so when men are laden with wealth they are bound to cherish their bretheren as it were pined away with hunger third Then he preuenteth that obiection which Couetous men make to stay their hands from shewing mercie and to shut vp their compassion from the needy because they are wicked and vnworthy of any fauour that they will abuse it to Whoredome to Drunkennesse and to excesse For hee telleth them of the profite and reward that they shall receiue because as the Tree howsoeuer it falleth on the right hande or on the left on the North
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 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
from them God hath giuen them breath and life to doe good to his Church and hee hath lifted vp their heads aboue others in wealth and authority to serue him but they are going out of the World before they know wherefore they came into the World And when they must leaue the World and depart out of it wherein they haue beene but Tennants at will they remember with anguish and terrour of conscience that they haue done nothing lesse then that for which they were sent into it but haue imployed their goods their strength their wit their wisedome their life their dignity and all to oppresse and vex the Church yea to root it if it were possible out of the earth It were good they could in time remember their fore-Fathers Pharaoh Senacharib Ahab Iezabell Iudas Herod and such like Persecutours and Enemies that breathed out threatnings against the Church and as they resemble them in their life let them take heede they follow them not in their death and after their death But let vs that practise better things know that God doubtlesse will remember them in kindnesse that remember the afflicted Saints and cast such off with shame and dishonour that doe despise and despight them We haue a worthy example heereof in Ebed-melech recorded by the Prophet Ieremy i Ier. 38 8 9. 39 16 17 18. who because he intreated for the Prophet and suffered him not to lie in the Dungeon and to dye for hunger through the false suggestions of his malicious enemies God shewed mercy vnto him and deliuered him from the plague that fell vpon the Citty This serueth as an k How the mister is to comfort himselfe in seruing the Church instruction both to the Minister and people If the Minister haue laboured in the duties of his calling and in the seruice of the Church and in the execution of his Ministry and in the feeding of the flock committed vnto him he hath wherein to comfort himselfe he may be assured of his loue vnto Christ and consequently of Christes loue toward him Wee must remember what Christ saide to Peter Louest l Iohn 21 16 17. thou me Feed my Sheepe feed my Lambs So the Apostle mentioning his great paines and troubles and daungers to preach the Gospell that hee seemed as a man eyther distract of his wits or puffed vp with ambition and vaine-glory he assigneth this as the true cause m 2 Cor. 5 13 14. The loue of Christ constraineth vs. If then we consider what loue the Lord hath shewed toward vs or behold how deare his Church is vnto him and with how great a price hee hath redeemed it wee cannot but in the Meditation thereof be thrust forward if we loue him or regard him to performe the duties of our Ministration although they be mightie painefull in seeding in weeding in plauting in strengthning and in comforting according as daily occasion shall be offered vnto vs. But if wee be entred into this calling and do nothing therein but please men and serue our selues and our owne lusts being entred what comfort can wee finde or what reward do we looke for at his hands that hath chosen vs to bee Shepheards and Watchmen Wee must not be like vnto the Prophets mentioned in the Prophet Micah n Mich. 3 11. The Priests of Sion teach for hire the prophets thereof prophesie for Money If then wee haue greater respect to the fleece then to the Sheepe or to the wages then to the worke we serue our selues and not the Lord Christ and he will accept no such seruice at our hands For wee serue our owne bellies but not the Church we fil our purses wee feede not the people Woe o Ezek. 34 1. be vnto such Shepheards should not the Shepheard feede the flocke What will our gaine and glory profite vs at the last day when they must leaue vs and we must leaue them We shall receiue more sound comfort and peace when we shal depart this world and remember what account we are to giue of our paines taken in our calling in our labours vndertaken in the Ministery then in the heaping vp of many liuinges and the getting of much riches If we haue gained but one soule to God he shall stand vp for vs when all the mucke of this earth shall fall downe He shall be our ioy and our crowne when all other delights shall giue vs the farewell Neyther doth this Doctrine and duty serue onely for the comfort of the Minister p How the people are to comfort them selus in seruing the Church but for the comfort of the people that haue endeuoured in their callings to serue the Church and laboured vnfaignedly to seeke the wel-fare thereof They that haue had a sweete feeling of the loue of God are carefull to loue him againe and they that loue him in singlenesse of heart will be enforced and constrained to loue his children and to doe all the seruice they can vnto them They will thinke no dutie too much they will thinke all they haue done all they can do to the Church to bee too little Hence it is that Christ Iesus commending the Church of Tyatira for such good works as were found therein q Reuel 2 19 beginneth with Loue and Seruice First he mentioneth their Loue then he addeth their Seruice to shew that as our Loue must appeare by our fruits of Seruice so all our Seruice must proceede from Loue to those whome wee serue If a man imploy himselfe neuer so dilligently and take neuer so great paines and trauaile with all his power for the peace and good of the church yet if it proceed not from a sincere loue toward them but either from a loue of gaine or a desire of glory or a fame of praise he shall receiue no rewarde at the hands of God This seruice as at all times we must bee ready to make it appeare so especially wee must shewe it in the necessities of the Church When it lyeth vnder the heat of persecution or feeleth the Arrow of famine or beareth the affliction of pouerty and groaneth vnder the waight of these burdens we must remember that we owe our seruice to them as a dutie and that we are the seruants of the Church This shall bee our crowne and comfort in the last day Vse 3. Thirdly seeing God requireth of all true Christians of what condition soeuer they be according to the meanes affoorded vnto them to vse their guifts their power their possessions and whatsoeuer benefits they haue receiued to vse them I say to the comfort and seruice of Gods Saintes it kindleth the affections of Gods people to blesse and praise God for them to speake well of them to pray vnto God for them and to obtain greater blessings for them then they haue bestowed Thus they that doo good to the Church do good to themselues they that giue much vnto them do receiue more and such as haue beene
thine holy Sonne Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israell gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done So then albeit they wickedly intended nothing but to shew their hatred and testifie their enuie in the death of Christ yet God brought another matter out of their mallice and made his endlesse mercy to man appeare in his worke of Redemption God would haue him dye Caiphas would haue him dye Pilate would haue him die Iudas and the Iewes would haue him die but God for our Redemption they for other ends as Iudas for couetousnesse and the Priestes for enuy The History of Iob is a plaine and direct proofe of this point that now we haue in hand he was robbed of his goods depriued of his Seruants and Children through the rage and couetousnesse of his Enemies and by the crueltie of Sathan the p Iob 1. and 2. enemies intended heerein to satisfie their owne couetousnesse the Deuill purposed to bring the Seruant of God to dispaire neither of theÌ„ aimed at any good to Iob but God that ouer-ruleth and ouer swaieth all had another end to try his patience to make knowne his Faith to try his obedience and to giue the deuill the foile ouerthrow Thus then we see that all things whatsoeuer they be are ordered and disposed by the prouidence of God to the good of those that belong vnto him euen then when they doe not intend it Reason 1. The reasons of this Doctrine are apparant to settle our hearts and consciences therein The first is the infinite wisedome and vnsearchable power of â—od who as the Apostle teacheth q 2 Cor. 4 6. bringeth light out of darkenesse worketh by contrary means such as men count foolishnesse r 1 Cor. 1 21. as to saue men by the foolish preaching of the Gospell that is which is esteemed among the wise men of the World no better then foolishnesse When Christ would make a blind man see and restore his sight vnto him Å¿ Iohn 9 6 7. He spat on the ground and made Clay of the spittle and annointed the eyes of the Blinde with the Clay A naturall man would thinke this had beene a way and meanes iudging by humaine reason rather to make a man that seeth to be blind then a man that is blinde to see Christ was able to haue healed him with a word or to haue giuen vnto him new eyes but he chose rather to vse these weak means that in themselues had no power or strength in them Thus was Naaman the Syrian cleansed of his foule Leprosie whereas he imagined the Prophet would come t 2 Kings 5. forth vnto him lay his handes vpon him and call vpon God for him it pleased God to worke by other meanes and to cleanse him by washing seauen times in Iordan We see this in nothing plainer then in the glorious worke of our Redemption The Lord Iesus u Hebr. 2 13. By death ouercame death by humbling of himselfe beneath all x Phil. 3. he was exalted aboue all By making himselfe poore he made many rich By suffering himselfe to be condemned he hath brought vs to be iustified and saued Thus he also dealeth with his owne Children hee bringeth men to Heauen by Hell he leadeth to immortalitie by corruption he guideth them through fire and water to set them in a wealthy place He worketh not by ordinary waies by extraordinarie so often as it pleaseth him When hee would comfort he terrifieth when he would raise vp he casteth downe when he would reuiue he mortifieth when he would exalt he bringeth low when he would make a man rich he maketh him poore This it is which Hannah setteth downe in her Song of Thanks-giuing y 1 Sam. 1 6 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth the Lord killeth and maketh aliue bringeth downe to the Graue and raiseth vp This also the Prophet z Esay 28 21. Esay signifieth The Lord shall stand as in Mount Perazim he shall be wrath as in the Valley of Gibeon that hee may doe his worke his strange worke and bring to passe his Act his strange Act. This is one of the workes of the strange workes one of the actes of the strange actes of God when he turneth euill into good and ordereth the wicked actions of men to the glory of his Name and the good of his Children Reason 2. Secondly it is the pleasure of God to confound the wisdome of Man that cannot attaine to great matters but by great meanes For x 1 Cor. 1 27 God hath chosen the foolish thinges of the World to confound the wise and GOD hath chosen the weake things of the World to confound the mighty things And vile thinges of the World and things which are despised hath God chosen and things which are not to bring to naught things that are that no flesh should reioyce in his presence God disposeth of all things as pleaseth him and oftentimes crosseth the deuises of men They intend one thing but God bringeth to passe another they purpose one end but he will haue another come forth to teach mans wisedome to be but foolishnesse Reason 3. Thirdly he expresseth his wonderfull loue making all things that fall out in the world to serue his Church True it is the Church of God is beset with many enemies that as wilde Boares seeke to roote it out of the Earth as the Deuill which is the Captain of this Army vnder whose Banners are gathered together the wicked world the flesh hell death sin all which multitude as a great hoast muster together to work the vtter ouerthrow thereof yet God that sitteth in heauen maketh all their endeuours and enterprises further the saluation of his Church This the Apostle teacheth y Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose He blesseth their troubles and afflictions and worketh in them patience vnder the crosse humility in suffering and experience of his mercies and maketh them confesse that it was good for them that they haue been afflicted We see this euidently in the example of Iobs troubles and torments that he endured there were many work-men set on worke to wast his goods to destroy his Children to kill his Seruants to afflict his Body to torment his Soule all ayming at this to bring him to despaire and all these Wheeles were set to moue by the Deuill but the Lord out of their sinnes wrought his great good z Iames 1 3 4 Rom. 5 3 4. Making tryall of his Faith to bring forth patience and patience experience and experience hope and hope maketh not ashamed So then seeing God is able to work and doth work both aboue and contrary to means that men imagine seeing he
went Then came he to the second and said likewise and he answeared I will sir yet he went not He seemed forward but he hung backe hee promised much but he perfourmed nothing at all The like we might say of the rich man he came vnto Christ i Math. 19 16. and said vnto him Good maister what good thing shall I doe that I may haue eternall life yet when he was tried hee went away sorrowfull and his good beginnings were as the morning dew verifying that which is spoken in the same Chapter k Verse 30. Many that are first shal be last and the last shal be first Reason 1. Our Sauiour setting downe the parable of the sower yeeldeth diuerse effectuall reasons to moue vs to imbrace this truth For first the Deuill is a subtle enemy that stealeth vpon vs and goeth about like a roaring Lyon seeking whom he may deuoure If the word be not deeply rooted in our hearts but doe onely swimme in our braines and abide in our mouthes it is in continuall danger to be taken away from vs. Hence it is that Christ saith l Math. 13 19 Whensoeuer any man heareth the word of that Kingdome and vnderstandeth it not that euill one commeth and catcheth away that which was sowen in his heart and this is he which hath receiued the seede by the way side This enimy is euer busie with vs and will neuer suffer vs to haue any rest so long as any good thing appeareth in vs. Reason 2 Secondly the Crosse is for the most part the companion of the Gospell which while some seeke to auoid they make shipwracke of faith and a good conscience Our Sauiour describing another sort of hearers saith m Mat 13 20 21. Hee that receiued seede in the stony ground is he which heareth the word and incontinently with ioy receiueth it yet hath he no roote in himselfe and endureth but a season for as soone as tribulation or persecution commeth because of the word by and by â—e is offended So long as we may professe the truth with peace and liberty of conscience and with the fauour of men it is an easie and ordinary matter to be a professor of the Gospell and an hearer of the word But when troubles and tentations arise they that are not throughly grounded do quickly fall away Reason 3. Thirdly as persecutions doe follow the Gospell so for the most part doth shame reproach and pouerty And as it is a common thing with vs to desire the ease of the flesh and the pleasures of the body so we are inclined to couet the profits and commodities of this life This caused Demas to forsake Paule because he imbraced this present world Heerevnto commeth that which Christ teacheth Math. 13. n Mat. 13 22. He that receiued the seede among Thornes is he that heareth the word but the cares of this world and the deceitfulnesse of riches choke the word and he is made vnfruitfull So long as the world as a ranke Thorne sticketh in our throats or rather in our heartes and we begin to preferre it in our thoughts and practises before the truth it is vnpossible that we should holde out our profession vnto the end Wherfore seeing the Deuill is alwaies ready to fist vs persecution to try vs and the world to ensnare vs we must know that for these causes it commeth to passe that many fall backe which seemed forward in the faith Vse 1 The Vses are many that may be made heereof First we may conclude that wofull is their estate and condition that shrinke away and melt as wax before the Sunne The estate of such men is most fearefull inasmuch as they are become very Dogges and Swine It had beene better for them that they had neuer knowne the truth nay it had beene better if they had neuer beene borne as our Sauiour speaketh of Iudas This the Apostle Peter setteth downe in his second Epistle Chapter 2. o 2 Pet. 2 20 21 22. If they after they haue escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue acknowledged the way of righteousnesse then after they haue acknowledged it to turne away from the holy commandement giuen vnto them But it is come vnto them according vnto the true Prouerbe the Dogge is returned vnto his owne vomit and the Sow that was washed to the wallowing in the myre It is a notable comfort vnto vs when we are as faithfull trees in the Garden of God That will bring forth their fruit in due season p Psal 1 3. whose lease shal neuer fade when we do not suffer euery one to go before vs but haue an holy emulation and striuing to go before others and euen to out-goe our selues so it is an euill signe and a fearefull forerunner of condemnation to run and then to giue ouer running to wrastle and then to giue ouer wrastling It is an hard thing to make a good beginning wee are not easily brought to set forward but to trip while we are in our iourney and to waxe weary of proceeding is the common custome of our common professours We see this in the Children of Israell while they were in the Wildernesse going to the Land of Canaan they did not keepe a constant course but sometimes they stoode at a stay and sometimes they went backeward and sometimes they wished themselues againe in the Land of Egypt Thus it fareth with vs that are Pilgrimes and Strangers in this life when we haue once giuen our hand to the Plough we are ready to looke backe as Lots wife did when shee was gone out of Sodome Euery little thing is able to turne vs out of the way and being once turned out of it it is harder to bring vs into it againe then if we were neuer entred into it Wo therefore be vnto such as follow Demas q Luk. 14 30. That beginne to build but are not able to make an ende Great plagues and greeuous iudgements hang ouer their heades they do not returne And repent r Reuel 2 5. and do their first workes and redeeme the time because the daies are euill Hee that knoweth his Maisters will and doth it not shall bee beaten with many stripes Yea often-times God giueth ouer such time-seruers and backe-sliders into a reprobate sence and taketh away his holy spirit from them so that they proue meere Monsters and worse then sauage beastes Who were greater enemies to the Gospell then the Iewes that hade the light among them and offered vnto them whereas by their calling they were the outward Church and the professed people of God Iudas being an Apostle of Christ became the most deuelish man vpon the earth exceeding all the Iewes in treachery and impiety This a greeuous