meanes we can bee pursued after It is not enough to doe good thinges but we must doe them in a right manner we must bee forward and feruent in the doing of them So dooth Paul in this place set vpon Philemon and omitteth nothing that may serue his present purpose Great was the a Exod. 32 19 20 22. zeale of Moses for Gods glory against the Idolatry of the people and afterward for their pardon and forgiuenesse The first Table requireth our loue to God b Math. 22. Withall our heart with all our soule with al our strength and the second Table requireth vs To loue our Neighbour as our selfe so that whether wye performe the duties of the first or of the second Table we must performe them heartily sincerely and earnestly The Prophet Dauid had a zeale as hot as fire c Psal 96 10. So that the zeale of Gods house did eate him vp When we call vpon the Name of God d Rom. 12. Wee are commaunded to be feruent in Prayer In the high work of the Ministery e 2 Tim. 4 2. we are charged to Preach the word in season and out of season to improue rebuke and exhort with all long suffering and doctrine In hearing the word wee are willed to be swift to heare In all the workes of Sanctification we are f Gal. 6 10. warned while we haue time to doe good to all men and to redeeme the time because the daies are euill The Apostle noteth of himselfe touching his owne practise g 1 Cor. 9 19. That to the Iewe he became as a Iew that he might winne the Iewes To the Gentiles he became as a Gentile that he might win the Gentiles to the weake he became as weake that hee might win the weake and he became all thinges to all men that by all meanes he might saue some All which testimonies and consents prooue directly that we must follow after good things diligently Reason 1. The Reasone remaine to be considered First God is delighted with diligence and earnestnesse in our callings and is wont to yeelde a blessing vnto it He promiseth that such h Pro. 2 3 4. As cry after knowledge and search for wisedome as for Siluer and desire it as a Treasure shall vnderstand the feare of the Lord and finde the knowledge of God Earnest Prayer alwaies preuaileth and auaileth much with God Luke 18 2. Iam. 5 16. Feruent zeale addeth wings and maketh it mount vp on high and pierce the Heauens where Lip-labour is lost labour and bringeth nothing but returneth empty to him that made it like the Dew that being raised vp in the day by the beames of the Sunne falleth downe againe in the euening Reason 2. Secondly earnestnesse and zeale are of great waight and force to prouoke others to imitation We must bee examples to them and seeke to draw them to follow vs. This should comfort and encourage vs vnto well doing insomuch as we shall stirre vp other to be like vs and to walke in our steppes This is the reason which the Apostle teacheth writing to the Corinthians i 2 Cor. 9 2. I know your readinesse of minde whereof I boast my selfe of you vnto them of Macedonia and say that Achaia was prepared a yeare agoe and your zeale hath prouoked many Reason 3. Thirdly mens hearts are hardned and their affections frozen they shut their eyes they stop their eares and they turne away their hearts from the truth and therefore in regard of this Iron or Brazen age into which wee are fallen all meanes that can be taken and all occasions that can be vsed are too little though most earnest to worke vpon such tough and rough Mettall This doth the Apostle prophesie of long age when perswading Timothy to wait with all diligence vpon his office hee addeth this as a reason k 2 Tim. 3 4. For the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them an heape of Teachers and shall turne their eares from the truth and shall be giuen vnto fables Seeing therefore the earnest doing of good thinges bringeth downe a blessing from God prouoketh men to an imitation and seeing many are hard-hearted that they will not easily bend and yeeld it followeth that we are bound to do all good duties that belong vnto vs diligently not carelesly forwardly not faintly feruently not coldly Vse 1. Let vs now see what good Vses may necessarily be concluded from hence First we learne that zeale and forwardnesse is a grace and guift of the Spirit to be commended honoured and magnified in the Seruants of God The Lord himselfe commended and blessed the zeale of Phinehas The Apostle l Gal. 4 18. saith It is a good thing to loue earnestly alwaies in a good thing This reproueth those that reproach it and cannot abide it in others They scorne and scoffe at the Seruants of God for doing their duty and so make themselues culpable of an horrible sinne But let not vs be ashamed of the taunts and reproches of them that hate vs and deride vs because we desire to serue the Lord in the vprightnes of our hearts The time will come when we shall receiue the ioy and they the shame We haue a notable example hereof in Michall Sauls Daughter and Dauids Wife When she not able to comprehend the inward motions of Dauids ioyfull heart leaping and dancing before the Lord bringing home the Arke with shouting of voyce with sound of Trumpet and with gladnesse of heart despised him in her heart and came out to meete him and said m 2 Sam. 6 20 O how glorious was the King of Israell this day c. Then Dauid said vnto Michall It was before the Lord which chose me rather then thy Father and all his House and I will be yet more vile then thus and will be low in mine owne sight Where we see it is and euer hath been the lot of Gods Seruants to be branded and vpbraided for their zeale it was neuer liked of cold and carelesse men that are neuer earnest in any thing but in wickednesse nor forward but in following the prophanenesse of their owne hearts While they delight themselues in the pleasures of sinne and walke in their owne corrupt desires they are earnest enough but when they should practise the duties of godlinesse and shew by their godly conuersation whose Seruants they are there appeareth no life of Gods spirit in them they remaine as dead and sencelesse men Vse 2. Secondly negligence and coldnesse in Religion and in performing the duties of Christianity are great sinnes which wound the Soule and procure the wrath of God The Prophet pronounceth those accursed that doe the worke of the Lord negligently The Church of the Laodicea is seuerely threatned to be Spewed out n Reuel 3 16. of the mouth of Christ because it was neither hot
trauailing to the place of Gods worship n Psal 84 6 10 passed throgh many dangers endured much heat and suffered many wants in the wildernes for the pleasure that they took in his seruice The profit they reaped did swallow vp the tediousnes of the paines the loue to his court◠did mittigate the greatnes of the labor This made thē say A day in thy Courts is better then a thousand other where I had rather be a door-keeper in the house of my God then to dwel in the tabernacles of wickednes Where is this zeale to be found among vs Who sheweth this forwardnesse to Gods seruice Or whom can a man single out to say of him that no want or weather doeth hinder him from the exercises of godlinesse Wee are growne vnto that loathing of the heauenly Manna that albeit it fall in the middest of our Campe and round about our habitations yet wee will not steppe out of the doores to see it nor open our mouthes to taste it nor stretch out our handes to gather it either the blasts of winde do trouble vs or the feare of raine doth hinder vs or the heate of Summer doth burne vs or the colde of Winter doth pinch vs or a Lyon in the way doth stay vs and euery trifle stoppeth our iourney If our heart were in the house of God it would quickly moue our feet to carry vs thither But where the heart is not euery member is heauy and hardlie drawne to do their dutie The Deuils do the will of God by constraint and against their wils it must be otherwise with vs. Where the heart is there is our delight The Prophet describing the flourishing estate of the Church sayth o Psal 10 2 3 The Lord shall send the rod of thy power out of Sion bee thou Ruler in the middest of thine enemies thy people shall come willingly at the time of assembling thine Armie in holy beauty the youth of thy wombe shall bee as the Morning Dew Where he sheweth that the people of God were wont to come to the hearing of the word to the partaking of the Sacrifices to the receiuing of the Sacraments and to the exercises of Religion they assembled and gathered themselues together freely and of their owne accord to present themselues before the Lord. This duty is required of vs we must come willingly to Christ to heare him speake vnto vs. It is one vertue to come into the house of God but to come chearfully and comfortably as to a feast is a double vertue and that which giueth life vnto her comming If we come vnwillingly and be drawn to our duty on the Lords day either by shame of the world or by fear of law we come as dead men that are without working of the spirit or desire of profit or feeling of comfort or encrease of Faith or bettering of obedience If the danger of law did not more compel thē then the conscience of their duty or the loue of religion allure them many among vs would sildome or neuer keep the Lords Saboths nor attend vpon his ordinances they com to them as willingly as the Beare goeth to the stake as chearfully as the malefactor passeth to the place of execution Hence it is that some come to this place once a month others once a quarter others only vpon high daies solemne feasts more I think to shew themselus then to labor to saue their souls Such was the zeale of our brethren to the gospell in the daies of persecution that they went more willingly to the fire flame then these men in the dayes of peace com to the hearing of the word and to the house of prayer They were more chearful in suffring of death then these are in seeking the means of life Hence it is that some linger so long before they come are afraid they shall be there too soon Others when they are present giue litle attention not at al regard to profit themselues Others are ready to depart and be gone before the assembly is dismissed and think they haue learned enough These are they that think they are at liberty to do what they list to go and com when they list They make no conscience to begin end the exercises of religion together and so profit accordingly hauing litle more knoledge then brute beasts Vse 3 Thirdly this confuteth the common aduersary which ascribe al to the work done regard nothing at al either the mind of the doer or the maner of doing as their blind distinction de congruo condigno teacheth They hold that the bare presence at the sacrifice of the Masse without any good intention of the mind is meritorious in the sight of God This is their opus operatum the which is indeed the cutthroat of al true religion For admit once into the worship of God an outward resting in the worke done who wil regard the reformation of the hart But this fitteth wel enough the new Roman religion which consisteth wholy in externall obseruations in delighting the eye in pleasing the eare the other senses but requireth nothing aright which may not be performed of a Reprobat God is a spirit p Iohn 4 24. they that worship him must worship him in spirit truth so that whatsoeuer religion resteth teacheth men to rest in ceremonial and carnal obseruations is a false religion inuented by the deuil This also is the error of the ignorant people that wil not be accounted Papists yet are as ignoraunt as they in their practise and as superstitious in their deuotions and as corrupt in their opinions They neuer looke to their harts to purge them nor to their affections to order them aright when they come to the seruice of God If they can say oh we haue heard the worde we haue bin at the church we haue prayed to God they think al is well and that God can require no more at their hands They dreame the whole seruice of God to stand in outward things only as though they were the things wherein the Lord delighteth and not rather the truth and vprightnesse of the hart This is it for which the Prophet Esay reprooueth the people in his time and compareth them to the Princes of Sodom and to the people of Gomorra notwithstanding a zealous obseruation of the outwarde ordinances that they practised God commanded q Esay 1 11 12 13. What haue I to doe with the multitude of your Sacrifices I am full of your burnt offerings and the fat of Rams I desire not the blood of Bullockes Goats and Lambes when you come to appeare before mee who required this at your hands Bring no oblations in vain Incense is an abhomination vnto me I cannot suffer your New-Moones nor Saboths nor solemne assemblies I am weary to beare them because your works are euill But wash you make you clean take away the euill of your works from
forgiuen and forgotten page 243 Doct. 4. Our loue to al the Saints especialy such as haue bin conuerted by vs ought to bee deare and feruent page 254 Doct. 5. The Gospell doeth not abolish or diminish ciuill ordinances distinct degrees among men pag 262 Verse 13. and 14. Doct 1. Euery Christian is bound to serue the common good of the church by what meanes soeuer GOD hath enabled him thereunto pag 272 Doct 2. All christian duties done to God or man must be done willingly and chearefully performed pa 282 Verse 15 and 16. Doct 1. All thinges euen sinne it selfe are ordred and turned by the prouidence of God to the good of the elect page 295 Doct 2. God oftentimes taketh from his seruants outward commodities to bestow vppon them greater page 305 Doct 3. The fals and sinnes of our brethren wherof they haue repented are not to be encreased and amplified with odious and extreame words but rather to be buried and forgotten page 311 Doct 4. The more grace apeareth in any the more should they be tendered and regarded of vs. page 322 Doct 5. Although christian religion do not take away the degrees of persons yet it maketh vs al equall and brethren in Christ page 330 Doct 6. The more bandes and reasons are giuen vs to care for any the more wee are bound to care for him page 337. Verse 17. Doct 1. The consideration of our communion one with another ought to moue vs to regard one another and to do all good one to another pa 348 Doct 2. Among Christian friends all things are common page 350 Verse 18 and 19. Doct. 1. The communion of Saints doth not take away any mans right interest in his priuate possessions and things of this life page 365 Doct. 2. It is lawfull for one man to become surety for another and to engage himselfe and his credit pa 373 Doct 3. Couenants in Writing for debts bargaines and sales are honest and lawfull page 385 Doct 4. Such as haue gayned vs vnto God ought aboue all others to be most deare vnto vs. page 394 Verse 20 and 21. Doct 1. No man ought to be eager and extreame in exacting and requiring their debts dues and demandes from the poore and needy page 407 Doct 2. Whatsoeuer wee desire prouoke and perswade others to doe must be in the Lord. page 415 Doct. 3 Men ought greatly to reioyce at the good and benefit of their brethren in temporall eternal blessings which they see to befall them page 421 Doct 4. Men ought alwayes to hope well and to thinke the best of their brethren not to suspect the worst of them page 426 Doct 5. The faithfull being moued to christian duties haue yeilded more then hath bin required at their hands page 431 Verse 22. Doct 1. Hospitality that is the ioyfull and courteous entertainment of distressed strangers for the truths sake is to be vsed and practised of al the seruants of God page 440 Doct 2. The prayers of the faithfull are auayleable for themselues and others both to obtaine blessinges to them and to remoue iudgments from them page 447 Doct 3. The guifts of God bestowed vpon his Seruants come from his free grace not from our free will or deserts page 457 Verse 23 24. Doct 1. Courteous speeches and louing Salutations are beseeming the Seruants of God page 471 Doct 2. We must not vtterly cast off the weake but shew our compassion toward them page 478 Doct 3. Many that seeme forward in the profession do afterwardes fall backe page 484 Verse 25. Doct 1. Spirituall thinges are to bee prayed for and preferred before earthly things page 500 An Exposition of the Epistle of the Apostle Paul to Philemon The time whē this Epistle was written THIS Epistle is short in Words low in Argument and priuate in regard of the Matter yet the manner of handling is high and heauenly and the Doctrine generall and common to the whole Church It was written as appeareth to Philemon at what time the Apostle was growne olde in yeares was drawing neere his end and was clapt vp and kept in Prison at Rome from whence also he directed sundry Epistles to diuers Churches and particular persons From thence he wrote to the Galathians to the Ephesians to the Philippians to the Colossians and the latter Epistle to Timothy a 2 Tim. 4. which was penned not long before his death and dissolution For albeit he were held in durance and restrained of his liberty that he could not visit the Churches where the Gospell was planted nor lay a new Foundation where as yet it had not beene preached yet he was not idle or vnfruitfull but laboured to do good to the Church by writing when he could not come to bestow some spirituall Graces among them by teaching We see heere that Paul writeth out of Prison and slacketh not to instruct both generall Churches and particular persons From hence we learne that b Doct. 1. The course of the Gospell cannot be stopped the course of the Gospell cannot be stopped but keepeth on his way and passage in the World The truth of the Gospell will haue his free libertie it can be hindred by no Chaines it can be restrained by no Bandes and Boults it can be shut vp by no barres of Iron and Gates of Brasse but breaketh forth as the light of the Sunne out of a darke Cloud We see this euidently in the example of Paul c Act 26 22 28. albeit he were in bondes and Chaines yet he pleadeth his cause with such grauitie of speech with such power of the Spirit with such piercing of the matter with such efficacy of words and with such respect of the persons before whom we spake that he had almost gained perswaded Agrippa to Christianitie The like we see in another place d Act. 28 30 31. when he was brought Prisoner to Hierusalem confined to an House and deliuered to a Souldier to be kept he receiued all that came vnto him Preaching the Kingdome of God and teaching those thinges which concerne the Lord Iesus Christ with all boldnesse of speech without let This appeareth more euidently in none then in Christ himselfe who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men e Luke 23 43. so when he was vpon the Crosse he conuerted the Theefe and was ready to seeke and to saue him that was lost These consents of Scripture come directly to the former point and serue to teach vs that whatsoeuer the purposes and pretences of men be yet they shall neuer bee able to stoppe the streame of the word of God which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men Reason 1. Let vs breefely consider the Reasons First the doctrine deliuered is of God not of Men from Heauen not from the Earth If man were the Authour of it it might
easily bee resisted by the power of man nay it would in time fall downe of it selfe But seeing the whose Scripture is inspired of God and the doctrine thereof hath him for the Authour the light of it cannot be quenched Thus doth Gamaliell reason in the Councell f Acts 5 39. If this be of God ye cannot destroy it least ye be found euen fighters against God Who can prosper that prouoketh God Or who can look for good successe that fighteth against God and against his ordinances Reason 2. Againe God will bring their deuises to naught and confound all their endeuours that goe about to hinder the course of his word Although they band themselues together and assemble against the Lord and against his annointed yet he that dwelleth in the Heauens shall laugh and haue them in derision hee will breake their bandes and crush them in peeces like a Potters Vessell This the Prophet teacheth Psal 33. g Psal 33 10 11. The Lord breaketh the Counsell of the Heathen and bringeth to naught the deuises of the people The Counsell of the Lord shall stand for euer and the thoughts of his heart throughout all Ages Seeing therefore that the Doctrine of the Gospell is of God and that hee will dash them in peeces with a Scepter of Iron that stop the course of it we may truly conclude that the course thereof cannot be hindered Vse 1. The Vses of this point are many which I purpose breefely to point out that we may proceede First waigh with mee from hence the excellency of the word of God Who is ignorant what opposition hath been and is made against it What resisting and contradiction Yet it keepes on his course and hath his passage in the world and runneth through the whole Earth The Apostle declareth That the thinges which came vnto him turned rather to the furthering then to the hindring of the Gospell h Phil. 1 13. so that his bands in Christ were famous throughout all the Iudgement Hall and in all other places So he saith afterward in this Epistle which we haue in hand I beseech thee for my Sonne Onesimus whom I haue begotten in my bondes Was it not enough for the Apostle to labour when he was free and his Feete at liberty but hee must also spread the Net to catch men in Prison The light of Gods truth can neuer be put out the heat of it cannot bee smothered the power of it cannot bee broken Though the Teachers and Preachers of the word may bee stocked and stoned hewen asunder burned with the Fire slaine with the Sword clapt vp in Prison and fettered in chaines yet the word it selfe i Heb. 4 12. is liuelie and mighty in operation it entreth deepely it discerneth sharpely the thoughts and intentes of the heart True it is therefore the Ministers of the Gospell may be bound but the Gospell it selfe cannot be bound Their hands are bound and their feete are chained when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell Nothing can binde the tongue but feare and infidelity If a man binde an Husbandman he hinders his sowing for he soweth with his handes but the teachers being bound the word is not bound for they sow with the tongue Let vt therefore acknowledge that the preaching of the Gospell hath in it a Diuine power nothing can be matched with it nothing can be compared vnto it The Deuill is called in the Scriptures by sundry Names to declare his power the God of the World the Prince of the Ayre the strong man that ruleth the House and he cannot be displaced and dispossessed but by a stronger But the Gospell is stronger then all the power of Sathan and is able to throw him out for it gathereth a Church where he hath his Throne and ruleth in the hearts of the Children of disobedience it deliuereth men from the power of the Deuill and bringeth them into the glorious liberty of the Sonnes of God If a man were in the shaddow of death and had one foote in Hell the word of God is able to bring him backe againe This is it which our Sauiour said to the seauentie Disciples when they returned from preaching the Gospell and confirming it by Miracles that followed it i Luke 10 18. I saw Sathan like Lightning fall downe from Heauen Where he teacheth that albeit Sathan be strong yet the Gospell is stronger so that he cannot stand before it He hath his ouerthrow by it and falleth downe before it as Dagon did before the Arke So the Apostle sheweth k Act. 26 18. that he was called and sent to Open the eyes of the blind that they might be turned from darknesse to light and from the power of Sathan vnto God We see it also in the example of Christ himselfe vpon the Crosse who conuerted the Theefe gaue him faith and repentance and assured him of eternall blessednesse in the heauens The Apostles were forbidden to preach the Gospell through the mallice and madnesse of the High-priestes they were apprehended and imprisoned they were scourged and euilly intreated yet they regarded not the wordes they despised the threatnings of all their enemies and continued to sound out the Gospell in all places Paul and Silas praied and sung Psalmes vnto God in prison and I gained the Iayler to the Faith l Acts 16 30. verifying that which the Apostle speaks in another place m 2 Tim. 2 9. I suffer trouble as an euill doer euen vnto bondes but the word of God is not bound Indeede sometimes it falleth out that the holy Seruants of God haue their hands tyed their feet fettered their bodies imprisoned their tongues cut out that they cannot speake to the people but euen then the word is not bound for then their constant suffering and patient bearing of the crosse doth as by a liuely voyce publish and proclaime the truth of the Gospell for which they suffer and serueth to win many to the Faith of Christ So then the patient suffering of the faithfull though they speake not with their tongues is as a solemne preaching and hath the nature of an effectuall Sermon to gaine many to the Faith Vse 2. Secondly wee see it is in vaine to set our selues against the Gospell of Christ and the Ministers of God that bring it vnto vs. True it is the World endeuoreth nothing more then to hinder the truth and to drowne all memory of the glad tidings of saluation but all their labour is lost and all their purposes shal be frustrate The Tyrants of the Earth may bind the professors of the Gospell but the Gospell it selfe they cannot binde and the course of it they cannot withstand Paul was cast into prison yet he freely preached the Gospell of the Kingdome to all that came vnto him Let all those that say it is in vaine to serue God and to pray vnto him know for a surety that it
suffer with Christ we shall raigne with him if we dye with Christ we shall liue with him if we n Rom. 8 29. 2 Tim. 2 11 12 1 Pet. 4 12. be made like vnto him in ignominy wee shall be made like vnto him in glory The Apostle Peter exhorteth the people of God Not to thinke it strange concerning the fiery tryall which was among them to prooue them as though some strange thing were come vnto them but to reioyce inasmuch as they were partakers of Christs sufferings If any thing be able to lift vp your handes and to raise vp your harts vnder the Crosse this consideration is able to refresh our weaknesse and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded then if the load were laid vpon Christ himselfe On the other side this serueth to terrifie the hearts of all persecuters of the godly and Enemies of all righteousnesse they can neuer escape the hand of God and of Christ whom they do persecute in his members They haue not to doe onely with men like vnto themselues but with him that is the eternall God against whom they can neuer preuaile This is it that deceiueth the proud persecuters of the poore people of God they dreame they haue to doe no further then with weake men who are not able to resist them and that they haue no farther account to make But they must know that their persecutions reach to Christ and that they slander reuile reproach and hurt the person of Christe himselfe so often as they slander reuile reproach and hurt the least and lowest member of Christ and therefore shall not escape fearefull punnishment Hence it is that Christ speaking vnto Saule when hee was conuerted to the Faith o Acts 9 5. It is hard for thee to kicke against prickes It is therefore a fearefull thing to be a persecuter p 2 Thess 1 6. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels c. So the Apostle Iohn describing the tribulation of the Church saith q Reuel 2 10. Behold it shall come to passe that the Deuill shall cast some of you into Prison He doth not say the persecuters shall doe it but the Deuill because he ruleth in them hee carrieth them to do his will albeit they be blind and see it not albeit they be hardned and vnderstand it not albeit they be senselesse and regard it not And our Brother Timotheus c. Heere is the second person writing this Epistle Paule ioyneth vnto him Timothy a man of reuerent account and famous in the Church as he doth in many other places of his Epistles The former Epistle to the Corinthians r Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes the latter by Paule and Timothy Paule and all the Bretheren which he had with him at Rome ioyned together in the writing the Epistle to the Galathians Paule Siluanus and Timothy wrote the Epistles to the Thessalonians So in this place Paule ioyneth Timothy with him in his suit because howsoeuer he were in great credit with Philemon and able to obtaine a great matter at his hands yet he knew he should preuaile better by the helpe and assistance of another then he could do himselfe alone seeing two may preuaile more then one He honoureth him also with the name of a deere Brother whom oftentimes hee calleth his naturall Sonne that his guiftes and graces may be considered with his person and carry the greater waight in his suite and so Philemon sooner yeeld his consent and grant this request beeing requested and as it were set vpon by so many Doct. 4. All duties are better done by the help of others then alone by our selues From this practise of the Apostle we learne that what good thing soeuer we enterprise and take in hand wee shall better effect it with others then alone by our selues The ioyning vnto vs the hand and help of others is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them This the Wise man teacheth Eccl. 4. when he saith Å¿ Eccles 4 9 12 Two are better then one Abimelech being directed by God to stirre vp Abraham obtaineth by his meanes t Gen. 20 17. who prayed for him that which he could not compasse and accomplish alone by himselfe The like we might say of the three friends of Iob they obtained the fauour of God u Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob which without him they could not obtaine Absolom not beeing x 2 Sam. 14 4 able to purchase procure of himselfe the good will of his Father moueth Ioab to deale for him Ioab vseth the helpe of the subtill Woman of Tekoah whereby hee is reconciled to his Father Heereby it commeth to passe y Ephe. 6 18. Col 4. 3. 2 Thes 3 1. that Paule so often requesteth and requireth the prayers of the Church that vtterance may be giuen vnto him that he may open his mouth boldly to publish the secrets of the Gospell All these places of Scripture prooue plainely and directly vnto vs that what matter of waight and importance soeuer we enterprise and goe about it is good for vs to take to our selues the helpe of others to further vs therein Reason 1. The truth of this Doctrine will better appeare vnto vs if wee weight the causes and consider the reasons For first the labour and wages of two is better and greater then of one alone In all doing of duties there z Psal 19 11. is profit reward but where greater strength is ioyned and force vnited there is greater fruit of the labour seene This is the reason vrged by the Wise man Eccle. 4. where the Doctrine hath his confirmation when hee had taught that two are better then one he addeth immediatly a Eccle 4 9. For they haue better Wages for their labour It maketh vs hauing company to be more cheerefull in labouring it deuoureth the tediousnesse and wearisomnesse of the worke and it prouoketh vs to an holy emulation who shall goe before each other Hence it is that Christ Iesus calling and sending out his Apostles b Mar. 6 7. Mat. 10 2 3. did send them forth two and two and the Euangelist doth couple and as it were yoake them together Peter and Andrew Iames and Iohn Philip and Bartlemew Thomas and Mathew c. Thus they were sent and thus they laboured together When God had called Moses to go to Pharaoh and to will him to let his people go he sent him not alone but ioyned vnto him his brother Aaron When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles c Luke 10 1.
wealth a good name fauour friendship or other gifts of the Spirit wee must begin at the roote that is intreat first for the grace of God take hold of his free loue and aboue all thinges beg his fatherlie fauour to compasse vs as with a garment and to defend vs as with a shielde It is in vaine to aske any thing it is in vaine to hope for and to expect any blessing as a blessing before this be asked and obtained This order is to be obserued if wee would enioy and possesse Gods blessinges When the grace of God commeth and maketh vs accepted it commeth not alone but commeth accompanied and bringeth a traine of all other blessings with it Hee that will seeke a benefite from a Prince must first seeke to bee gratious with the Prince and get his fauor he must neuer look to be respected and regarded in his suit that is out of the Princes fauour so if wee would haue wealth welfare ease honour peace prosperity or any other guifts we must before all things labour to bee gratious with the great God of Heauen and seeke to be accepted in his beloued This serueth to reprooue the preposterous course of carnall Men h Horac epistol lib. 1. Epist 1. who set the Cart before the Horse and place the Boby before the Soule and aduance the Earth aboue the Heauen and so ouerthrow the whole order of Nature labouring first for wealth and afterward for vertue first for Riches afterward for Religion first to bee great in the World afterward to bee gratious with God These men seeke from day to day and from yeare to yeare for earthly profites and vanishing pleasures but neuer thinke on the root of all blessings the grace of God This corruption is reproued by Christ who prescribeth vnto vs a better way when he saith i Math. 6 33. Seeke ye first the Kingdome of God and his righteousnesse and all these things shall be ministred vnto you If the things of this world be the first in our thoughts the cheefest in our desires the greatest in our estimation and the best in our imagination we haue our reward wee must looke for no other reward at the hands of God Vse 4. Lastly when we haue found our hearts perswaded and our Soules possessed of this grace of God let vs delight in it let vs rest vpon it let it bee made our stay and comfort in all times and vpon all occasions Let vs remember to be more thankfull to God for it and more ioyfull in it k Esay 9 3. then those that reioyce in Haruest or such as finde great spoiles and rich booties If thou shouldst finde Mines of Siluer and Gold and Mountaines of Pearles and precious Stones they could not giue such comfort and contentment vnto thy Soule as this grace of God is able to doe which is a Iewell of Iewels Blessed is the man that findeth this Treasure and getteth it into his heart for the l Pro. 3 14 15 Marchandize thereof is better then the Marchandize of Siluer and the gaine thereof is better then Gold it is more precious then Pearles and all thinges that thou canst desire are not to bee compared vnto it For these treasures of the earth which worldly men haue in so great price and estimation are bought at a deere rate of the owners but the Lord offereth and giueth his grace frankly and freely vnto vs which neede the same as we read in the prophesie m Esay 55 5 1 Iames 1 2. of Esay and in the Epistle of Iames. Secondly the Marchandize of these Pearles may be stolne from vs we cannot so safely and closely lay them vp but time will consume them rust will rot them and Theeues will steale them n Math. 6 19 as our Sauiour teacheth in the Gospell But the grace of God shall neuer dye or decay but is euer flourishing and euerlasting Lastly the gain of Siluer Gold if we could possesse it in the greatest measure is but to maintaine the body and to prouide for this present life for a season but the gaining of grace and the fauour of God is an entituling of vs to the Kingdome of heauen and to eternall life which he that hath this grace of God in his heart shall possesse for euer Indeed few men do beleeue this because they make more reckoning of thinges earthly then heauenly but all men shall finde it to be true in the end This treasure the poore may haue as well as the rich In all tentations this will stand by vs and raise vs vp when we are cast downe and strengthen vs when we are weake This grace whereby wee are freely beloued will goe with vs abroad will stay with vs at home will lye downe with vs in bed will sit with vs at Table will direct vs in prosperity will sticke to vs in trouble will comfort vs in sicknesse will solace vs in death and will accompany vs to heauen To desire this is the best couetousnesse and that which onely hath alowance and approbation from God o 1 Cor. 14 1 and therefore the Apostle chargeth vs to couet spirituall thinges All these thinges teach vs to rest and rely vpon the grace of God as vppon the onely comfort of our Soules and the very life of our liues according to the practise of the Prophet Psal 4. after he had desired of God to lift vp his louing countenance vpon him he addeth p Psal 4 8. I will lay mee downe and also sleepe in peace for thou Lord onely makest me dwell in safety And peace c. Hitherto we haue spoken of the first blessing which the Apostle craueth for them to wit the grace of God which is the grace of graces Now followeth the second which is peace which is a notable fruit growing vpon the blessed tree of grace This signifieth the quiet concord and vnity which the faithfull are made partakers of beeing once ingrafted into Christ and brought into the bosome of the Church They find peace and are at an agreement which hath many branches and standeth of many parts euery one whereof is a most worthy blessing First q Rom. 5 1. wee are at peace with God when we are reconciled vnto God in Christ so that he hath no quarrell or controuersie against vs. Rom. 5. 1. Secondlie wee are at peace with the elect Angels r Psal 91 11. which pitch their Tents round about vs and are set to guard vs least we dash our foot against a Stone Thirdly we are at peace with our selues when our consciences enioy quietnesse and tranquility not accusing or condemning but excusing and cleering vs being washed in the blood of Christ Å¿ Phil. 4 7. This is that peace of God which passeth all vnderstanding Fourthly wee are at peace with Gods Children t Esay 11 6. foretold by the Prophet that the wilde Beasts and tame should dwell together the cruell and the gentle should
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
horror of conscience vexation of spirit and confusion of face Woe then woe I say to all idle Ministers and sluggish people that when they are to bee gathered vnto their Fathers and ly vpon their death beds cannot remember what good they haue done but shall bee troubled and tormented with the consideration of this what good they might haue done that they might haue beene fruitfull trees but haue beene barren Good ground but haue beene euill These men haue nothing else to muse and meditate vpon but how they haue spent whol dayes and nights whole moneths and yeares in eating and drinking in feasting and company in pleasures and pastimes in surfetting and drunkennes and what comfort shall their poore distressed soule and languishing bodye feele in that day but crie out with a lamentable cry and a pittifull howling able to mooue the stones and to pierce the rockes that all is vanity and then condemne their folly that haue placed their happinesse in this vnhappinesse and the ioy of their spirit in this sorrow of their heart For if that be true which the Prophet saith o Psal 128 1 2 Prou. 10 4. Blessed is euerie one that feareth the Lord and walketh in his wayes when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee It is no doubt as true that such as eate not the fruit of their labors but eate the fruite of their lazinesse and loytering are accurssed This is it which our Sauiour addeth p Luke 12 45 46. If that seruant say in his heart My Maister doth deferre his comming and shall begin to smite the Seruants and Maidens and to eate and drinke and to be drunken The Maister of that seruant will come on a day when he thinketh not and at an houre when he is not ware of and will cut him off and giue him his portion with the vnbeleeuers that Seruant that knew his Maisters will and prepared not himselfe neither did according to his will shall be beaten with many stripes Where he teacheth that as eternall life is the reward of diligence and discharge of our duty so is eternal destruction the wages of all idle bellies Such as do no good to others shall know at the last that they haue indeed done no good vnto themselues The more seruiceable wee haue beene to others the more profitable shall we be in the end to our selues and the comfort of all shall be felt in our hearts when wee shall say with the Apostle q 2 Tim. 4 7 8 I haue fought a good fight I haue finished my course I haue kept the Faith henceforth is laid vp for me the Crowne of righteousnesse which the Lord the righteous iudge shall giue me at that day and not to mee onely but vnto all them also that loue his appearing A notable example heereof wee haue in Obadiah who was Gouernor of Ahabs house when he saw himselfe in distresse of famine in fear least Eliah should depart he called to remembrance the fruits of his Faith the worship of God and the fauour shewed to his children and heerein hee was comforted When Iezebel r 1 Kin. 18 13 slew the Prophets of the Lord he hid an hundred men of the Lords Prophets by fifties in a Caue and fed them with bread and water Let vs therefore neuer bee without such arguments to comfort vs wee shall finde the benefit of them when we are in trouble and especially when we are going out of the world And that whatsoeuer good thing is in you through Christ Iesus may be knowne The Apostle in these wordes mentioneth this to be the cause why he would haue the guifts of God bestowed vpon Philemon to be communicated to others because by that meanes they might be made knowne to others and acknowledged by others and so spread abroad farre and neere Doctrine 3. The goodnesse of God toward our selues or other must be made knowne Wee learne from hence that it is the duty of euery one to manifest and shew forth yea to spread abroad and to speake of the guifts of God bestowed vpon themselues and others When God is good toward vs and distributeth his graces among vs we must be ready to confesse and acknowledge them when we feele them in our selues or see them in others This our Sauiour a Mat 5 16. teacheth Math. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in Heauen Thus the spirit of God in the Scriptures remembreth the righteousnesse of Noah the faith and obedience of Abraham the patience of Iob the chastity of Ioseph the meeknesse of Moses the single heart of Dauid the sincerity of Nathaniell the labours of Paule the repentance of Peter the restitution of Zacheus Christ Iesus publisheth the graces of God that shined in Iohn Baptist b Iohn 5 35. he saith he was a burning and shining Candle and that they would for a season haue reioyced in his light The Apostle declareth c 1 Tim 4 14. that the faith of the Romanes is published throughout the whole world The praise of Timothy was noysed and notifyed in the Church wherof Paule putteth him in mind to make his proceedings answearable to his beginnings and to the hope that was conceiued of him c 1 Tim 4 14. Despise not the guift that is in thee which was giuen thee by prohecie with the laying on of the handes of the company of the Eldership So likewise the fact of Mary annointing the body of Christ and working a good worke vpon him to bury him is commanded to be made knowne and not kept secret d Mat 26 13. Verily I say vnto you wheresoeuer this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken off for a memoriall of her Thus the Apostle remembreth the e 1 Thes 1 3. effectuall faith and diligent loue and the patience of that hope in our Lord Iesus Christ which was in the Thessalonians So he recordeth and commendeth the liberallity that was in them of Macedonia toward the poore Saintes at Ierusalem that were in distresse All which Testimonies serue to teach vs that it is our duty to publish the guifes of God vpon vs or our bretheren not to hide them to spread them abroad not to smother them to make them knowne not to couer and conceale them to our selues Reason 1. And albeit these examples may be sufficient to moue vs to embrace this as a certain truth yet we haue sundry reasons yeelded in the Scriputre farther to confirme it vnto vs. First to the end that Gods graces being seene knowne he may be glorified and blessed for them who is the author and giuer of them It ought to be our chiefest desire and study that God may haue his praise and glory among vs. This is that reason which Christ our Sauiour
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
ſ Gen. 31 40. Hee was in the day consumed with heate and with frost in the night and his sleepe departed from his eyes whatsoeuer was torne of Beastes he brought it not vnto him but made it good himselfe This is it which the Centurion in the Gospell confesseth and commendeth in his seruants t Math. 8 9. For I am a man also vnder the authority of another and I haue Souldiers vnder me and I say to one Goe and he goeth and to another Come and hee commeth and to my seruant do this and hee doth it These examples also of that seruant and Souldier that waited vppon Cornelius is notable to this purpose u Acts 10 7. who being trained vp in the feare of God shewed all fidelity and forwardnesse to performe the will and commaundement of his Maister and went to bring Peter by whose Ministerie they might bee further instructed Thus we see that religious seruants are the best Seruants the most dilligent Seruants the most true and trustie Seruants the most prouident and profitable Seruants and therefore it belongeth to al Masters of families to be carefull to teach them the feare of the Lorde and to traine them in the wayes of godlinesse Heereby they shall honor God heerby they shal do great good to their soules heerby they shal discharge a good Conscience heereby they shall procure their owne profite and further their owne gaine Which in times past was to thee vnprofitable but nowe profitable both to thee and to mee The Apostle in this place speaking of the estate of Onesimus and shewing what hee was before his Conuersion and what hee was after dooth fitly distinguish the times and sayeth that before his Calling to the Faith hee was vnprofitable seruing to no other purpose but to feede himselfe and fill vp a place but no good no grace no godlinesse appeared to bee in him But where did he conuerse and lead this life Was it where the name of God was not knowne or where the sound of the Gospell was not heard No it was in faithfull Philemons house This may at the first seeme a very strange and wonderfull thing that he liuing in so religious an house in so reformed a family with so godly a company which had the reputation of a little Church should fauour nothing of piety nothing of Christianitie but remaine in vnfaithfulnesse toward God and in vnrighteousnesse toward his Maister Doctrine 2. In godly families are manie times vngodly Children and Seruants In godly families are manie times vngodly Children and Seruants From this description of Onesimus in the time of his ignorance before his eyes were opened and his heart reformed wee learne that it falleth out notwithstanding the desire and diligence of the Gouernors of the house that in reformed families are oftentimes found vnreformed persons In godly places do many times lurke vngodly Children and vncorrigible seruants into whose hearts no instruction will enter and whose disposition no meanes of reformation can alter We see this in the first family that euer was vpon the earth and there haue beene no more wicked men in the world then they that haue had the best meanes to direct them Adam had malicious and murthering Caine Abraham had persecuting and sauage Ishmaell Noah had scoffing and cursed Cham Isaac had vngracious and prophan Esau Dauid had ambitious and aspyring Absalom So it was with Eli with Samuel with Hezekiah with Iosiah sundry others who after good means vsed by themselues haue found much euill practised by their Children The Fathers are often carefull to lay a good foundation to nurture their children with good instruction a Homer Odysis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet few children prooue like their Fathers but are a degenerate and vnregenerate off-spring Reason 1. And albeit this do sufficiently appeare vnto vs by Testimonies of Scripture and by daily experience yet we shall farther be confirmed in this truth if we waigh the Reasons whereupon it standeth First Religion commeth not by inheritance and grace cannot be conueyed by propagation but euery man begetteth his like as he himselfe is by nature as one Serpent engendereth another This Moses teacheth that when Adam was faln from God and had lost the grace of sanctification b Gen. 5 3. He begat a child in his owne likenes after his owne Image Godly Parents may leaue their children temporal possessions but they cannot bequeath vnto them Faith and a good conscience which are not to be found in the naturall man Reason 2. Secondly there must be a new byrth begun by Gods spirit for the grace of regeneration whereby we are brought to haue one foote in Gods Kingdome is not of flesh and blood but of water and the spirit it is not of the will of man but of the worke of God This is it which our Sauiour setteth downe c Iohn 1 12 13 and 3 3 5. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his Name which are borne not of bloode nor of the will of the Flesh nor of the will of man but of God Likewise when hee disputed with Nicodemus who was ignorant of this Doctrine he saith Verily verily I say vnto thee except that a man be borne of Water and of the spirit he cannot enter into the kingdome of God It is he onely that gaue the heart that is able to change the heart it is hee that gaue the eyes that is able to open the eyes Reason 3. Thirdly albeit the vnregenerate persons and loose liuers doe not want education and good bringing vp yet they are not amended and reformed because God doth not purpose their conuersion but appoint their confusion The Lord stirred vp Pharaoh d Rom. 9 17. to this same purpose that hee might shew his power in him and that his name might be declared throughout al the earth yet he sent vnto him Moses and Aaron to cleare his owne Iustice to make him without excuse The like the Scripture speaketh of the sonnes of Eli who were reproued of him for making the Israelites to trespasse and to abhorre the offerings of the Lord yet they regarded not his reproofe beeing the Father of their bodies the Priest of the most high God and the iudge of the people and this reason is rendered why they obeyed not his voice hearkned not to his Counsell e 1 Sam. 2 25. Because the Lord would slay thē So then whether we do consider that grace cannot be conueyed by propagation or that it is the proper worke of the spirit to effect our regeneration or that God will glorifie his great name in the confusion of such as break the bands and cast away the Cordes of Discipline from them wee cannot greatly maruaile that in reformed places are oftentimes to bee found vnreformed persons Vse 1. Let vs make vse of this Doctrine and see
Away from me ye wicked for I will keepe the Commandements of my God So the Apostle Peter admonisheth al those that would be deliuered from destruction m Acts 2 40. To saue themselues from a froward generation Likewise Moses Aaron exhorting the people to beware of Corah Dathan and Abiram and the Rebellious rowt of their adherents saith n Numb 16 21 24 26. Seperate your selues from among this Congregation depart from the Tents of these wicked men and touch nothing of theirs least ye perish in all their sinnes The vngodly haue their prophane meetings their drunken feasts their vnlawfull pastimes let vs not pertake with them in their euill which is the right way and the ready means to quench all holy desires and good purposes in vs as fast as the friendship of the faithfull is able to kindle them in our hearts When shall wee see wicked men striue and contend to come into the Company of the godly They account nothing so vnsauoury vnto them nothing so irkesome nothing so troublesome albeit they might bee helped and benefited by their blessed meetings How is it then that we should desire or affect the conuersation of the vngodly by whom we can no way bee furthered in any good thing but be corrupted and defiled in our wayes to the dishonour of God to the danger of our soules and to the peruerting and poysoning of others Vse 3 Lastly seeing there is a Communion and fellowship of all the blessinges of God bestowed vpon vs it is our dutie to loue one another to performe al duties of loue to the benefit of others as if we were one man This the Prophet teacheth o Ier. 32 38 39 They shall be my people and I will bee their God and I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their Children after thē So the Apostle p 1 Pet. 2 17 3. 8 4 8. 5 5. Peter chargeth vs to loue brotherly fellowship saying Be of one mind one suffer with another loue as Brethren be pittifull be courteous submit your selues one to another render not euill for euill neither rebuke for rebuke but contrariwise blesse knowing that yee are thereunto called that ye should be heires of blessing Whereby it appeareth that there are many duties as it were branches of this loue as wee see Rom. 12 9 10 13. where many particulars of this vnfaigned and feruent loue are expressed and we are admonished as members of one body to prouide one for another We are bound to employ our gifts not only to our own benefit but to the benefit of the whole body as the eye seeth not for it self alone the hand worketh for all the parts the foot walketh for euery member So if we be true and faithfull Christians we ought to carry this minde to be ready to do seruice one to another If we haue knoledge it is our duty to teach others if we haue wisedome it is our duty to counsell and direct others if we haue the guift of exhortation we are to disswade from Vice to perswade to Vertue and to stirre vp others to good things If we haue riches and outward blessings we must giue chearefully not onely of our superfluity but of our penury and necessity if neede so require We haue al receiued som gifts none is an empty vessell without liquor or a dead tree without fruite God to make men without excuse hath bestowed somewhat vpon all q Math. 25. 1 Pet. 4 10. Some haue receiued fiue Talents some two Talents and some one Talent Let euery man as he hath receiued the guift minister the same one to another as good disposers of the manifold grace of God We are ioyned together in a spirituall society and haue great neede one of another as the hand cannot say to the foot I haue no neede of thee so no man can say to any of his Bretheren I haue no neede of you The rich cannot liue without the poore and contrariwise the poore cannot continue without the rich As it is the duty of such as are poore to labour in their callings it is the dutie of the rich to releeue them not to despise them to comfort them not to contemne them to help them not to disgrace them These practises of loue are a Christian mans badge declaring euidently what Maister he serueth to whom he belongeth We must shew our selues ready to ride and runne to vse our Friends and pursse for the good of others Hence it is that the Apostle commendeth in the Church of the Thessalonians not onely their loue r 1 Thess 1 3. but their labour of loue performed with all carefulnesse and cheerefulnesse Our loue therefore must not be idle but diligent not standing in word but in worke not in profession but in action Moreouer we must by all good meanes procure the good one of another and beare the reproofe of a friend that seeketh to set our sinnes before vs and to bring vs into the right way This is it which the Apostle signifieth to the Galathians ſ Gal. 4 12. Be you as I for I am euen as you I beseech you Brethren ye haue not hurt me at all Whereby he meaneth that albeit he was compelled to vse sharpe reproofes as it were eating Corasiues and strong Purgations that thereby he might stirre them vppe to repentance and shew them from whence they were fallen yet his minde was not changed toward them nor his loue turned into hatred as if he should say Think not that my conuincing of your errors and reprouing of your back-sliding from the sincerity of the Gospel proceedeth from any mallice toward you for I am the same man I was and therefore looke that your minds be not estrange from me for I doe tender you euen as mine owne selfe Seeing therefore a mans friend is all one with himselfe one is bound to seeke the good of another and to beare the reproofes of things amisse with all patience Lastly let our cōmunion worke in vs a liuely feeling as well of the prosperous estate as of the hard condition of our Brethren eyther to reioyce with them or to lament with them as occasion is offered This is the exhortation of the Apostle to the Romans Chapt. 12. when he hath stirred them vp to loue without dissimulation to seruice without slothfulnesse to humility without disdaine to patience without reuenge to blesse without curssing to distribute without grudging to pray without fainting he saith t Ro. 12 15 16 Reioyce with them that reioyce and weepe with them that weepe be of like affection one toward another This teacheth vs that all the godly ought to haue as it were the same will and wish u Phil. 3 16. they ought to thinke the same thinges to speake the same thinges to further the same thinges one in another The profits and disprofits of our
if he goe about to perswade vs that wee shall merit eternall life by our faithfulnesse in our Ministry and by diligent instructing of the people committing to our charge q Lib. de obitu Knoxi we must resist the subtill Serpent and defie him and deny his merrits It is the duty of all the godly that haue this Worlds goods to giue almes to the poore especially to the godly poore but if he mooue vs to giue Almes that we may get Heauen or gaine the praise of men we must striue against his tentation and not suffer our selues to be deluded by him For this is as much as if he should say vnto vs I would haue thee pray but thou shalt obtaine nothing I would haue thee giue almes but thou shalt haue no reward Seeing then we are subiect to a double tentation of Sathan who goeth about like a roaring Lion seeking whom he may deuour so that he will if it be possible hinder vs from Prayers or if he cannot will corrupt them with his Leauen of merrit we must prepare to resist him r The meanes how to resist Satan in his tentations both waies Whensoeuer he goeth about to stay vs from praying vnto our heauenly Father we must resist him strong in faith and oppose against him these Meditations Let vs remember Gods most holy commaundement to call vpon him in the day ſ Psal 50 15. of trouble and that wee are continually to watch and pray t Luke 22 40 46. least we fall into tentation We haue together with the precept a promise annexed for our comfort and greater encouragement to this duty that he is neere to all that call vpon him euen to all that call vpon him in truth yea the eies of the Lord are vpon the iust and his eares are open vnto their prayers Let vs consider that there is an absolute necessity of the inuocation of his Name and of crauing his assistance that we may be freed and deliuered from the snares and assaults of the Deuill and that hee would giue vs strength to ouercome them and not suffer vs to be tempted aboue our power but giue a blessed issue of the tentation that we may be made able to beare it And as the necessitie is great to call vpon him daily In whom we line and mooue and haue our beeing so the profit thereof is no lesse it bringeth a blessed experience and tryall of Gods goodnesse and mercy toward vs It encreaseth his spirituall graces in vs and maketh vs zealous in all good workes It obtaineth those thinges that we want and remooueth the iudgements that hang ouer vs or are vpon vs. We haue the examples of all the faithfull as a Cloud of Witnesses to incite vs to this duty And if we put foorth our hands to take and vse any of the Creatures or blessings of God without asking him leaue we are no better then Theeues and Robbers These and such like Motiues serue to kindle our zeale in Prayer to quench the fiery darts of the Deuill which he casteth at vs. If he go about to puffe vs vp with pride through an opinion merriting by any euen our best workes of Prayer or Preaching or Almes-deedes wee must know that all our workes are vnperfect and that the good thinges in vs are his owne guifts Hence it is that the Apostle saith of himselfe and all his labours u 1 Cor. 15 9 10. I am the least of the Apostles by the Grace of God I am that I am and his Grace which is in me was not in vaine I laboured more aboundantly then they all yet not I but the Grace of God which is with me And in another place x 1 Cor. 3 7. Neither is he that planteth any thing neither he that watereth but God that giueth the encrease Againe y 1 Cor. 4 7. What hast thou that thou hast not receiued If thou hast receiued it why boastest thou as though thou hadst not receiued it It is a worthy saying set downe by our Sauiour z Luke 17 10. When ye haue done all those things which are commaunded you say We are vnprofitable Seruants wee haue done that which was our duty to doe Wherefore we must labour in all our workes to see our imperfections to cast downe ourselues in humility before the Iudgement seat of God and to referre all things to his glory The Apostle giueth this generall rule a 1 Cor. 10 31 Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God And if in these ordinary and naturall workes we must ayme at that end as at a marke how much more in the Mysteries of our saluation and the great keyes of our Religion ought wee to giue thankes vnto God for blessing vs with spirituall blessings in heauenly thinges We are not able to inspire Grace into our barren hearts it is the guift of God and therefore he must be confessed the giuer of euery good giuing and perfect guift to the glory of his owne Name And for our selues let vs in all duties of our obedience Prayer Almes or whatsoeuer workes approoued of God prepare our selues to bring humble and broken hearts freed from the Thornes of pride and vaine-glory This is taught by Dauid in the Psalme b Psal 51 17. The Sacrifices of God are a contrite Spirit a contrite and a broken heart ô God thou wilt not despise The like we see Esay 66. c Esay 66 2. To him will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my wordes And thus was the practise of Daniell in his Prayer d Dan. 9 18. O Lorde encline thine eare open thine eyes and behold our desolations for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies This humility shall appeare to be in vs if we referre the end of all our actions to the honour of God and make that to be the scope Let the principall end be the glory of God the next the saluation of our Soules the third the edification of our Brethren in Christ Iesus Let vs cause our light so to shine before men that they may glorifie our Father which is in Heauen and then let vs follow those thinges which concerne peace and where-with one may edifie another Vse 2. Secondly as by the free bestowing of the graces of God we are taught to giue him all possible praise so it taketh away all opinion of the merits of workes wherein proud flesh is ready to trust For to place Merit and Iustification in our owne workes is to rase down a cheefe Foundation and principall Piller of Christian Religion both because thereby we abolish Grace and renounce saluation by Christ and make euery man a Sauiour to himselfe and so exclude saluation by Christ all which are shamefull Heresies and horrible blasphemies and detestable abhominations As many
disease which we desire to haue remoued that driueth vs to the Phisitian And we haue no promise to obtaine earthly thinges except we seeke them as we ought to seeke them and follow the right manner that God hath left vnto vs to find them Many seeke after them and pray for them but they do not obtaine because they aske amisse It is our duty not onely to pray for lawfull thinges but also in a lawfull manner A man may do a good thing after an euill manner it is in our actions so it may be in our prayers An indirect and vnsanctified order may marre and corrupt a good and godly prayer To conclude therefore let vs know that this grace and fauour of God so often remembred in Paules Epistles and so often craued and prayed for to be bestowed vpon the Saints is onely able to giue satisfaction and contentment vnto the soule to stay and rest vpon and therefore we ought aboue all other thinges to labour earnestly to feele it in our hearts Indeed it seemeth nothing and base in his eyes that hath it not but when a man once knoweth the worth and value of it and tasteth the sweet comforts of it within him he is ready to sell all that he hath to enioy it and retaine it he is content to renounce and forsake all Dignity and Honour all Glory and Praise all Health and Beauty all Friends and Fauour all Wealth and Treasure all Ioy and Delight all Mirth and Melody yea Brethren and Sisters and Lands and Wife and Children and all thinges that may be deare vnto him rather then depart from this Iewell of grace farre in price aboue all the Iewels of this World It is with vs in respect of spirituall thinges as it fareth with the buyer while he is in buying his commodity before he is possessed of it according to the discription of Salomon Prou. 20. i Prou 20 14. It is naught it is naught saith the buyer but when he is gone apart he boasteth He diminisheth the goodnesse of it he saith it is to much it is not worth the money you aske for it but when he hath purchased and possesseth it he praiseth his penniworths and iudgeth it better then his money So is it with all Heauenly graces so long as we are destitute of them we thinke them not worth our labour and trauel seeking and enioying we esteem euery houre too much that is spent in following the meanes appointed to obtaine them and albeit God call vnto vs k Esay 55 1 2. to come to buy and eate to come I say and buy Wine and Milke without Siluer without mony yet we haue no eares to heare nor leisure to attend nor harts to consider of his calling But when once we haue found thē and know the iust price and value of them we would not loose them for all the World nor for a thousand worldes if they were offered vnto vs nay we are willing to sell all we haue to haue them continue and abide with vs according to the counsell of the same Salomon Prou. 23 23. l Prou 23 23. Buy the truth but sell it not likewise wisedome and instruction and vnderstanding Let vs therefore grow in loue with this grace of God that we may haue our hearts established with it Let vs do that now which wee would do at the last gaspe and breath Then we are ready to renounce the World and to preferre one drop of grace and faith before a Kingdome Let vs now begin to learne wisedome let vs prostrate our selues before the Throne of grace let vs neuer giue rest to our soules vntill we find it and let vs sue vnto him that is the Author and Fountaine of all grace to wit Christ Iesus to whom with the Father and the Holy Ghost be all glory and praise for euer Amen FINIS A Table of the principall Contents of this Booke A ABraham receiued Angels page 281. Hee and Lot reconciled 252 253 Absence of the Pastour hurtfull 196 Absence of the people from the Pastor 202. reasons against it 203 Abuse of the Ministers 397 Abuse of Gods prouidence 299 Accepting of personnes 189. not with God 331 Acount of our faith must be giuen 91 92 Action differs from euill in it 307 Admonition 207 Adoration of Saints 146 Adulterer penitent is no adulterer 318 Affect such as haue most grace 186 Affection betweene Pastor and people 189 Afflicted are not greatest sinners 13 Afflictions serue for confirmation of others 12. common to godly and vngodly 19. they are profitable 207 Agreement betweene Paul and Iames in matter of Iustification 191 192 All things not to be done of al. 11 Almes houses 156 Almes must be chearefull 285 Amen 494 Anabaptists 265 367 387 Apphia Philemons wife 8 Appeare all must before God 337 Apostataes 486 Application 76 Archippus 8 Assurance of faith no Doctrine of presumption 180 Assemblies of the Church 84. they are beasts that reiect them 85 Assurances lawfull 385 Aske no vnlawfull thing of others 418 Atheists 209 Attention required 219. three benefits of it ibid. Authoritie giuen to the Ministers 163. they must not abuse it 170 Authoritie absolute no man hath 419 B Backbiters 427. the sorts of them 427 428 Back-sliders 132 150 491. they proue worse then others 486 Bands where the greatest are should be most loue 337. the more bandes are broken the greater sinne 341 Good Beginninges helpe not without proceeding 132 Bellarmines doctrine of Princes 267 Benefit of others is to bee sought 135. Benefits that come by instruction 40 Benefit bestowed vpon Saints shall not be lost 280 Better too forward then backward 75 Birth-day 424 Blessed that suffer for the truth 14. not all that heare 242 Blessed that liue in Gods fauour 57 Blessings are to be craued from GOD in Christ 61. ascribe them not our selus 63 Blemishes of body no sinnes 315. to be patiently borne 316 Blind zeale See zeale Blind deuotion 288 Blind not to be discouraged 311 Blindnesse of minde a sinne 310 311 wherein it differs from blindnesse of body Ibid. Blood of the Martirs 13 Body must bow to God 94 Bondage of the wicked 115 Bond-Seruants whether they may fly Epist Dedicat. Brother who is 256 Borrowers often Theeues 412 Bretheren faithfull are 33◠They are bound to loue each other 342 Brownists 177 C Calling giuen of God 336. Euery minister hath two callings 268 Canker of the Common-wealth 381 Canonized Saints 120 Cause makes a Martyr 19 Care two-fold 504. It must be had of euery member 189 Censurers of the Church 168 Chaplaines 200 Chance 299 Charity 315 256 Christ reiecteth none how base soeuer 5 Christ and the faithfull one body 16. he accounts our sufferings his 16. He is the Obiect of our Faith 106. Our saluation is wholly wrought by him Ibid He is true God 107 Christ is harboured in his members 145 446. he is the annointed of the father 463. Why he is called Lord. 493.
euident that some of them are false and manie of them verie vncertaine Of this sort is the former Epistle to the Corinthians which is sayde to bee written from Philippi and likewise to bee sent by Stephanas and Fortunatus c. where two thinges are auouched and both of them seeme to bee false For first it appeareth a 1 Cor. 16 5. that he was not then ar Phillippi a cheefe Citty in Macedonia that is in Europe b 1 Cor. 16. 8. 19. but at Ephesus which is in Asia Secondly it may be gathered that it was sent by the hands of Timotheus and Erastus c 1 Cor. 16. 10. partly out of that Epistle and partly out of the Actes of the d Acts 19. 21 22. Apostles The like we may say of the Post-script of the latter Epistle of both the Epistles to the Thessalonians of both the Epistles to Timothy of that to Titus and others And as we shew that these Post-scripts whether true or false were not written by the Apostles but by some other men after their dayes e Beza for the most part either vnlearned or not so well aduised so we might affirme and confirme the same touching the Inscriptions or titles prefixed and set before the Epistles of Paule Iames and the rest For first both the inscriptions and subscriptions are variably set downe in Coppies that there can no certainety be gathered out of them which of them should stand as Authenticall Secondly some of them haue both strange and vnfit Titles as when the seauen Epistles written by Iames Peter Iohn and Iude are called sometimes Canonicall and sometimes Catholique Epistles which are Names not found in the Scriptures and seeming derogatory to the rest of the Epistles as though none were Canonicall but they Thus much shall serue and suffice to giue warning both touching Inscriptions and Subscriptions both which are of one stampe and no part of the pure word of God whereof more might be spoken if it were eyther necessary or profitable or expedient Obseruations pointed out in this verse The next point according to the order obserued in the former wordes is to point out such obseruations as might be enlarged and amplified for our instruction First of all we see heere that as in the entrance of the Epistle and as it were at their first meeting he wished vnto him the Grace of Christ so he doth in the farewell and departing thereby teaching that nothing is better or more to be desired then his Grace that all our Salutations and Farewels should be grounded in his Grace this must be the beginning and the ending of all our talke and communication Secondly when the Sonne of God is called Iesus wee obserue againe that he is a perfect and absolute Sauiour the alone Sauiour inasmuch as the worke of our Saluation and Redemption is wholly and onely wrought out by him and no part left vnfinished and reserued for any Creature in heauen or in earth f Acts 4 12. For among Men there is no other Name giuen vnder Heauen whereby we may be saued but by the name of Iesus And the Apostle saith Heb. 7. g Heb. 7 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Let vs learne by this Name giuen to the Sonne by the Father and brought from Heauen by an Angell that in our selues we are as lost Sheepe and going astray We are wretched Sinners lying vnder the heauy wrath of God hee came to seeke and to saue that which is lost Wee are Prisoners he came to set vs at liberty we are wounded he came to cure vs we are dead hee came to restore and reuiue vs. No man can truely and with a feeling heart say Christ is my Sauiour vnlesse he finde that without him he is vtterly lost and cast away Againe this is a wonderfull comfort to our hearts that beeing shut vp vnder sinne and condemnation the Lord had mercy vpon vs and made an euerlasting Couenant of Grace with vs that his owne Sonne shall bee our Redeemer Hence it is that the Angels h 1 Pet. 1 12. Who desire to looke into the Mysteries of the Gospell so greatly reioyced when Christ was borne and themselues sent to publish the glad tydings thereof Luke 2. i Luk. 2 10 11 Behold I bring you tydings of great ioy that shall be to all the people that vnto you is borne in the Citty of Dauid a Sauiour which is Christ the Lord. If these blessed Spirits bee thus affected at the birth of Christ who came not to bee a Sauiour and Redeemer vnto them because they did want the benefit of Redemption how much more ought we to reioyce whom this glorious worke doth cheefely concerne yea so much that if we wanted this Sauiour it had beene better with the Beastes of the field and the creeping thinges of the Earth and the Fishes of the Sea and the Fowles of the Ayre then with vs with vs I say that were fallen from him For the end of the vnreasonable Creature is the ende of his woe but the death of man without a Mediator is the beginning of woe Thirdly the Sonne of God is called Christ which signifieth as much as annointed In the time of the Old Testament three sorts of men were annointed with Materiall Oyle Kings Prophets and Priests This Legall annointing was a Type and Figure of the annointing of Christ let is who k Iohn 6 17. was set apart from all Eternity to doe the Office of a Media our beetweene GOD and Man l Psal 45. 7. Esay 61 1. Iohn 3 34. and had the fulnesse of the Spirit powred into his Man-hoode and therefore hee is a King to gather and gouerne his Church a Prophet to reueale and teach the will of his Father a Priest to make satisfaction and intercession for the sinnes of his people From nence we learne that when we are baptized into Christ and are called to the profession of the Gospell we are after a sort consecrated and set apart to bee m Reuel 1 6. spirituall Kings spirituall Prophets and spirituall Priests we haue the same Oyle of gladnesse not indeed as he hath it which is without measure but a small pittance of it and a little measure whereby we are called Christians of Christ that is men annointed with the Oyle wherewith Christ himselfe was annointed albeit in a farre inferiour degree This the Apostle Iohn setteth downe n 1 Iohn 2 27. The annointing which ye receiued of him dwelleth in you c. and that same annointing teacheth you all thinges Euery one pleaseth himselfe in the title of a Christian all men chalenge the name of Christians as their proper right and would cry out of extreame wrong to be denied a portion in this honour but aske them what Christ signifieth and how themselues become Christians they are able to answeare nothing at all
But let vs take heede we doe not deceiue out owne heartes and flatter our selues in a bare title when the truth of the thing doth not belong vnto vs. If a poore simple Begger that hath nothing but ragges and rents to brag and boast himselfe off should foolishly perswade himsefe he were a King and Monarch of the world could this vaine opinion any whit auaile him or minister any comfort vnto him In like manner if we delight to be called Christians and yet want the annointing of Christ we are as farre from being true Christians as the former begger is from being a Prince of the earth Wherefore if wee will haue the thing with the name and the truth with the title we must bee as Kings bearing sway ouer our owne lustes and proclaiming continuall warre against the Deuill the World and the flesh We must thus raigne ouer our selues and then we shall be Kings indeed We must be carefull to haue the word dwell plentifully in vs and endeuour to instruct others We must offer vp spirituall sacrifices acceptable vnto the Father we must make prayers and supplications vnto him and resigne vp our selues our soules and bodies to his seruice A carnall Christian that liueth in the flesh is no Christian An ignorant Christian that walketh in darkenesse is no Christian Such then as are led by their owne lustes and carried away by their owne corruptions giuing themselues ouer to all loosenesse of life are not spirituall Kings but very Slaues and Bond-men nay the basest Vassals that breath vpon the earth Such as are blinde in the matters of God and haue nothing in their mindes but grosse ignorance knowing nothing of religion nor desiring to know nothing of the meanes of saluation cannot bee spirituall Prophets but sottish persons and blinde men that are not farre from falling into the pit of destruction Such as approach not to the Throne of grace with broken and contrite heartes and call not vpon God are not spirituall Priests but come neerer to the prophane Athiestes who are saide not to call vpon God and thinke it no profit to pray vnto him Fourthly let vs consider the third title giuen to the Sonne of God hee is called our Lord which teacheth vs to acknowledge him to be the Ruler and Gouernour of his Church and of euery particular member thereof And if he be the Gouernour and guide woe vnto them that will not be ruled and gouerned by him When he perswadeth vs to perfourme obedience to the morrall Law he giueth this as the reason o Exod. 20 2. I am the Lord thy God Thus doth the Prophet bring in the lord speaking vnto vs p Mal. 1 6. If I be your Lord where is my feare We must therefore conforme our willes to his will and resigne body and soule to be ordered and directed by him All men are willing to acknowledge Christ a redeemer but not a Ruler a Sauiour but not a Lord. Euery man would gladly and willingly haue a portion in Christes redemption but they regard not to perfourme him any obedience They are forward to heare of this Mediatorship but they take no delight to heare of his Lord-ship they loue not to be vnder his dominion they care not for the bearing of his yoake they desire not to yeelde subiection to his word They determine to make their lustes to be their Lordes and themselues seruants and slaues to their sinnes These are such as haue another Lorde set ouer them which ruleth in their hearts to wit the Prince of darknesse and the God of this world his workes they do his lusts they fulfill and to him they obey These are those enemies mentioned by Christ Luke 19 27. that will not that he should raigne ouer them who in the end shall be brought and slaine before him Wherefore if euer we looke to finde Christ our Sauiour let vs first make him our Gouernour if wee would haue him be our iustification let him become also our sanctification if we would haue him ease vs of our burthen and refresh vs of our wearinesse we must take his yoake vppon vs and suffer our neckes to be acquainted with it Fiftly obserue that the Grace heere asked for Philemon and others to whom the Apostle wrote is called the grace of Iesus Christ to teach vs that Gods graces and benefits come vpon vs thorough him and as nothing was made without him that was made so nothing is giuen without him that is giuen If then we would haue right and interest in any of the blessinges of God we must labour to be in Christ and to haue assurance that wee are in Christ If we touch and tast any of them and yet be not ingrafted into him we are Vsurpers and no better then Theeues and Robbers wee haue no more right and Title to any of the Creatures or Graces of God then the Theefe hath to the true mans purse Christ Iesus is heire of all things and we by him For if p Rom. 8 17. we be sonnes then are we heyres euen the heires of God and heyres annexed with Christ as for the vngodly they are Bastards and not sonnes and the Bastard cannot inherit hee is barred from claiming any interest in the inheritance True it is such as are out of Christ doe many times abound in earthly blessings and they enioy Houses and Landes and Temporall possessions and they can shew their Writings and Conueyances and Leases Deeds and Euidences how they holde their inheritances from men yet notwithstanding all these in the middest of them they are miserable and that for three causes Wicked mens case euen in earthly things is most miserable First because albeit they may haue many thinges yet they can haue right to nothing and they lay hold on such things as doe not belong vnto them God made the world and all things therein for his own sonnes not for the base borne for his Seruants not the Deuils slaues They are like the Moth which breedeth in another mans Garment but is soone shaken out the Moth hath no right to be there and therefore is brushed off or picked out and cast away This is the comparison q Iob 27 16 17 18. of the Holy-Ghost teaching that all vnregenerate persons are Intruders and can lay no lawfull claime by the Law of God to the thinges they possesse and therefore the Land-lord of the world may and will thrust them out at his pleasure Secondly as their right is nothing so they want the right vse of them If they had right vnto them yet had no comfortable vse of them it were a great iudgement but these men haue neither The Apostle teacheth r Titus 1 15. that Vnto the pure are all things pure but vnto them that are defiled and vnbeleeuing it nothing pure but euen their Minds and Consciences are defiled There is no peace to the wicked in the midst of ioy they are in heauinesse in the midst of life