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
to his fauour and power h 2 Chron. 20 26 27. For they assembled themselues in the Valley of Berachah and there they blessed the Lord then euery Man of Iudah and Hierusalem returned with Iehoshaphat their head to go againe to Ierusalem with ioy for the Lord had made them to reioyce ouer their Enemies The like we might say of Hezekiah The example of the Prophet Dauid is plentifull in this Argument he oftentimes prayseth the Lord because hee had heard the voyce of his petition as Psal 65. O God i Psal 65 1 2. and 98. 1. and 115 1. praise waiteth for thee in Sion and vnto thee shall the vow be performed because thou hearest the Prayer vnto thee shall all flesh come And Psal 98. Sing vnto the Lord a new song for he hath done maruellous thinges his right hand and his holy arme hath gotten him the victory And Psal 115. Not vs ô Lord not vnto vs but vnto thy Name giue the glory for thy louing mercy and for thy truths sake And heereby we may discouer a deepe deuise a dangerous plot and a deceitfull pollicy of the Deuill He laboureth by all meanes to keepe vs from Prayer he cannot abide that we should call vpon the name of our God He will tell vs of k How Sathan worketh to hinder vs from praying the fearefull Maiesty of God to dismay vs hee will suggest our owne basenesse and vnworthinesse to discourage vs he will obiect that others pray not at all yet do well enough that they liue in all abundance and want nothing yet are not so deuout he will tell vs to make vs secure that God knoweth whereof we haue neede before we aske that he needeth not to be put in minde of his mercy and that he cannot forget the couenant that hee hath made with vs. These are subtile baites to intrap vs and mighty stumbling blockes to trip vs and strong tentations to slay vs and by these he oftentimes preuaileth in the Children of disobedience If he cannot obtaine his purpose of vs at the first yet he will not giue ouer but follow vs hard at the heeles till hee hath subdued vs and marke our foote-steppes till he hath ensnared vs. He will say vnto thee when thou preparest thy selfe to pray what needest thou pray at this time Thou art now vnfit thou art without feeling thou hast other businesse to goe about another time will serue as well or better then this when thou mayest be better fitted to this worke For if thou pray without feeling and zeale thou sinnest and thy prayer is abhominable wherefore take heed thou pray not least thou sinne against God Thus he preuailed with Saule when the Priest brought the Arke of God to aske counsell of him what he should doe l 1 Sam. 14 19 Saule said vnto him Withdraw thine hand as if he should say Let vs pursue our enemies I haue no leysure to stand asking counsell of God If he preuaile with vs to neglect this duty at one time he will take aduantage of it so that if he see vs ready to pray afterward he will alledge what needest thou pray yet Thou omittedst it at such and such a time and thou speddest well enough thou hadst no euill or hurt by it why then wilt thou now beginne It will but trouble thy Conscience to be alwaies praying it will hinder thy businesse and cause thee to neglect thy calling yea when thou hast done all thou canst thou shalt get nothing by it but shalt make thy selfe a laughing-stocke and a gazing-stocke to the whole World wherefore it were much better for thee to doe as many other of thy good and honest Neighbours that are not so curious and precise in these matters who are beloued in the World and looke to come to heauen as well as thy selfe Moreouer he will not forget to tell thee that if thou betake thy selfe to this strict course of life it will bring thee into many melancholy dumps and so cast thee downe that thou shalt neuer be merry at the heart This is the Deuils Logicke and Language or rather his sophistry and subtilty and thus he doth discourse and dispute with vs to draw vs away from this duty For well doth he know that prayer is a principall part of our spirituall Armour whereby we are safe garded from him and all other enemies and the most effectuall meanes to kindle in vs the sauing and sanctified Graces of Gods Spirit and therefore when wee cease praying God will stay his hand from blessing vs he will with-holde his graces from vs he will giue vs ouer into the power of our spirituall enemies and renounce vs from being in the number of his Children How Sathan poysoneth our prayers to make them voyde But if he cannot thus farre preuaile with vs but that the conscience of Gods commaundement and our owne dutie will stirre vs vp to this practise then he worketh in vs another way and creepeth vpon vs after another manner Hee will after a sort close with vs and ioyne in the acknowledgment of the necessity of daily exercising our selues in making Prayer vnto God but withall he will foyst in a false finger and tell vs that by deuout Prayer we shall merit saluation and that the moe our Prayers are the greater shall be our merits Thus he mingleth and tempereth rancke Poyson with Prayer so that albeit we vse it we doe abuse it so that it is all one as if we vsed it not Thus he sheweth himselfe to be ready at our Elbow to puffe vs vp with pride and to tell vs that we pray oftner then others better then others with greater feeling then others with greater faith then others with greater zeale and assurance then others Thus he preuailed with the Pharise mentioned in the Gospell n Luke 18 11 12. he stood and prayed thus with himselfe O God I thanke thee that I am not as other men Extortioners vniust Adulterers or euen as this Publican I fast twice in the weeke I giue Tithe of all that euer I possesse o Math. 6 5. I loue to pray in the Synagogues and in the Corners of the streetes p Math. 23 14 but vnder a colour of long Praiers they sought the praise of men and the enriching of themselues and therefore were to receiue the greater damnation And as in the former times of the Church when he could not keepe them any longer in Fornication and vncleannesse as if it were a thing indifferent he taught chastity thereby to destroy chastity and vnder a false praise of single life brought in the detestation of marriage and the practise of incontinency so doth hee perswade Prayer thereby to ouerthrow Prayer For to mooue to pray thereby to merrit and deserue is to corrupt Prayer and to make it of none effect It is the duty of the Minister of God to preach the word it hath the promise of blessing and of great reward but
the estate of the poore Sainâ—s or to enquire how they fare Alas how should they offer their helpe of their owne accord and open the bowels of pitty before they be entreated that will depart from nothing but vrged and constrained by force of Law or taxation of others Or how should they extend their compassion to the poore that are absent who are like vnto the rich man that despised Lazarus lying at his gate and woulde not giue him the crums that fell from his table It is noted to the great commendation of Dauid that after the death of Saule he sought not reuenge vpon his issue and posterity but did good to his childrens children said g 2 Sam. 9 1. Is there any left of the house of Saul that I may shew mercy for Ionathans sake So ought we to seek out the seruants of God and to finde out the poor and to enquire after the distressed Saints and say Is there any of the poore yet left to whom we may shew mercy for the Lordes sake For they represent the person of Christ when they come vnto vs Christ himselfe commeth vnto vs and when they aske of vs it is Christ that asketh of vs and saith I am hungry I am thirsty I am naked I am harbourlesse so that whatsoeuer we would do to Christ if he were with vs the same must wee do to them that are among vs. 8 Wherefore although I haue great libertie in Christ to commaund thee that which is thy dutie 9 Yet for loues sake I rather beseech thee being such a one euen Paule an Old man yea now a prisoner of Iesus Christ. The order of the words IN the words going before wee haue heard the preface or entrance of this Epistle consisting partly in the Title of it and partly in certaine Prayers vsed by the Apostle Now we are to proceed to the rest of the Epistle wherein we must obserue two points First the cheefe matter is handled Secondly the whole matter is concluded The cheefe matter is touching Onesimus or himselfe The first concerning Onesimus is handled from the eight verse to the 22. verse The latter touching himselfe is expressed in the 22. Verse wherein he willeth to prepare lodging for him hoping by their Prayers to be deliuered out of prison The former point is set downe in this short speech or sentence I Paule pray thet to receiue Onesimus The parts of which sentence are not barely propounded but amplified and then the whole is prooued confirmed We are therein to consider three partes First the intreating and praying of Philemon Secondly the person praying and intreating Thirdly the person for whom he prayeth and intreateth His praying of Philemon is declared by a diuers reason Although I haue great libertie to command thee yet I pray thee and beseech thee The person praying and beseeching is Paule who is described generally being such a one and then particularly by his old age and by his bonds Touching the person for whom hee beggeth and beseecheth we shall see afterward Verse 10. The meaning of the words This is to be obserued touching the order of the words Now let vs consider the interpretation of them First he speaketh of his liberty in Christ that is as an Apostle and Minister of Christ whose Messenger or Ambassador he is whereby he insinuateth and signifieth that this power is not his owne or of himself but is Christs it is not the seruants but the Lords it is not mans or the Ministers but Gods For euen at Magistrates ordained and sent foorth by the Prince can do nothing in their owne name but in the Kings name so Ministers called of God and fitted to the office wherunto they are called must teach command reprooue and exhort not in their owne name but in the name of Christ their Lord and Maister He addeth That for loues sake he intreateth him Loue in this place may bee referred either to Philemon or to Paule seeing the Apostle leaueth it at large and restraineth it not either to his loue or to his owne If it be referred to Philemon it carieth this sence I do intreat thee and not command thee for thy compassion and loues sake which I haue before commended in thee and thou so diligently and deuoutly shewest vnto the Saints But I do not take this to bee the naturall meaning of the words so that we are to vnderstand them rather of Paules loue toward Philemon that he so tendered and loued him as that he had rather deale with him in kindnesse and by intreatance then roughly and seuerely Lastly he sayth Paule an Old man and now a prisoner of Christ In these wordes is included great force to moue Philemon Wee must vnderstand the first Wordes of his Age not of his Office of his yeares not of his Ministery and hee calleth himselfe a prisoner of Christ that is for Christs sake and the preaching of his Gospell So then according to this Interpretation these wordes are thus much in effect as if hee had sayde Seeing I heare euerie where of thy feruent Loue and exceeding tender Compassion thou bearest to the poore Saintes though I may manie wayes commaund thee in thinges that are right and equall as in that I am an Apostle of our Lorde Iesus Christ in that I am stricken in Age readie to leaue this life and in that I am nowe a Captiue and Prisoner for the cause of Christ and his Gospell yet the loue and tender affection I beare vnto thee do moue me rather to beseech and to intreat thee Now let vs see what may be obserued out of these wordes Obseruations out of these wordes First of all the Apostle would not do that which he might doe and was lawfull for him to doe which may teach the Minister and all men sometimes to be content to depart from their right as Abraham did toward Lot when a strife arose betweene them h 1 Cor 9 4. and as Paule did oftentimes according as himselfe testifyeth in his Epistles Which condemneth those that stand strictly vpon their right i 1 Cor 10. and consider what is lawfull but forget what is fit and expedient For in thinges that are indifferent we are not by and by allowed to do that which is lawfull k 1 Cor 9 12 15. nor to vse our power but must suffer all thinges that the Gospell of Christ be not hindred Likewise the Apostle would not sometimes take any wages of the Church but preached freely and was not chargeable to any because he would not giue occasion of speaking euil against the Gospell Secondly the Apostle publisheth his liberty to command but it is onely in Christ whose Ministers he and we are and not our owne Thus he calleth himselfe an Apostle l Galtath 1 1. not by man nor by the will of man but of Christ This is the difference betweene a ciuill Magistrate and an Ecclesiasticall Minister The ciuill Magistrate may
giue charge and send out commandements in his owne name but the Minister must command in his Masters name in asmuch as Christ hath not imparted the power nor communicated the right which he hath ouer mens consciences vnto any mortall man no not to the Angels in Heauen Wherefore whatsoeuer we speake or do we must do all in his name that hath sent vs. Thirdly marke how farre his authority stretcheth and extendeth he can require and exact no more then that which is right and equall and their duty to doe It is no absolute or immoderate power but limitted within these boundes that he goe not beyond them This is required of all the Ministers of the word they are to teach that which is right and he people are bound no farther to heare them Fourthly he declareth why he yeelded vp a part of his right and did not prosecute it to the full for loue sake it was for Charity sake that he turned his power into prayer All indifferent thinges must be measured by this rule Charity will cause a man willingly to giue place where it is in the heart but where it is not he will not regard to vse his liberty with offence nay to the destruction of his brother 5 Lastly Paule to moue Philemon propoundeth his bandes and afflictions to teach that no man ought to greeue at the afflictions of the Church We ought to be so farre from being ashamed m 2 Tim. 1 8. Ephes 3 13. of the Crosse in our selues and from being offended at the Crosse in others that rather we are to know it commendeth the Ministry and serueth greatly to edification For by this title he commendeth himselfe and purchaseth authority vnto his Ministry whereby he signifieth not onely that he is an Apostle but somewhat more an Apostle a prisoner that is adorned with the markes and tokens of Apostolicall honour seeing the badges of the Apostleship are such bandes as he suffered for Christs sake So then a Minister afflicted is more then a Minister a Christian persecuted is more then a Christian and euery faithfull man and woman the more they are tried by suffering for the Gospell the more they are to be honoured and the better to be esteemed in the Church I haue great liberty in Christ to command thee The Apostle hauing to deale with Philemon whom he had wonne by his Ministry to the Gospell and whom he had authority to command in the Lord saith that he might be bould to vrge and presse him to this duty in regard of the Office of Apostleship of the greatnesse of his age and of the sufferings of bonds and imprisonment Doctrine 1. The Office of the Pastor is an Office of power and authority Heereby we learne that the Pastor by his Office hath power and authority to require and to command men as the Minister of Christ to do their duties The Teachers of the Church haue power by their calling and place that they are employed in to be bold with their people they haue an interest in them to vrge them to good things We see then that the Ministry is an office of power and the Ministers must haue boldnesse in the discharge of their duty and in the execution of their calling This we see in the practise of the Prophets of God and of the Apostles of Iesus Christ When Eliah was charged by Ahab to be a troubler of Israel he answered with freedome of speech and boldnesse of spirit and vehemency of zeale n 1 Kin. 18 18 I haue not troubled Israell but thou and thy Fathers house in that yee haue forsaken the commaundements of the Lord and thou hast followed Baalim The like we see in Ionah he was not affraid when he came to Niniuie to cry out against the Citty and the Inhabitants thereof o Ionas 3 4. That except they repented within forty dayes they should bee destroyed This Doctrine among other places hath most plentifull confirmation out of the prophesie of Ieremy whether we consider the commandement of God or the practise of the Prophet Heerunto commeth that which the lord speaketh to him p Ier. 10 1. Behold this day I set thee ouer the Nations and ouer the kingdoms to plucke vp and to roote out to destroy and throw downe to build and to plant When Pashur had smitten him and put him in the stockes q Ier. 20 4. the Prophet sayde vnto him Thus saith the Lord behold I will make thee to be a terror to thy selfe and to all thy friends and they shall fall by the sworde of their enemies and thine eyes shall behold it c. This authority the Apostle Paule doth often claime challenge vnto himselfe ouer the people and he sheweth what power he had by reason of his Ministry When hee giueth sundry instructions to diuers degrees among the Corinthians he saith r 1 Cor. 7 10. Vnto the vnmarried I command not I but the Lord. And in another place Å¿ 2 Cor. 3 12. Seeing then that we haue such trust wee vse great boldnesse of speech It is noted by the Euangelist t Math. 7 29. that Christ taught as one hauing authority and not as the Scribes that is boldly not fearefully zealously not coldly with great power not as one that telleth a dreame The Apostle writing to Timothy doth not onely gently intreat him but straightly charge him u 1 Tim. 5 21. and 6 13. before God and the Lord Iesus Christ and the elect Angelles that he obserue those things without preferring one to another and do nothing partially And in the Chapter following I charge thee in the sight of God who quickneth all things and before Iesus Christ which vnder Pontius Pilate witnessed a good confession that thou keepe this commandement without spotte and vnrebukeable vntill the appearing of our Lord Iesus Christ Likewise in x 2 Tim. 4 1 2 the latter Epistle I charge thee before God and before the Lord Iesus Christ which shall iudge the quicke and dead at his appearing and in his kingdome preach the worde be instant in season and out of season improue rebuke exhort with all long suffering and Doctrine All these places of Scripture laide together comparing the Commaundements together with the examples of the Prophets of Christ and of the Apostles doo teach vs by the Ordinance of God power and Authoritie are alwayes ioyned to the Pastors Office and neuer to be seuered and deuided from it Reason 1. Let vs see what are the Reasons First if wee consider the names that are giuen vnto them and the honourable Titles whereby they are called we shall be moued to confesse their calling to be accompanied with power vnder Christ They are y 1 Cor. 4 15. Fathers in Christ but Parents may be bolde with their children They are Pastors z Ephe. 4 11. and Shepheards but the Shepheard is to direct order the Sheep of his pasture They a 2 Cor. 5
26. when hee sayeth Chapter 44. I will destroy the Tokens of the Sooth-sayers and will make them that coniecture Fooles and turne the Wisemen backeward and make their knowledge foolishnesse but he confirmeth the worde of his seruant and performeth the Counsell of his Messengers Whereby we see that God dooth binde and loose forgiue and retaine with him when he confirmeth their worde and performeth their Counsell This is the Dignitie of the Ministery which serueth to reprooue the vnthankefull world and ignorant people that make no reckoning or account of this ordinance which is the power of God and the wisedome of God The first reproofe First it condemneth those that thinke the Ministers proud and presumptious and accuse them as saucie and malapart when they commaund vs from the Lord and checke vs for our sinnes It is their dutie not onely to teach and admonish to exhort and to comfort but to conuince and reprooue to threaten and to denounce Iudgements from God against the obstinate and vnrepentant When they are stirred vp with boldnesse and courage to tell the people of their sinnes we must know they do that which they may do speak no more then they ought to speak they must not hold their peace vnlesse they would dishonor their Lord that sent them and bring iudgment vpon their owne heads An Embassador if he should not vse the name and authoritie of his Prince should abuse his Prince make himselfe liable to grieuous punnishment So the Embassadors Lieutenants of Iesus Christ if they shold not cōmand and charge vs his subiects in the name of our Lord Maister they should abuse and abase him that put them in the office and sent them to their charge Therefore the Apostle saith n 1 Cor 4 1 2 Let a man so think of vs as of the ministers of Christ disposers of the secrets of God as for the rest it is required of the disposers that euery man be found faithful Zachariah reprouing Ioash his princes for their Idolatry o 1 Cor 24 20 they thought him to be a mad and malapart fellow put him to death S◠when Ieremy was sent to prophesie against the Temple and the Citty and to exhort them to amend their wages and their workes they could not beare his wordes but threatned to kill him The second reproofe Secondly it reproueth those that account the Ministers their Vassals and Slaues whereas the case of a Pastor is not to be made an vnderling or a blocke for euery one to insult tread vpon as the wicked Worldlings vse them This is the measure indeed that is met vnto vs this is the recompence that is receiued by vs and this is the complaint that the Apostle maketh p 1 Cor 4 9. 11. I thinke that God hath set forth vs the last Apostles as men appointed to death for we are made a gazing stocke vnto the world and to the Angels and to men vnto this houre we both hunger and thirst are naked and are buffeted and haue no certaine dwelling place Whereas they should be regarded as the Ambassadors of God and respected as his Steward 's set ouer the house of God to dispense the misteries of life and saluation True it is great contempt lieth vpon our calling to the Ministry euen as much reproach is laid vpon the profession of Christ in sincerity The Prophet declareth that his aduersaries reioyced at his calamity and hated him wrongfully because q Psal 38 20. he followed goodnesse so do the Ministers of the Gospell suffer much hatred and contempt by wicked and prophane men because they discouer their Hypocrisie and open their iniquity yea the word of God in their mouthes is many times as a fretting Corasiue applied to their consciences that they cannot welter and wallow so secretly and securely in their sinnes as they would and as they wonted to do When they are resolute and resolued to continue in sinne and thinke to rest and sleepe quietly therein as in a bed of ease the word of God doth often raise them vp and rouse them out of their sencelesse security and summoneth them to the barre of Gods iudgement This is it that troubleth their peace and their patience this maketh them to spurne against their persons and their calling this causeth them to watch them narrowly and to hunt after aduantages through their infirmities that thereby they may disgrace them this draweth them to cast all contempt and dishonour vpon their Office that so their disorders and prophanenesse may not be espied For how should they abide the Ministers of the word that hate the word of God Or how should they suffer the Ambassadours that cannot endure the Ambassage and message that they bring But we must arme our selues against the scorne and contempt of the world which by wicked men is cast as mire and dirt in our faces considering that we are the r 2 Cor 2 15. sweet sauour of God as well in them that perish as in them that are saued The third reproofe Thirdly the high excellency of this calling reproueth those that account the Office to base and low for them and for their Children Many there are that liue by the Gospel that are ashamed to preach the Gospell They liue by the Altar and yet are ashamed to serue at the Alter They can be content to haue the Milke and to cloth themselues with the wooll of the sheepe and yet disdaine to feed the sheepe These are they that loue ſ Mat 23 6 7. the cheife places at feastes and to haue the cheife seates in the assemblies and greetings in the Markets and to be called of men Rabbi Rabbi Ambition and vaine glory haue tied vp their tongues and made them cleaue to the roofe of their mouthes Coueteousnesse and idlenesse haue choked them and stopped the passage of their voice Pride in themselues and contempt of others haue sowed vp their lips and made them cast the care of the flocke vpon their substitutes who many times are as carelesse as their Maisters and in the meane season betweene them both the sheep of Christ bought with his precious bloud go to wracke and runne to ruine What a shame is it that any man should be raised vp and aduanced meerely by the Gospell and yet account the preaching of the Gospell a reproach to their high dignity The sonne of God himselfe refused not to serue in this calling t Mat 9 35. he went about al Citties and Townes teaching in their Synagogues and preaching the Gospell of the Kingdome If then Christ Iesus the sonne of God tooke paines in this calling what sonne of the earth shall disdaine to discharge this office that he hath vndertaken and by which he is maintained Againe seeing the calling is so excellent why should any be ashamed to consecrate their sonnes to God in the seruice of the Ministry thereby to gaine soules to him and to
Answere I answere let this bee supposed which is not graunted yet in such assemblies many may appertaine and belong to the Church Catholicke Secondly the reputation of the Church holdeth them to be visible assemblies which wee are not lightly to esteem or passe ouer notwithstanding the want of a preaching ministery both because they haue the vse of the worde the administration of the Sacraments and the exercise of Prayer which no doubt are auayleable where more cannot be attained and because the wants of the Minister hauing an outward calling bringeth not a nullity to a Church Thus no doubt it was in Israell when they were without a Priest to teach them euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal Thus Christ himselfe teacheth that when the Laborers were few Mat. 9 37. yet the Haruest was great Thus it was in many of the Iewish Synagogues that were dispersed heere and there among the Nations u Acts 13 15. where they hadde the Lecture of the Law and the Prophets and when Paule and Barnabas entted into the Synagogue on the Saboth day the Rulers of the same sent vnto them and said Ye men and Brethren if ye haue any word of exhortation for the people say on Whereby it may be gathered that vnlesse the Apostles had com at that present the assembly had bin dismissed without preaching When Zechariah the Priest was strucken x Luke 1 23. dumbe by the hand of God so that he could not speak to the people yet he continued the time of his course the people were present at his ministration The Priests vnder the law were oftentimes vnlearned and vnsufficient yet were they not therfore no priests at al neither did the people refuse the seruice of the tabernacle being done with their vnwashen hands So ought we to do in the want of a preaching ministry when we cannot haue al that we would or that we should haue we must be contented to take what they can giue what we cannot haue at home we must seek abroad or rather with Dauid y 2 Sa. 6 3 10. We must seeke with all care endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings And in the meane season we may pray with them we may heare them read the worde of God and we may receiue the Sacraments at their handes This is not spoken to defend ignorant Ministers who are vnwoorthy of the places which they hold but to shew that we are not to separate for euery want and blemish in the Church but rather to tollerate that which we are by no meanes able to redresse Obiection 6 Lastly it may be saide that Sermons written by the Minister and read to the people may breed Faith and Repentance in vs and therefore much more the Sermons of the Prophets and Apostles Answere I answere breefely first of our Sermons written and then of the Sermons of the Prophets Apostles written and then read to the hearers or by the hearers First touching our Sermons written if they be the right diuiding of the word and proceede from the guifts of the Minister enforced thereunto by weaknesse and infirmitie they are to be held a preaching and may worke a faith This is not spoken to be a Patron of ydlenesse of ignorance of negligence of carelesnesse but it is spoken to support the weake to moue them to cal vpon God to strengthen them and to perswade the people not to despise their ministery Secondly touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles they are not rehearsed at large as they were deliuered but summarily set downe with intent to bee diuided and opened by the Ministers of the Church So then the comparison holdeth not from the Sermons of the Ministers that are reade to the Sermons in Scripture because there we haue not whole Sermons but only the chiefe points and principall heads and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine and answeared them particularly that no starting hole might be left vnto them that impugne it For the enemies of this truth are such as take themselues to be wise and will not easily receiue satisfaction z Plutaran Pericle like vnto him that was so skilfull in wrastling or rather in wrangling that though hee receiued a fall yet hee would perswade the wrastler that cast him and the people that behelde him that he was the Conqueror Vse 1 Hauing now cleared the doubtes that were brought against this principle which now wee haue taught and ouer-maistered the enemies thereof stripping them out of their armour wherein they trusted and turning them out of their shifts whereof they boasted let vs com to make vse of this point First seeing the preaching of the word is the Instrumentall cause of our regeneration we learne for the encreasing of our Faith that the preaching Ministerie is necessarie to saluation No Sonnes without it are begotten vnto God Regeneration is a most needefull grace of Gods spirite whereof if wee be destitute it had beene better for vs that we had neuer beene borne Thou must bee conceyued of another seede thou must haue another Father thou must feele in thee another byrrh then that which is Naturall thou must finde another change and a newe disposition in thy heart minde affections and conuersation before thou canst turne from sinne to righteousnesse and come from hell to heauen This the Apostle Iohn teacheth a 1 Iohn 3 9. Iohn 3 3â— Whosoeuer is borne of God sinneth not but his seede remaineth in him neyther can hee sinne because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus 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. This regeneration making a beginning and giuing vs an entraunce into the kingdome of God cannot bee attained without the hearing of Gods word preached and the word it selfe cannot bee published without a preacher so that Preachers are the soueraigne meanes appointed of God to work Faith Repentance and saluation in all his children To this purpose Salomon speaketh in the Prouerbes b Prou. 29 18 Where there is no vision the people decay but he that keepeth the Law is blessed This necessity of the preaching of Gods holy word and our necessary attending vpon it as vpon the ordinance of God offereth to our considerations these three points First the miserie of those that want it Secondly the fearfull condition of al such as haue it yet contemne it that enioy it and yet make no account of it that liue vnder it and yet will not submit themselues vnto it Lastly the blessed estate of such as haue this meanes and profit by it Touching the first wee may behold the wretched
haue saide he was some couzener or Coniurer some Impostor or deceiuer as often before they had falsely and blasphemously charged him Or had they faith in their owne power to beleeue when they would and to receiue him to be the Sauiour of the world These carnall men do resemble and reason like vnto the Scribes and Pharisees If God would descend from heauen as they wold haue Christ come downe from the Crosse then they would immediately beleeue then they would no longer lye in their sinnes But if God should with his dreadfull and terrible voice speake vnto vs we were not able to appear before him nor to abide the hearing of it but should bee swallowed vp with feare and stand amazed as dead men When God spake vnto the Children of Israell in the Mount they fledde from him and could not endure his presence they stood a farre off and cried vnto Moses g Ex. 20 18 19. Talke thou with vs and we will heare but let not God talke with vs least we die Shall we then in the foolishnesse and pride of our own harts challenge the Lord to come foorth vnto vs and presume to settle our selues to enter talke and communication with him when the earth quaketh at his voyce and trembleth vnder him When the Mountaines are remooued before him h Esay 6 2. and the Angels couer their faces from him If we wil not belieue the preachers of the worde nor content our selues with this ordinance of God but woulde haue eyther reuelation from Heauen or the presence of God or the person of Christ or the glorie of an Angell or the appearaunce of the dead or wee know not what we shall neuer bee partakers of the benefits of Christ we shall neuer receiue to beleeue wee shall neuer haue the grace of regeneration bestowed vpon vs. God hath not left vs to the preaching of Angelles but to the Ministry of men If we will not yeelde obedience to the voyce of God speaking to vs in his Ministers wee would not regard his owne immediate voyce thundring downe vppon vs nor beleeue if a damned soule or ghost shal come out of hell to preach vnto vs. If we will not beleeue Moses and the Prophets i Luke 16 31. we would not beleeue though one came vnto vs from the dead Wherefore let vs leaue this vanity and in a conscience to God and obedience to his ordinance in a loue to our own souls and desire of our own saluatiō let vs euery one be swift to hear slow to speak slow to wrath Now to the end we may heare aright k Three things required to be good hearers of the word of God three thinges are required of vs Preparation Attention and Meditation ioyned with practise Preparation before we heare Attention in the time of hearing Meditation and practise after our hearing When Christ had propounded the parable of the Sower and the seed in the end he gathered from thence this note and draweth this conclusion and admonition l Luke 8 18. Take heede how ye heare For some present themselues to the Ministery of the Word for forme and fashion for company and custome without conscience others thinke it enough to bee present howsoeuer they be affected in the hearing or mooued after the hearing It is therefore necessary that we should be prepared before we come Now to this preparation three thinges are necessary Faith Feare and Desire first we must haue Faith without which the Word is as a dead Letter without life and as an empty sound without power and if we doe not giue credit vnto it m Heb. 6 4 2. it cannot profit the hearers Secondly we must come with feare that we may feare God in his word and auoyd the breach of it For the Lord hath n Esay 66 2. respect vnto them that are of humble and contrite hearts and tremble at his word We must set our selues o Act. 10 33. in the presence of God and heare as if we saw him present before vs and so receiue the word as from Christ himselfe the Teacher of his Church Thirdly we must come with good stomackes as vnto a feast prepared for vs we must hunger and thirst after the word to feede our empty Soules desiring it and longing after it as doth the dry ground after the Dew of heauen and the shewers of Raine This the Apostle Peter teacheth p 1 Pet. 2 2. Desire the sincere Milke of the word of God that ye may grow thereby Hee that thinketh himselfe full before he come to the Lords house is no fit Guest to be partakers of his dainty fare In hearing the word we must be attentiue and intentiue to that which we heare As we are present in bodie so we must be present in minde God opened the heart of Lydia to attend to those things that were deliuered by Paule This is very profitable q Three benefits of attention many waies and helpeth as a Soueraigne remedy against the rouing cogitations of the minde against the entertaining of other actions of another Nature and against the loathsomnesse and wearinesse that for the most part accompanyeth the most holie thinges of God First we are subiect to vnconstancy and lenity of minde our hearts are ready to wander and goe astray from the present work in hand and oftentimes are carried away from the best matters so that wee neither remember where we are nor consider what we doe nor endeuour to profit as we ought Secondly it auayleth against those deceits and destructions whereby we entertaine other actions of piety which with-draw vs from the present occasion and duty of hearing required of vs. For some thinke they do God good seruice when they offer vnto him no bettet then a will worship which is abhominable before him Hence it is that many thinke it enough to be present with the assembly and regard not how they be occupyed so that whlie the Congregation is imployed one way they are imployed another while it performeth a publike action they are exercised in some priuate deuotion as for example when the Church is hearing they are praying or when the Church is praying they are reading This is to offer the Sacrifice r Eccle. 4 17. of Fooles For the publique actions of the Church must be publikely attended of all the assemblie and there is neither time nor place vnto any thing that is priuate or proper to one or to few For the Minister beeing a a publike person is alwaies either the mouth of God or the mouth of the the people the mouth of God to speake vnto vs from him and to deliuer the word in his name the mouth of the people and Congregation to speak vnto the Lord for vs so that the action is common to the whole Church So then it cannot stand with the rules of the word and the comely order that God hath left to his Church that in the time of publique
of Paul toward Onesimus who was as deare vnto him as his owne bowels and therefore would haue him so receiued and respected as hee would receiue and respect his owne bowels Where we see that together with his petition he bewraieth and discloseth his affection toward him for whom hee maketh request This teacheth vs partly that to the end our request and commendation may take place and worke in him whom we beseech and entreat wee ought to shew our loue and make manifest our deare affection for him in the manner of making of our suit and supplication and partly that whosoeuer is truelie turned vnto God and repenteth of his sinnes from the bottome of his heart ought to be dearely beloued of vs yea albeit he were a Seruant a Fugitiue and one stained with much wickednesse For a sound conuersion of the hart doth blot out all reproach from the penitent and raseth out of our minds all remembrance of former offences as if they had neuer beene committed These are the generall obseruations now let vs discend to the particular doctrines Which in times past was to thee vnprofitable but now very profitable both to thee and to me We heard before that in these wordes one Argument is included to perswade Philemon to receiue his Seruant which is because howsoeuer he had beene vnprofitable now he was turned to be most profitable In which Wordes the Apostle maketh an allusion to name Onesimus which in the originall signifieth profitable It is an vsuall and common thing in the Prophets to allude to the Names of Men and Women of Citties and Countries and from thence to draw some profitable consideration and conclusion that thereby they may mooue to some vertue or condeme some vice or giue warning of some iudgement or set forth some mercy of God The like it were easie to shew in the New-Testament So in this place the Apostle putting Philemon in hope of receiuing profit by him alludeth to the Name of Onesimus that is profitable In like manner z Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Heathen Poets vsing this Name hath a wise and worthy sentence The gifts of Enemies are not guifts nor profitable The last word is the same with the Name of this Seruant wherefore it is as much as if the Apostle should haue saide I doe not feare and doe not thou doubt but he will behaue himselfe answerable to my expectation and commendation giuen of him beseeming the profession of the Faith worthy his owne Name and will approoue himselfe vnto thee to be a right Onesimus that is thrifty and profitable Before he was Onesimus in name now he is so in deede before he held the Title now hee hath the truth before thou sawest the shaddow now thou shalt see the substance thou hast had experience of his vnprofitablenesse now shalt thou haue the benefit of the profit that he bringeth with him being made a new Creature in Christ Iesus We learne from hence a Doctrine 1. Christian religion maketh a man profitable and helpefull to others that before hath beene iniutious and hurtfull that Christian Faith or Religion of a man vnprofitable maketh him profitable and of one vnfit maketh him fit to euery good woorke The conuersion of men to the true Faith worketh the greatest change and alteration that can be and maketh them good profitable and helpefull vnto others that haue beene before vniust iniurious cruell and hurtfull This appeareth by the Prophesie of Esaias b Esay 11 6 7. where hee sheweth That the Wolfe shall dwell with the Lambe and the Leopard shall lie with the Kidde and the Calfe and the Lyon and the fat Beast together and a little Childe shall leade them the Cow and the Beare shall feede and their young ones shall lie together and the Lyon shall eate Straw like the Bullocke the Suckling Child shal play vpon the hole of the Aspe and the weined Childe shall put his hand in the Cockatrice hole These things are not litterally to be vnderstood but he meaneth by these Beastes men of a rauenous and brutish Nature who when they shall bee brought into the Kingdome of God and Church of Christ they shall lay aside their wicked and Woluish properties and become louing gentle kind and curteous one to another This the Apostle teacheth Ephe. 2 11. c Ephe. 2 11 12 13. Col. 1 21 22. Remember that ye being in times past Gentiles in the Flesh and called vncircumcision of them which are called Circumcision in the Flesh made with handes that ye were at that time without Christ and were Aliants from the Common-wealth of Israell and were Strangers from the Couenants of promise and had no hope and were without GOD in the World but now in Christ Iesus ye which once were farre off are made neere by the blood of Christ It is noted in the Words of the Prophet and of the Angell d Mal. 4 6. Luke 1 17. That Iohn the Baptist by the power and force of his Ministry shall turne the hearts of the Fathers to the Children and the disobedient to the wisedome of the iust Men to make ready a people prepared for the Lord. This truth is farther confirmed vnto vs by sundry examples as by the example of Paule toward others and others toward Paule Let vs looke vpon the example of Paule no man is ignorant that before his conuersion to the true Faith of Christ he was e 1 Tim. 1 13 1 Cor. 15 9. Actes 9 1 2. a bloody Persecuter an horrible Blasphemer and a cruell Oppressor one that made hauocke of the Church of God and sought to ouerthrow Religion but after hee was called to the knowledge of Christ he was turned into a new man he became gentle vnto all hee thirsted after their Saluation which is the sincerest Testimony of the soundest loue The like affection we see in the Iayler after his conuersion He had executed his office with all rigour and extreamity f Actes 16 24 33. He cast the Apostles into the inner Prison und made their Feete fast in the Stockes because hee would be more sure of them but immediatly after the feeling of the Earthquake the hearing of Paule the opening of the Prison the preaching of the Faith and turning of his heart He tooke them the same houre of the night and washed their stripes and was baptized with all that belonged vnto him Whereby we see the fruit of his vnfained loue after the truth of his vnfained conuersion Before he shewed his cruelty now he testifieth his Charitie before he manifested his rage now he declareth his Religion before we heard of his fury now we see his Faith The Iewes that crucified the Lorde of glory and shed innocent blood euen the blood of the Sonne of God g Act. 2 40 41 42 43 44 45 46 47. when they were exhorted to amend their liues and to saue themselues from that froward Generation they receiued his word they
from whence he came Doctrine 5. The Gospel doth not abolish or diminish ciuil ordinances and distinct degrees among men Heereby we learne that the Gospell of Christ doth not dissolue or abolish but confirme establish ciuill ordinances distinct degrees and politick constitutions among men as between Princes and Subiects Parents and Children Husband and Wife Maister and Seruants Superiors and Inferiors This appeareth in many places of the worde where the seuerall and distinct duties of n Rom. 13 1. seuerall and distinct callings are mentioned and required by the Apostle Heereunto commeth that which he setteth downe Rom. 13. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Likewise o Ephes 5 22 25. 6 1 2 5 9. Col. 3 18 19 20 21 22. writing to the Ephesians he chargeth Wiues to submit themselues vnto their husbands as vnto the Lorde he willeth Husbands to loue their wiues euen as Christ loued the Church and gaue himselfe for it he requireth of Children to obey their Parents in the Lorde for this is right he commaundeth Fathers not to prouoke their Children to vvrath least they be discouraged but to bring them vppe in instruction and information of the Lord he prescribeth vnto Seruants to be obedient vnto them that are their Maisters according to the flesh with feare and trembling in singlenesse of their hearts as vnto Christ and he setteth downe the duties of Maisters that they should deale iustly with their seruants putting away threatning knowing that euen their Maister also is in Heauen with whom there is no respect of persons In like manner when he writeth to Timothy he saith p 1 Tim. 6 1. Titus 2 9 10 and 3 1. Let as many Seruantes as are vnder the yoake count their Maisters worthy of all honour that the name of God and his Doctrine be not euill spoken of And Titus 2. Let Seruants bee subiest to their Maisters and please them in all things not answearing againe neither pickers but that they shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things for that grace of God that bringeth saluation vnto all men hath appeared The like exhortations and establishing of ciuill ordinances we see in Peter q 1 Pet 2 13 14 and 3 1 2 7 Submit your selues vnto all manner ordinance of man for the Lordes sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that do well So likewise hee chargeth the Wiues to bee Subiect to their Husbands that euen they which obey not the word may without the word hee won by the conuersation of the wiues while they beholde their pure conuersation which is with feare And the Husbands he teacheth That they should dwell with them as men of knowledge giuing honour vnto the woman as vnto the weaker vessell euen as they which are heyres together of the grace of life that their prayers be not interrupted Christ our Sauiour willeth vs to r Math. 22 21. Giue vnto Caesar the things that are Caesars and vnto God the thinges that are Gods The Apostle hath heaped together manie such precepts vnto the same Å¿ 1 Cor. 7 3 5 10 11 12 13 20 21 22. purpose 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence and likewise the wife vnto the Husband defraude not one another except it bee with consent for a time vnto the married I commaund not I but the Lorde let not the wife depart from her Husband and let not the Husbande put away his wife If any Brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her and the woman that hath an Husbande which beleeueth not if hee bee content to dwell with her let her not forsake him Let euerie man abide in the same Vocation vvherein hee was called Bretheren let euerie man wherein hee was called therein abide with GOD. All these rules and commaundements serue to teach vs this truth that howsoeuer the gospel doth make vs al as brethren and ioyne vs together in one body yet it doth not abrogat and abolish the difference betweene man and man and bring in an Anarchy and confusion but setleth a distinction betweene Prince and subiect betweene Maister and seruant betweene high and low Reason 1. This Doctrine of the gospel will better appeare if we marke the reasons For first God is not the author of confusion and disorder but of peace and order Look vpon al the creatures of God in heauen earth on high and beneath and we shal be constrained to cry out with the prophet t Psal 104 24 O Lord how manifold are thy works In wisedom hast thou made them al the earth is full of thy riches Al tumult and sedition al disorder and insurrection commeth from the deuill he is the author thereof For he first brought in sin and sin brought in disorder Hence it is that the apostle saith u 1 Cor. 14 33 40. Colos 2 5 God is not the author of confusion but of peace as we see in al the churches of the Saints He commandeth that al things be done honestly and in order he commendeth the goodly order that is obserued among the faithfull and therefore he teacheth not any disorders nor alloweth them where they are Reason 2. Secondly Christ came not into the world to abolish the Lawe but to establish it x Mat. 5 17 18 as he testifieth Mat. 5. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truely I say vnto you till heauen and earth perish one iot or one title of the Law shal not escape till all things be fulfilled Now we know that the moral Law commandeth the honor of Father and Mother that is of all superiors who beare a part of his image If then the end of his comming were to ratifie the Law then it followeth that the Law making a difference betweene superiors and inferiors remaineth and shall remaine in his full strength power and vertue Reason 3. Thirdly the Gospell commaundeth hearty obedience as vnto God and therefore doth not dissolue or disanull true obedience nay it is a praise and ornament to the Gospel when all sortes walke in the duties of their seuerall Callings and specially such as are the obedience of others Seruants are the lowest condition in the Church and yet the Apostle teacheth that by vprighnesse of their life and obedience to their Maister for Conscience sake y Titus 3 10. 1 Tim. 6 1. they may adorne the Doctrine of God our Sauiour in all things and on the other side by the euil life stubbornesse and disobedience of seruants that professe
helpfull and seruiceable to Gods people shall finde them as their remembrancers to God who will not forget the labour of their loue and the duty of their seruice This ought to bee a notable encouragement vnto vs not to deale niggardly toward the Saints nor to withhold from them the fruits of our loue seeing nothing shall be lost that is bestowed vpon them but we shall receiue an hundred folde into our bosome grace for grace loue for loue blessing for blessing mercy for mercie For this comfort and consolation will arise to them that doe good to Gods people they shall haue fauour with God they shall gaine a good report with the world and they shall purchase the sweet sauour of a good name as of a precious oyntment among the Saints and shall stirre them vp to intreate Gods manifold mercies for them Iehoiada that good High-Priest was so honoured of the people for suppressing the tyranny of Athalia for setting vp the kingdome of Ioash and for restoring the true religion of God that he was accounted a common Father of the Countrey and they gaue him the burial of a King r 2 Chron. 24 15 16. for they buried him in the Citty of Dauid with the Kings because he had done good in Israell and toward God and his house So the apostle Paul declaring that Onesiphorus had done him great seruice prayeth vnto God for him ſ 2 Tim. 1 16 17 18. The Lord giue mercie vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out diligently and found me The Lord grant vnto him that he may finde mercy with the Lord at that day Whereby we may gather that the benefites bestowed vpon the Saints shall not perish although they themselues cannot requite thē for though they want ability to pay them yet they want not harts to pray for them yea the Lorde will not onely haue pitty of them that take pitty of his people but he will shew mercy to their housholds because when Paule praiseth the bountifulnesse and zeale of Onesiphorus he wisheth well for his sake to his whole family The blessing of God shall not rest onely vpon the head of the iust but it shall descend into his whole house such is the loue of God toward those that be his If the consideration of this great promise and rich recompence of reward doe not pricke vs forward to exercise the workes of loue and fruits of compassion we are more then blockish and brutish On the other side such as haue beene not helpfull but hurtful not industrious but iniurious not seruiceable but vnprofitable to Gods people when God shall visit them either with publicke calamities or priuate iudgements their owne Consciences shall gall them and gnaw vpon them when they remember their owne works which shall prouoke men to speak euill of them cause them to pray against them and constraine them to call vppon God to worke their confusion This we see in Paul the Apostle in the latter end of the same Epistle t 2 Tim. 4 14 Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Thus doeth the Prophet Dauid deale oftentimes in the Psalmes u Psal 74 2 3. Thinke vpon thy congregation which thou hast possessed of old on the rod of thine inheritance which thou hast redeemed and on this mount Syon wherein thou hast dwelt lift vp thy stroakes that thou mayst for euer destroy euerie enemy that doth euil to the Sanctuary Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church that sought the ruine and destruction thereof Their prayers are of great force enter into the eares of the Lord of hostes whether it bee to obtaine mercies vpon the friends of the Church or to draw downe vengeance vppon the aduersaries thereof that oppresse it with cruelty and blaspheme the name of God which is holy throughout all ages and generations There is no greater honour that we should desire or delight in then to be called the friends of God and the seruants of the Church If we be the seruants of God wee must also account our selues the seruants of the Church The Prophet Dauid did esteeme the faithfull that were in Ierusalem as his Brethren So on the contrary side there cannot a greater dishonor and reproach befall vs then to be reputed the enemies of God and his people For if wee set our selues against his people that are his portion and inheritance hee will no otherwise deale with vs then with his enemies If God come against vs as his enemy we shall not be able to preuaile we cannot stand before him but shall be as stubble in the fire and as chaffe before the winde Vse 4. Lastly seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes it is our dutie to enquire and learne the estate of the distressed Church that we may knowe and bee informed where and when and how it is afflicted How many are there that neuer thinke vpon the people of God to do them good but forget their affliction and oppression The Butler of Pharaoh did not remember Ioseph but forgate him and the kindnesse he shewed toward him when they were prisoners togither who had said vnto him x Gen. 40 14 23. Haue me in remembrance with thee when thou art in good case and shew mercy I pray thee vnto me and make mention of me to Pharaoh that thou mayst bring me out of this house So when Zachariah the sonne of Iehoiada whom we mentioned before was for preaching the truth and denouncing the iudgements of God from his mouth oppressed with enuie and ouerborne by the might of the Rulers the King woulde not deliuer him out of their hands y 2 Chron. 24 21 22. but commanded him to bee stoned with stones and remembred not the kindnesse that his father had done to him but slew his son This is the common course and current of the world wee will not see the afflictions of the poore Saints but turne away our eyes from them or if wee cannot choose but see them we quickly forget them as if wee had neuer eyther beheld them or knowne of them This is one misery of the faithful that men do not regard them when they are in misery The Lord hath determined that there shall be alwayes some obiects offered vnto vs and set before vs to exercise the fruits of our Faith and Loue. He hath saide that the poore wee shall alwayes haue with vs and such as stand in need of our helpe and comfort It is in easie thing to boast of Faith and Loue but if we will be assured that we haue true Faith indeed we must shew it by our workes which are the fruites whereby it is knowne We must not turne away our
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
Calamity of the times and the necessitie of our Brethren haue cryed out vnto vs for mercie Wee may see a great number that lye in wait and ambushment as skouts and espials nay as Theeues and Robbers for their prey who suck the blood of thetr poore Brethren out of their veines and draw the Marrowe out of their bones What persons are to be releeued sooner then the poore And what times and seasons are there to shew mercy better then of Dearth and Famine Yet then doe mercilesse men as Horsse-Leaches pull what they can from the poore to enrich them-selues albeit it bee with the ruine of others They are glad of such times they are most welcome vnto them whereas in verie deede they shoulde then especially open their bowelles and breasts to shew Compassion to such as are in necessity Their mindes are onely bent to enrich themselues they praise it as a faire and fat yeare for them-selues albeit it bee a leane and lamentable yeare for all others This is a most wretched desire this argueth a small regard towardes the poore which haue much adoe to maintaine them-selues euen when they are helped and succoured Wee see how the prizes of all things encrease of Meat of Drink of Bread of Houses of Lands of Cattle and other Commodities but the earnings and wages of poore folkes doe not encrease but rather decrease so that such as haue beene able to liue and to maintaine their families in reasonable sort are now driuen to begge and go behinde hande and liue by Almes If in the generall rising of all other things if in the raising or rather racking of Rents if in the inhancing of the prizes of such wares as the rich men haue to vtter the hyre also of the Day-labourer were augmented and encreased it would be more easie for them to maintaine an hard and poore life and by the sweat of their labour to keepe their Wife and Children But this seemeth to be corrupt and vnconscionable dealing against the Lawe of God against ciuill Equity and common Humanity and to threaten the decay of many mens estates that all commodities should alter to extraordinary prizes and yet the poore haue only his ordinary allowance for the day and bee made euen a common Drudge or Packhorse to beare the burthens of others vpon his backe The Law of loue requireth that the more we see any man distressed so much the more wee ought to spare him vntill he may recouer his estate If we see him willing to paye vs and grieued in himselfe that hee cannot pay vs and vse all good meanes to his vtmost power to pay vs let vs beare with him and not shewe rigor toward him If we should see a poore Cripple halting and scarsâ— able to draw his legges after him and another instead of reaching him a staffe to stay him or his hand to helpe him would cut his sinnewes in sunder or smite his Hamstrings that he should be able to go no further would not all men condemne him of cruelty and inhumanity In like manner when wee behold our poore Brother in great necessity hauing much ado to maintaine himselfe and sustaine his life if we thrust him downe altogether how dwelleth the loue of God in vs Shal not his pouerty cry vnto him for vengeance Let vs therefore beware of adding affliction to such as are already in misery and know that the sparing of the poore is an acceptable seruice sacrifice vnto God wherewith he is exceedingly well pleased Vse 2. Secondly this Doctrine serueth for reproofe First against wretched Vsurers and extreame Creditors that will neither spare nor forbeare their poore Debters any time albeit their necessitie be neuer so great albeit their losse be neuer so ineuitable albeit their desire bee neuer so earnest to make them satisfaction yet they will extort and exact the vtmost farthing to the vtter ruine of them and of all that belong vnto them To these men the Apostle Iames saith a Iames 2 13. There shall be condemnation mercilesse to him that sheweth not mercy and mercy reioyceth against condemnation For in the last day when they shal stand at the iudgement seat of Christ they shal find him as rigorous to them as they shew themselues hard-hearted toward others The rich man in the Gospell that suffered Lazarus to lye at his gate without releefe and compassion b Luke 16 24. would haue giuen an whole world if hee had had it for one droppe of water to coole his tongue that was tormented in that flame but when he most of all wanted comfort it was denied vnto him The seruant in the Parable that would not refraine his anger nor forbeare his fellowe that fell downe at his feet and craued respite but went and cast him into prison till he should pay the debt hath the same measure measured vnto him again c Mat. 18 32 33 34. for his Lord did call him vnto him and saide vnto him O euil Seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitty on thy fellow-seruant as I had pitty on thee So his Lord was wroth and deliuered him to the Tormenters till he should pay all that was due to him It is laide to the charge of the Iewes that notwithstanding their outward profession and shew of Religion they were indeede irreligious and voide of true piety in that they refused to shew mercy toward the poore For the Prophet Esay Chapt. 58 3. or rather the Lord by the Prophet saith They will draw neere vnto God saying Wherefore haue wee Fasted and thou seest it not Wee haue punished our selues and thou regardest it not Behold in the day of your fast you will seeke your will and require all your debts Where the Prophet reproueth the hypocrisie of this people that gloried in the obseruation of the Ceremonies and yet they shewed no pitty to their Neighbours but delighted rather to fleese and flawe them to the vttermost Is is wisely said of Salomon Prou. 22. e Prou. 22 16. He that oppresseth the poore to increase himselfe and giueth vnto the Rich shall surely come to pouerty Seeing therefore we ought not to pull out the throats or grinde the faces or grieue the hearts of the poore that are not able to pay vs but to shew all mildenesse and moderation toward them it condemneth their practise that are hot and hasty in pursuing their right and in persecuting such as beare honest minds to pay euery man his owne Hence it is that the Prophet pronounceth him happy and blessed that considereth wisely and thinketh charitably of such as are in pouerty and distresse abilite they want power to help them albeit to releeue them means to direct them and counsel to comfort them f Psa 41 1 2 3 Blessed is he that iudgeth wisely of the poore the Lord shall deliuer him in the time of trouble the Lord will keepe him and preserue him
credit in my Maisters House He doth not thus consent with Flesh and blood neyther consent to her filthy lust to the dishour of God to the iniury of his Maister to the blot of his owne name and the wounding of his owne conscience but standeth at denyance and defiance with her notwithstanding her great flattery and daily importunity Thus ought it to be with euery one of vs though it be our Maister our Gouernour our Parents our Friendes we must not yeelde to them in euill we must not graunt any wicked requestes that may bring vs out of fauour with God and procure his iust iudgements to come vpon vs. It were better for vs to be out of fauour with Men then out of fauour with God and to fall into their hands then to sinne in the sight of the Lord. It were better to endure a little reproach for a small season for well-doing then to vndergoe the wrath of God for euer for euill-doing The Mother of Zebedeus Children came with her Sonnes to Christ worshipping him and desiring a certaine thing of him to wit that her two Sonnes might sit the one at his right hand and the other at his left hand in his Kingdome he denyed them and sayd p Math. 20 22 Ye know not what ye aske are ye able to drinke of the Cuppe that I shall drinke off and be baptized with the Baptisme that I shall be baptized with all The like we see in Peter and Iohn when they were commaunded in no wise to speake or teach in the Name of Iesus q Actes 4 19. they aunswered vnto them Whether it be right in the sight of GOD to obey you rather then God iudge you This is duely to be considered and carefullie to be practised of vs. Let vs not bee carryed away with the entisements and suggestions of others knowing that if we follow their direction and counsell in euill we shall incurre the same punnishment with them Vse 2. Secondly this serueth to reprooue and condemne their follie that in making suites and requestes neuer consider what they ought to aske and what another may graunt vnto them but respect their owne lustes anger mallice reuenge honour and aduantage What did the Wife of Potipher respect in her raging and burning lust Did she respect the Couenant of GOD or the credit of her Husband or her owne honour or honestie No vncleanenesse had possessed her heart Lust carryed her eye Impudencie ruled her tongue and all partes of Soule and Bodie were out of order The Mother of Salomon requested as she thought r 1 Kin. 22 18 22. a small request of him that Abishag the Shunamite might bee giuen to Adonijah his Brother to Wife and the King promised not to say her nay but when he heard it he reuoked his promise denyed his Mother and executed Adonijah as one that aspired to the Kingdome Wherefore shee was not well aduised what shee asked The like we might say of Herodias her daughter For when Herods Birthday was come and kept the dancing Minion pleased the eyes of a light lasciuious King so that he promised with an Oath Å¿ Mat. 14 7 8. That he would giue her whatsoeuer she should aske and she being before instructed of her Mother saide Giue me heere Iohn Baptistes head in a Platter The marke that these lasciuious Women sought after in this request was the murthering and making away of Iohn which also followed the giuing of this counsell and the asking of this request It is an euill thing to make any euill motion yea albeit no euill follow after it and albeit no consent be giuen vnto it It was euill in Sathan the Tempter to tempt our Sauiour in the Wildernsse t Iohn 4 46. albeit hee found nothing in him and could fasten no infidelitie no presumption no sinne vpon him So is it in his Instruments although they cannot preuaile to seduce any vnto sinne and draw them to offend God yet they haue wicked hearts and intents in laying snares and baites to intrap others Wee see this in Iosephes vnchast Mistresse albeit shee could not draw away his heart from the feare of God nor weaken the Faith hee had in him yet her sinne was not the lesse nor her purpose any whit the better We see this likewise in the suit that Haman propounded and obtained u Ester 3 9. If it please the King let it be written that the Iewes may be destroyed Now albeit the Church was deliuered yet his mallice was insatiable and in the ende turned to his owne destruction This ought to terrifie all gracelesse Suppliants that make no choyce or conscience what they demaund for when they are not carefull to desire such thinges as are warrantable and consonant to the will and heauenly pleasure of God their owne requestes doe many times in the iust iudgement of God turne to their owne confusion Wherefore it standeth all men vpon to looke with a single eye into the cause which they mind before they seeke it and sue for it that it be iust reasonable conscionable and honest against such as neuer haue in themselues such consideration but so they may speede in their purpose they regard not what they desire This is a point worthy to be marked of all especially of those that depend vpon others to be aduanced and preferred It is a greeuous sinne to abuse the fauour and authority of others to bring their bad and leud purposes to passe It is the manner of many men that are in credit with great persons to be bold to sollicite any of them without difference or due regard of equitie not considering the lawfulnesse or vnlawfulnesse of the thing the making or marring of others the doing of good vnto them or the vtter vndoing of them Hence it is that Iohn Baptist exhorteth the Souldiers that came vnto him to be instructed x Luke 3 14. Doe violence to no Man neyther accuse any falselie and be content with your wages We must therefore take heed what we aske into what inconueniences we draw and driue others into Our requests must be seasoned with the feare of God Vse 3. Lastly we learne that no man hath an absolute power and authority ouer others but limited and restrained within certain bounds Paul had the highest office of Apostleship committed vnto him yet he could not require and commaund what we list he could goe no further then the will of the Lord which is declared and doubled in this place Albeit God haue lifted vp our heads aboue others and made vs Rulers to commaund yet we cannot command what we list The Maister must remember y Eph. 6 9. That he also hath a Maister in heauen The Father must consider that he also hath a Father which is in Heauen Such as are inferiours are not bound to yeelde an absolute obedience in all thinges but they are tyed to obey their Superiors so farre as they do not disobey the
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
Exod. 35 5. 21 22. They had a willing heart And againe Euery one brought somewhat whose heart encouraged him and whose spirit made him willing both men and weomen as manie as were free-hearted came and brought Taches Earings and Rings c. The like is mentioned of Araunah the Iebusite that he had in the seruice of God e 2 Sa. 24 22. The heart of a King Now where there is a free spirit a willing minde and a perfect heart there is no dallying or delaying in the duties of piety and obedience but so feruent and zealous a proceeding that we see men voluntarily inclined to do more then we could desire of them Reason 3. Thirdly their ioyfulnesse in the workes of righteousnesse and godlinesse do exceed the triall of necessity Though the Lorde try his people with manifold afflictions yet they are so farre from quailing and cooling their willing readinesse and ready willingnesse to do according to that they are required nay aboue that they are required that they make the same much more excellent and famous This is the reason expressed by the Apostle that the Churches of Macedonia were liberall according to their ability beyond their ability f 2 Cor. 8 2. Because in great trial of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality Such ioy and comfort do the faithfull take in doing the duties required of them that they think they can neuer do too much or proceed too farre Reason 4. Fourthly they acknowledge all things to be from God and to bee his and therefore they will yeeld freely where he requireth and what hee requireth and as farre as he enableth them to their vttermost strength This maketh striue with themselues euen to out-go themselues The Prophet Dauid acknowledgeth this vpon the practise of a good dutie performed with an earnest and zealous affection he blessed the Lord before al the Congregation and saide g 1 Chro. 29 10 11. Blessed be thou O Lord God of Israell our Father for euer euer Thine O Lord is greatnesse and power and glory and victory and praise thine is the kingdome O Lord and thou excellest as head ouer all c. The same doth the Apostle remember of them of Macedonia h 2 Cor. 8 5. This they did not as we looked for but they gaue their owne selues first to the Lord and after vnto vs by the will of God All these Reasons being laide together and duly considered do perswade to our Consciences this truth that we should shew our selues readie to yeelde more rather then lesse touching those duties that are required of vs. Vse 1. The Vses remaine to be handled First from hence we learne this point that forwardnesse and zeale in good thinges is greatly to bee commended We cannot yeeld more then is looked for at our hands vnlesse we be earnest and feruent in the spirit as men that are led by the spirite True it is there is no warrant to walke without our warrant or to runne too fast without any guide Hence it is that Salomon saith Eccl. 7 18 19. Be not thou iust ouer-much neither make thy selfe ouer wise wherefore shouldst thou be desolate Be not thou wicked ouer much neither be thou foolish wherefore shouldest thou perish not in thy time Meaning thereby that as we should not suffer sinne to raigne in our mortall bodies though we cannot wholly driue it away so we should not seeke a righteousnesse beyond the Law This ouer-much righteousnes was in him who being commanded in the name of God i 1 Kin. 20 35. to smite the Prophet in smiting to wound him refused to obey because it seemed strange vnto him to wound a man that was godly and not guilty of any crime The like is that which Saul did k 1 Sa. 15 21. who being expresly charged and forbidden to saue aliue any persons or Cattle that belonged to the Amalekites preserued the chiefest of the things and the choisest of the Oxen and Sheep to offer vp in sacrifice vnto the Lord. But the one of them was slaine of a Lyon the other lost his kingdome to teach vs that to obey is better then sacrifice to hearken is better then the fat of Rams So then we must vnderstand that albeit we are to be ready to yeeld more then well can be required of vs yet we must not thinke to do more then God requireth of vs. If we speak of the duties that God commandeth we come far short when we haue done what we can we must confesse we are vnprofitable seruants but when we speak of good and Christian duties which our Ministers or brethren craue of vs desire vs to practise we should willingly perfourme more then they aske at our hands Let vs therefore bee feruent and zealous in al lawful and honest thinges It is good alwayes to be earnest in a good thing The Lord abhorreth and detesteth the Luke-warme Laodiceans that are neither hot nor cold but wil spew them out of his mouth If any should deale in our cause for vs we would not haue him deale negligently and carelesly shal we then be remisse and carelesse when we deale in matters that belong to God and our owne saluation Shal we deale as men benummed with cold that seeme to haue no life in them but are frozen-hearted and haue no motion of the spirit of God in vs Let vs not stand at a stay but alwaies proceed forward as Trauellers that hasten to the end of their iourney or as Sea-faring men that thinke it long vntil they lye at rode in the Hauen as in a safe harbour from winde and weather This serueth to reprooue al those that accuse and reproach others for being too forward and zealous If wee bee not zealous in Religion we are of no religion whatsoeuer we account of our selues Vse 2. Secondly this Doctrine is a comfort to our selues and to other the seruants of God and an occasion of great ioy when as we our selues or others are forward and chearefull beyond expectation in good things A notable example of both is offered to our consideration in the prouision that was made and the furniture that was prouided for the building of the Temple 1 Chron. 29. 9. Where we see that when Dauid himselfe hauing a great zeal and delight in the house of his God gaue of his owne Gold and Siluer and the people and Princes following his example spared no cost and expenses it is said The people reioyced when they offered willingly for they offered willingly to the Lord with a perfect hart and Dauid the King also reioyced with great ioy Againe there is great occasion offred vnto vs to glorifie God to praise his name whensoeuer he worketh this willingnesse in the hearts of his childsen and when we see their zeale to abound and their readinesse to go beyond any request that we can make vnto them
good course a long time and dedicated their young yeares as it were bringing their first fruites to God who notwithstanding haue turned out of the way when they haue beene going out of the World Euen as it falleth out sometimes that such as haue failed safely in the wide Sea and kept an vpright course that they haue escaped the dangers of stormes and tempests and Rockes and quicke-sandes haue notwithstanding beene cast away in the very Hauen through negligence and security and want of heed taking so is it with many that haue stood out in daungerous times when the Windes haue blowne and persecutions haue beene hot who in calme weather and peaceable times in their latter times haue suffered shipwracke and haue dashed the Barkes of their Soules against the vaine-pleasures and vanities of this World which drowne Men in perdition and destruction Hence it is that the Apostle writing to the Thessalonians prayeth vnto God for them in this manner m 1 Thes 5 23 Now the very GOD of peace sanctifie you throughout and I pray God that your whole Spirit and Soule and Body may be kept blamelesse vnto the comming of our Lord Iesus Christ. Hee saw they had neede of Gods gratious assistance euen vnto the last breath of their body to vphold them and to keepe them in his feare Let vs therefore remember what the Prophet speaketh of those that are truely regenerate Psalme 92 12 13 14. The righteous shall flourish like a Palme Tree and shall grow like a Caedar in Lebanon such as bee planted in the House of the Lorde shall flourish in the Courts of our God they shall still bring forth Fruit in their age they shall be fat and flourishing If we be in the number of these men described in this place alwaies fruitfull in good thinges and neuer barren of heauenly graces we shall be assured that we shall neuer be remooued Trees as we see by experience grow barren when they grow old but such as are planted in the House of God must be most fruitfull in their age But with many it is cleane contrary the more old in age the more old in sinne and sapped in all sorts of wickednesse This is a searefull signe and prognosticate of a finall Apostacy when our ending is not answerable to our beginning Obiection But heere some man may say Can the faithfull fall away for euer Can they loose their Faith altogether Answere I answer such as liue in the Church and seeme to themselues and to others to haue faith may fall away but such as haue the faith of Gods elect can neuer fall away God doth stablish them in Christ 2 Cor. 1 12. And they are kept by the power of God through faith vnto saluation 1. Pet. 1 4. So that our life is hid with Christ in God Col. 3 3. The gifts and calling of God are without repentance and he that hath begun this good worke in vs will also finish and perfect it vntil the day of Iesus Christ Phil. 1. 6. We are persawaded that neither life nor death nor Deuill nor any meanes whatsoeuer shal be able to separate vs from the loue of God Notwithstanding we must beware of carnall security least these guifts of God be weakened and diminished in vs for albeit they cannot dye yet they may decay and decrease and we may fall though not fall away and our Faith may be lesse though not vtterly lost Christ Iesus hath somewhat against the Angell of the Church of Ephesus o Reuel 2 4. because hee had left his first loue He was not finally fallen from Grace but is highly praised for his patience and perseuerance but is charged to haue slacked his course and to haue cooled his zeale and therefore hee is not saide to haue lost his Loue but to haue left his first Loue so that they were not so earnest so seruent and so zealous as they were at their first Conuersion Wee haue therefore continuall neede to be often in prayer that wee may euer-more encrease in heauenly Graces and bee preserued by the power of God that we be not ouercome by the power and subtiltie of Sathan who desireth nothing more then our Destruction nothing lesse then our good and saluation 25 The Grace of our Lord Iesus Christ be with your Spirit Amen The order of the words Hitherto of the first part of the Conclusion which is the salutation sent from others Now of the salutation that commeth from him-selfe which is as his last farewell and shutting vppe of the whole Epistle and as it were a solemne taking of his leaue of him and the rest which is thus much in effect Grace bee with your Spirit The first part or former word is amplified and enlarged by the efficient cause from whence it commeth and proceedeth to wit Christ Iesus who is also declared by that Soueraigne Authoritie which he hath ouer all Our Lord. Lastly the whole Prayer is garnished with a certain exclamation of heartie wel-wishing to them in the last word Amen Thus much touching the Order The Interpretation of the words Let vs come to the Interpretation of the Words and search out the meaning of them by other places of Scripture Wherein we are to consider what is meant by grace why it is called The Grace of our Lord Iesus why he is called A Lord. why Our Lord what is meant by Spirit what is meant by your Spirit and lastly what is meant by this word Amen First touching Grace whereof we haue spoken before Verse 3. we must vnderstand that there is a two-fold Grace mentioned in the word of God p Called Gratia gratū faciens One which maketh a man gracious and acceptable to God which is the free fauour and loue of God whereby he is well pleased and exceedingly contented with his elect in Christ his beloued sonne which is in God himselfe and in no Creature whatsoeuer either Saint or Angell The other is Grace freely q Called Gratia gratis data giuen to men both common to the elect and Reprobate or proper to the elect onely which are supernaturall and sauing graces The former is called the first Grace which is no inharent quality in vs but an essential property in God and the cause of all graces in vs and the Fountaine of all benefits that flow vnto vs. Thus it is taken in many places as Rom. 1 7. and 3 24. and 4 16. and 11 6. The latter is called the second Grace because it is deriued from the former as we see 1. Iohn 1 16. and 1. Pet. 1 14. and 5 10. and 2. Pet. 3 18. Now in this place I vnderstande it of the fauour and Loue of GOD with the which hee beganne his Epistle before and with which heere he closeth it vppe ending euen as hee made his entrance Secondly hee calleth this The Grace of our Lord Iesus Christ for two Causes first because he is the fountaine of it he is
as the Well-spring we haue it not of our selues we haue it from him according to that which the Euangelist Iohn setteth downe r Iohn 1 16. Of his fulnesse we haue all receiued and Grace for Grace Secondly it is called the Grace of Christ not of God the father not of God the Holie-Ghost but of Iesus Christ our Lord because hee is the meanes or as the Cunduit-pipe whereby he it is brought and conueyed vnto vs Thus the same Euangelist speaketh in the wordes following Å¿ Iohn 1 17. The Law was giuen by Moses but Grace and Truth came by Iesus Christ. He it is that is the Mediation and Propitiation for our sinnes he hath purchased the fauour of God he hath wrought reconciliation for vs so that through him we are accepted of God the Father and beloued in his beloued Ephe. 1. 6. Thirdly we must consider the Title giuen to Christ Iesus hee is called a Lord or Ruler and that in many respects First by creation in that he made vs of nothing when we had no being t Iohn 1 3. For all thinges were made by him and without him was nothing made that was made Secondly by right of Inheritance u Heb. 1 2. Psal 2 8. For he is made Heire of all thinges Thirdly by right of Dominion for he hath Dominion ouer all things and ouer vs also so that he ruleth preserueth and keepeth vs as his owne to eternall life being bought with his most preciour blood None of them can bee lost that are committed vnto him neither can any plucke them out of his hands All thinges are put vnder his feet and subiect vnto him Fourthly he is said to be our Lord he is not onely a Lord hauing right and might graunted vnto him ouer others but hee s called our Lord. First because the Father gaue him a people and chosen Generation ouer whom he should rule So then by reason of this donation appointed vnto him before all worlds he is truely called our Lord. Secondly in regard of the work of redemption which he hath wrought for vs he alone hath paid the ransom for vs and deliuered vs from the power of the Deuill so that hee hath the greatest right of possession in vs. Lastly we are thereby put in mind that we ought so to beleeue in Christ our Lord that we put our trust and confidence in him and that we rest throughly perswaded that by him we are throughly freed and deliuered from all euill It is not enough for vs or sufficient to saluation to beleeue Christ Iesus to be a Lord but we must beleeue him to be our Lord. For wee all knowe and beleeue that the Deuill is a Lord and ruleth in the hearts of the Children of disobedience he is the God of this World and a Prince that beareth great sway but wee doe neyther know nor beleeue him to be our Lord as we beleeue Christ Iesus to bee the Lord of vs all Fiftly he addeth With your Spirit He craueth this Grace to be with his Spirit whereby he meaneth as much as if he had said with you one part of man being named for the whole the more principall part being put for the whole person For man consisteth of two essentiall parts of Soule and Body True it is the Apostle Paule doth sometimes deuide man into three partes the Spirit the Soule the Body as when he prayeth for the Thessalonians x 1 Thes 5 23. That their whole Spirit and Soule and Body should be kept blamelesse vnto the comming of our Lord Iesus Christ. By the Spirit he vnderstandeth the mind reason or vnderstanding which else-where hee calleth the y Ephe. 4 23. Heb. 4 12. Ephe. 4. 17 18. Spirit of your mind This is nothing else but a faculty of the reasonable soule which is seen in inuention and iudgement By the the Soule he vnderstandeth the inferior faculties and powers as the will and affections both which followeth the body which is the Instrument whereby the Spirit and Soule do worke By the Spirit in this place is not meant onely the minde or onely the Soule but the whole man is to be vnderstood as it is expounded Phil. 4. 23. The Grace of our Lord Iesus Christ be with you all And Col. 4 18. Grace be with you yet he nameth the spirit because it is the principall subiect and seat of grace Sixtly the Apostle proceedeth and saith Your spirit hee speaketh not to Philemon alone saying With thy Spirit but he enlargeth his heart and saith With your Spirit as speaking to many Whereby wee are to vnderstand those to whom this Epistle is written and deliuered to wit cheefly to Philemon whose Title it beareth and to Apphia his wife to Archippus the Minister and to the Church that was in his house to all these he wisheth the Grace of Christ Lastly he endeth with the word Amen which is as much as euen so or so be it or so it shall be Indeede it is no part of the former prayer but it betokeneth and signifieth two things First an hearty desire whereby we wish that we may be heard and that God would answere vnto our requests Secondly the certainty of our confidence and the confirmation of our Faith whereby we trust that we shall be heard It is an Hebrew worde retained by the Apostles in their Epistles and in other places wherewith we are taught to conclude our Prayers withall by Christ our Sauiour It is added to shew that we should come with boldnesse and beleeue that we shall obtaine trusting in the truth of Gods promises The postscript of the Epistle Hauing thus laide open the sense and meaning of the wordes in this last Verse it shall not be amisse to speake some-what of the wordes following which are the subscription and vnder-writing of this Epistle in these wordes Written from Rome to Philemon and sent by Onesimus a Seruant It is most likely that this Epistle was written and sent at one and the same time with that entituled to the Colossians both because the same persons are named in both the Epistles the same persons writing and the same persons sending salutations to others and both of them in the Post-script are sayde to be sent by Onesimus as it were by a Carrier only heerein resteth the difference that this Epistle was deliuered to Onesimus alone to bee carried to Philemon a priuate man but the other was conueyed by Tychicus and Onesimus to the whole Church of the Colossians whereof Philemon and his Family were but one part But touching this subscription as also others in other Epistles we must vnderstand that they were added by men and are no part of the Cannonicall Scripture which is the rule of our faith to which we must yeeld without all contention or contradiction and from which we cannot appeale without intollerable iniury to the spirit of God For howsoeuer diuers of these Post-scripts may be true yet it is very plaine and