things that are reuealed let vs hold fast And this is the way to haue the joy of our Sion full Liue in peace As the former precept had respect to matters Ecclesiasticall so this to things ciuill whether Politicall as between neighbour and neighbour superiour and inferiour or Oeconomicall which is to be practised in the priuate family between the husband and the wife the parent the childe the master and the seruant c. The obseruation is this Doct. Christians are to liue peaceably one with another Christians are to lead a peaceable and a quiet life one with another All discord and contention is to bee auoided euen in ciuill and externall things and peace and quietness is to be followed Doct. Hall Rom. irrecon sect 2 There is nothing saith a Worthy of our times which the Angels did more gladly congratulate vnto men or which Christ did more carefully bequeath or the Apostles more earnestly enjoyn than this practice of peace How oft and how vehemently doth the Spirit intreat and command vs to haue peace and to imbrace it Wee are commanded to loue and affect it Zach. 8.19 Loue the truth and peace Neither is it sufficient to loue but wee are enjoined to seek it Psal 34 14 Depart from euil and do good seek peace and ensue it Neither is this sufficient to seek it but we must also haue it Haue salt in your selues Mark 9.50 and haue peace one with another But what if peace will not be had what then S. Iames then chargeth vs to make peace by our endeauours Iames 3.18 by our patience The fruit of righteousnes is sowen in peace of them that make peace But if in case it be once made and had what if it will not stay nor abide with vs Rom 14.19 Then saith S. Paul Follow after the things which make for peace And what if it will needs away and hide it self what is then to bee done S. Peter wils vs in this case to follow peace 1 Pet. 3.11 inquire after it And how if we knowe not where to finde it or how to follow it Then must wee take the Apostles counsell 1. Thes 4.11 Reason Col 3.15 and study for it That Reason may be giuen amongst many others that might bee rendred for this truth which the Apostle makes You are called to it in one body Where the reason of it is double first from their vocation They were called to it and that not onely by men who by their lawes require peace but especially by God And that not onely in those generall precepts of the word before quoted and the like where this duty is vrged but in speciall maner in the word of reconciliation That word that conuerts vs which is called The Gospell of peace which makes lambs of lions as the Prophet sheweth when he speaks of the fruits of the Gospell in the Kingdom of Christ The wolf saith he Isay 11.6 shall dwell with the lamb and the leopard shall lie with the kid and the calf and the lion and the fat beast together and a little childe shall binde them The meaning is that in the Kingdome of Christ the Gospell should make the most mighty fierce and cruell who were as lions and wolues and such like to put off their woluish and lion-like nature and become gentle milde and peaceable The second reason that he giues Reason 2 is from their mutuall relation In one body They were members of one body And as it is vnnatural and vnseemly To see a man to rend and tear his owne flesh so is it most vnnaturall and vnseemly for Christians To bite and deuour the one the other by jarring wrangling or complaining The enemies vnto peace are heer to bee reproued Such as those of whom Dauid complaineth Vse Psal 120.5.6.7 Wo is wee that I soiourn in Mesech and dwel in the tents of Kedar My soule hath long dwelt with him that hates peace I am for peace but when I speak they are for warre They are neuer well but when they are in brabblings contentions and sutes of law if they be out of these they are out of their own element as a fish out of the water You shall hear little else come from between their lips but Law Law Iustice Iustice and that for matters of no moment for the value of a groat nay less for very nothing And when there is difference between them and any other how hardly are they drawne to peace or any good agreement A Bear is with far more ease drawne vnto the stake than they to that The like failings may be found in priuate families between the husband and wife parent and childe master and seruant to the dishonour of God discomfort of themselues and ruine of the whole house Hence it is that there is so much complaining of the married estate for scarce more vse it than doo accuse it And how so They themselues make bitter sauce and then cry out of the meat they liue not in that estate according to Gods direction but after their owne lusts From whence Iames 4 1 as Saint Iames sheweth proceed warres and contentions The house is full of brawles and chidings discord driues the blessing out of doores The Sonne of peace is not there Luke â—0 6 peace doth not rest there No wonder then if they complain Vse 2. To the practice of peace let vs be all exhorted Would to God wee could once frame our selues to liue in it and those vnquiet spirits amongst vs would once turne themselues to more amiable courses But let all such as looke for peace from the God of peace take vp Dauids Motto in sincerity of hart I am for peace Let vs long after peace Psal 120.7 and endeauour it seek peace and pursue it Vices follow vs vertues slee from vs. As wee must runne apace from vice lest it ouertake vs so wee must runne as fast after peace and other vertues that we may ouertake them Doth thy aduersary offer thee peace Then peace followeth thee see thou imbrace it Doth he not offer it Then doo thou knock at the gate of peace desire to speak with it In so doing thou shalt shew thy self to be a childe of peace But why should I be so base as to yeeld to him Ob. he did the wrong let him seek peace Nay R s Eph. 4.26.27 why should'st thou be so base as to yield vnto the diuell For whosoeuer giueth place to wrath giueth place vnto the diuell Hee offred the wrong and yet seeketh not peace it is his weaknes and folly Doo thou seek an end and pursue peace it will bee thy wisedome and glory There was sometimes a variance betwixt two famous Philosophers Aristippus and Aeschines Aristippus comes to Aeschines and seeks for peace Aeschines gladly entertaineth such a motion Well saieth Aristippus remember though I am your elder yet I sought the peace True said Aeschines
hauing in this Epistle purged himselfe from such crimes as he was charged withal by certaine false teachers who were crept into the Church of Corinth and especially from that which was the ground of all 1. Cor. 16.5 his not comming amongst them according vnto promise made for which they accused him of leuity and inconstancy doth in the beginning of this Chapter renew his promise The order of the words telling them of his readinesse a third time to come amongst them and withall sheweth after what manner it shall be namely with seueritie and more then wonted rigour against such as were obstinate Now being to make an end he windes vp all with a friendly Farewel wherein he doth somewhat allay and mitigate what-euer he had formerly wrot that might sauour of bitternesse and that hee might not leaue their minds exasperated hee giues them a taste of the louing affection hee bare towards them in this his valediction Finally Brethren Farewell which words The summe of them with the other following in the verses subsequent containe in them the conclusion of the whole Epistle which is spent in Exhortation Salutation and Prayer The Exhortation is contained in this 11. verse The Salutation verse 12 13. The Prayer verse 14. The logicall resolution In this Exhortation we may consider First the Manner of it Finally Brethren Farewell Secondly the Matter of it Be perfect be of good comfort be of one minde liue in peace and the God of loue and peace shall be with you In the Manner we haue First a note of conclusion Finally Secondly a Louing compellation Brethren Thirdly a Friendly valediction Farewell In the Matter obserue wee First the duties whereto exhorted Secondly the motiue or argument wherewith they are enforced The duties foure First Perfection Be perfect Secondly mutuall consolation Bee of good comfort Thirdly vnanimity or consent in matters ecclesiasticall Be of one minde Fourthly concord and agreement in matter domesticall and ciuill Liue in peace The Argument taken à Commodo from the profit that thereby will insue The God of loue and peace shall be with you The interpretations of these words be various we will search for the best The Theologicall exposition Finally Some read it thus For the rest others Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Remainder Not much amisse to take either For so the word here vsed signifieth and may haue reference either to the Apostle or to the People To the Apostle thus as if hee had sayd I haue written as large vnto you yet still there is a Remainder behind for me to exhort you vnto which I comprehend in these few words Be perfect Be of good comfort c. To the people thus As if he had sayd Hitherto I haue not been wanting in my dutie but haue sufficiently instructed and admonished you c. Now the remainder is for you that you doe your dutie and obey my precepts Brethren Text. There bee three sorts of Brethren mentioned in holy Scripture First such as are brethren by Race as they who haue the same Father and Mother as Iacob and Esau had Gen. 25.25 or they who are of the same stock and kinred Gen. 13.8 and so Lot and Abraham were called Brethren Secondly such as are Brethren by Place who are of the same nation and countrey and so the Iewes are tearmed Brethren in the Law Deut. 23.20 To a stranger thou maist lend vpon vsury but not vnto thy brother Thirdly such as are Brethren by Grace and that either more common or more speciall More common in respect of creation and so all men are Brethren Gen. 9.5 At the hand of a mans brother will I require the life of man more speciall in respect of Adoption and so Christians are Brethren and they onely In this respect doth the Apostle call them Brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Farewell The word signifieth properly to rejoyce and is by most so translated and read Yet Erasmus and some others renders it as wee haue it as well he may for the word signifieth as wel Farewell as Reioyce wherein the Apostle wisheth all good to betide them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be perfect The signification of this verbe is likewise diuerse and by som rendred for consummation by others for restauration The Apostle's meaning is that whereas the members of this Church were all as it were bones displaced and out of joynt they should now again bee joyned together in loue and they should endeauour to make perfect what was amisse amongst them either in faith or manners They should bee perfect in respect of truth though not is respect of absoluteness they should desire and endeauour after perfection though in act they attain it not Be of good comfort or take yee comfort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some read it thus Take exhortation for the word heer vsed signifieth indifferently to comfort to exhort to intreat But the former reading is best liked by Chrysostome who thinketh the Apostle rather intends consolation than exhortation in regard of the many oppositions and trials they had were to meet withall in their course of Christianity and therfore willes them to chear vp themselues and mutually one another that they may not make shipwrack of their faith in the day of trouble Bee of one minde to wit in matters of faith and religion For by this precept he seemeth to note out that some things were amisse amongst them and that many things were done through contention and vain-glory Hee wills them therefore to be alike-minded and affectioned that all discord and dissension might be auoided and the Church no way thereby troubled Liue in Peace Peace is of three sorts Eternall which is cald Pax Numinis the peace of God which passeth all vnderstanding which wee haue with him through Christ Internall which is called Pax pectoris the peace of conscience which is a fruit of the former and proceeds from that Externall which is called Pax temporis the peace which wee haue with men for the time wee liue in the world This last onely is heer meant and this precept respects things ciuil as the former things ecclesiasticall And the God of loue and peace shall bee with you Som construe this clause by way of enunciation affirmatiuely as if the Apostle should haue said In thus doing you shall haue the blessing of God attending you c Others Imprecatory by way of wish or praier as if hee had said The God of loue and peace be with you and enable you to do thus But the former is the better God of loue and peace Hee is so tearmed first say some because he is loue and peace it self it is his Essence secondly because he delights and takes pleasure in it and thirdly and especially because hee is the Authour and Giuer of it Shall be with you That is by his gratious protection and comfortable presence to blesse you and defend you
admonish thy selfe as sometimes Plinius Secundus admonished his nephew Poteras has horas non perdere Plin Secundâ—in Epist ad MarciÌ„ Thou might'st haue not lost these houres And lastly let hearers hence learn their lesson for is it so that though Gods Ministers take the Vse 3 greatest pains that can be taken there will be still something left for them to doo then certainely there is a remainder for you as well as they Dost thou know somthing yet alas how many things art thou ignoraÌ„t of that thou art bound to know and remaine for thee to learn And though thou hast knowledge in aboundance so that thou art able with Salomon to discourse from the Cedar-tree that is in Lebanon 1 Kings 4.33 euen vnto the hysope that springeth out of the wall and of all beasts and fowls fishes creeping things yet still there is a remainder namely practice and obedience for Iohn 13.17 if you knowe these things blessed are you if you doe them saith our Sauiour Think of these things thou who art so puffed vp with a conceit of that same small scantling of knowledge thou hast receiued as that thou neglectest all further means of edification And doo thou also think of this who conteÌ„tst thy self with a bare hearing of the word without consequent meditation or practice Sermon is don thou saist when the Minister hath done preaching and so it is indeed with many for it is no more thought of after But the Sermon that wants consequent meditation heere may bee meditated of in hell heerafter Remember that Brethren Text. The Obseruations from this Compellation are from the consideration of Paul as a christian or as an Apostle If we consider him thus calling them as he was a Christian then we obserue There is a spirituall kinred and brotherhood amongst Christians Such as professe the same faith Doct. Christians are spiritually aâ—â—n and worship the same God are Brethren And so we finde them often stiled in Scripture Psal 21.22.12 I will declare thy Name vnto my Brethren saith Dauid in the midst of the congregation will I praise thee And elsewhere thus Psal 12â— 8.9 1 Cor. 5.11 For my brethren and companions sake I will wish thee now prosperity So the Apostle S. Paul willeth If any that is called a Brother bee a fornicatour or couetous c. with such a one no not to eat And againe The Brethren which are with mee vnto the Churches of Galatia Gal. â— 2 This our Sauiour sheweth to his Disciples Mat. 2â— 8 when he saith One is your Master euen Christ and all ye are Brethren Reason Iames 1.18 Gal. 4.26 1 Pet. 1.23 1 cor 10.16.17 2 Tim. 4.8 And no maruell for they haue one and the same Father which is God one and the same Mother which is the Church in whose womb they lie together they are begotten of the same spirituall seed which is the word they are fed at one and the same table with the same nourishment and look for one and the same inheritance euen eternal happiness and blessednes Vse 1 Let this serue then first for the Reproof of such as disdain to call Christians by the name of Brethren or to giue any Saint such a title especially if hee bee a mean one and of lowe rank But what disparagement is it or can it bee to any to acknowledge them to bee their Brethren whom Christ acknowledgeth to bee his Brethren and God acknowledgeth to be his Sons Forasmuch as you haue done it to the least of these my Brethren saith our Sauiour you haue done it vnto me Mat. 25.40 Heb. 2.11 Shall we be ashamed of such as Christ is not asham'd of Let vs beware of this pride of heart which doth so puffe vs vp in regard of outward condition in the world as that it maketh vs to forget such as are mean and lowe and causeth vs so to carry our selues as if they were not our Brethren of the same christian calling professioÌ„ with our selues True it is we are differenced in ciuill policy and ciuill societies some being noble some base som rich some poor which differences Religion doth not take away nor abolish before men yet in that spirituall society of which Christ is the Head there is no such distinction Heer we are all one all equals all Brethren Let not then our inequality in our ciuill calling cause great men to forget their equality in the Christian nor our equality in our Christian cause mean men to forget their inequality in the ciuill In both let vs carry our selues like men of wisdome And if these are to bee reproued then much more are such profane persons to be soundly lessoned who cast this name of Brother as a word of reproach disgrace vpon such as fear the Lord Oh you are one of the holy Brethren you are one of the holy Sisters Now what doo such miscreants but through their sides strike the Prophets the Apostles yea and Christ himselfe Let such knowe that they openly proclaim as it were with a trumpet that they haue not God for their Father nor the Church for their Mother but do openly disclaim them from being their parents while they professe that they are none of that holy Brotherhood As this serueth for Reprehension so in the second Vse 2 place it may serue for our Instruction for out of this name wee may spell our duties Look what nature ties natural Brethren vnto that doth grace much more tie spirituall vnto Duties of Brethren Brethren as we knowe loue together and liue peaceably one with another There is vnity and amity amongst them First yea so strong is that loue which is amongst Brethren as that it exceeds all other loue amongst men It exceeds the loue in mariage saith one because that is by choice this by nature It exceeds the loue betweene Parents and children because that is not reciprocall for the inequality of the persons this is most equall And therefore the Arabians and West-Indians as Histories make mention prefer brethren before children in inheritances This is the loue of Brethren by nature Now we haue obtained a more excellent Brotherhood and therefore ought to loue and loue as earnestly Our loue must be as the loue of Brethren and so we are commanded Be affectioned to loue one another with Brotherly loue Rom. 12.10 Heb. 13.1 2 Pet. 1.7 saith the Apostle And againe Let Brotherly loue continue And againe To godlinesse adde Brotherly kindnes Tertul. in Apol. c. 39. ad stuporem Gentil In Tertullian his time there was such vnity amongst Christians and their loue each to other was so great as that it was to the amazement of the Heathen See say they how these Christians loue one another and are ready to dy one for another But alas for vs our contentions and wranglings euen about toies and trifles may make men amazed How shall God bee our Father if we
2.11 2 Iohn 5 abstaine from fleshly lusts c. And thus Saint Iohn I now beseech thee Lady So that wee see what meekenesse and mildnesse we ought to vse exhorting and intreating euen then when we may lawfully command And no maruel when God himselfe herein goeth before vs in his owne example Oh that Israel would haue hearkned Psal 81 13 Mat. 23. And our Sauiour Christ inuiting the Israelites in the same manner vnto himselfe that the Henne doth her chickens Let this serue then for our Imitation and Instruction Vse 1. that we endeauour to win our people with gentlenesse and loue And surely when ministers speake thus to sinfull men I beseech you by the mercies of God I beseech thee my Brother leaue thy whoredome forsake thy drunkennesse c. If the heart bee not sealed vp with hardnesse it must needes pearce it Wee see how in things of this life men are faine to sue for that which is their owne and are heart-glad if by fair intreaties they can gather vp their debts If then we can by earnest exhortations and effectuall perswasions get at our peoples hands this debt of obedience which they owe to God let it neuer grieue vs that wee come with Brethren I beseech you Caucaâ—s And yet withall great wisdom and circumspection must be vsed in this manner of proceeding for wee must beware that wee so lay downe our authority as that the word lose not any but abide still a word of power to command To this purpose these rules are to be obserued First so exhort and perswade as that the very coÌ„sciences of men that hear thee may conclude that euen there where thou intreatest thou hast power to command although in loue thou laiest downe that power for the present So the Apostle to Philemon Phil. 8.9 Wherefore though I might bee much bould in Christ to enioyn thee that which is conuenient yet for loues sake I rather beseech thee c. Secondly so to exercise lenity as that thou forget not seuerity when the case requireth it Compassion must be had on some Iud. 23 but not on all som must with fear be puld out of the fire When sinne waxeth bold then must Gods Ministers put on bouldnes as Moses did when the calfe stood before him When the Ministery is like to bee brought into contempt then must power and authority be put on 1 Kings 19.13 Sometimes must Gods Minister deliuer the word as it were in a soft and still voice and otherwhiles hee must change his note and lift vp his voice like a trumpet and shew them their sinnes Paul Esay 58.1 2 Cor. 10.2.8 Acts 13.10.11 1 Tim. 1.10 as occasion serueth can stand vpon his Apostleship and authority hee can censure Elymas hee can deliuer vnto Satan as well as intreat and beseech Thirdly Doct. The Minister ought tenderly to affect his people 2 Cor. 6.11 in that the Apostle calleth them Brethren obserue with what tendernesse of affection a Minister should be deuoted to his people O Corinthians our mouth is open vnto you our heart is made large saith this our Apostle to this people to whom he now wrot And Phil. 1.8 writing to the Philippians he doth vehemently protest his sincere feruent loue towards them God is my record saith hee how greatly I long after you all Rom. 1.11 in the bowelles of Iesus Christ Such was his loue also to the Romans as he witnesseth when he saith That he longed to see them that hee might bestowe some spirituall gift vpon them to strengthen them 1 Thes 2.7 Such was his loue also to the Thessalonians as appeares in that hee saith Wee were gentle amongst you euen as a Nurse cherisheth her children not as a Nurse mercenary but as a nursing-Mother whose affections are most tender And a little after he saith thus We exhorted you Verse 11 and comforted and besought euery one of you as a Father doth his children And writing vnto Timothie he chargeth him 1 Tim. 4.12 That he should bee an ensample of the beleeuers in word in conuersation and in loue Where hee notes the Pastors duty So to loue his people as that they might learne by him to loue one another If Ministers should examine what loue they Vse bear vnto their people I fear many would finde a great want of brotherly affection How empty are their hearts of this hearty and vnfained loue who seeke pretenses of long absence from their flocks whereby the duties of teaching and examples of life in their own persons are neglected Surely this loue ouerthroweth ordinary absence without just and conscionable causes Lawfull causes of a Ministers absence from his flock I deny not but there may be som occasions which may and that lawfully draw a Pastour for a time from his people as when the publike seruice of the Chur. shall require it Alterius Ecclesian eâ—ssitatibus euocatâ—â— â—â—mime vobis solituÌ„ studium dependâ—â—se vâ—dâ—or Amb. Ser. 28. for the settling and compounding variances and differences and such like profitable imploiments Thus when the necessity of other Churches calleth for help at a Pastors hands heer is a good occasion of absence And vpon this ground Ambrose excuseth himself vnto his flock And secondly when a Pastor personally is sought for and cannot remaine amongst his flock without peril of his life if the persecution be not publike both of the people and Minister but onely personal of the Minister alone heer is then good cause of his absence So Athanasius did leaue the Church of Alexandria and hidde himself for the space of six years in a dry cisterne Quis aâ—â—hi mira â—â—â—ter diuinitus â—râ—pto vt tio vâ—rtat quod non â—t manaâ— me quaereâ—tâ—n râ—ccâ—â—m Tripa hist l. 6. c 22. and 4 moneths in his Fathers Tomb and made this Apology for himself Who can blame me beeing miraculously deliuered that I did not cast myself into their hands that is the Arrians who sought mee Thirdly when health of body shall require discontinuance for a time Phil 2.25.28 it is lawfull This cause staied Epaphroditus from the Church of the Philippians whom assoon as he was recouered Paul sent vnto them Fourthly a Minister may vpon his necessary priuate occasions lawfully for a time bee absent as in following necessary sutes of law for defending of his right which requires his personall attendaÌ„ce or in attending som Courts of Iustice whither he is cited and the like heer are just and lawful causes And yet in these cases Aug. Ep. 188 Augustines rule must be obserued There must bee a care had that the Church be not left destitute but the Pastors absence be by others for that time suppli'd and that by such as are sufficient to guide their people making no such bad choice of their Curates 1 Kings 11.31 as Ieroboam did of his Priests of the lowest of the people who were not Leuites that
is not instructed in the Law of God but of such as are painefull faithfull and able to instruct So Moses Exod. 24.14 going vp to the Mount left Aaron and Hur his Deputies And thus Paul sent Timotheus to Thessalonica 1 Thes 3.2 to stablish and comfort them touching their faith and left Titus at Creta Tit. 1.5 to redresse the things that remain Yea if he be sincerely affected to his people when the necessity is serued hee will haue a desire to returne and visit his flock Rom. 1.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee will say with S. Paul I long to see you He will haue such a desire after them as is impatient of delaies for so the word signifies which Paul vseth and wil not be long detained after once he can get to bee released but plaieth as the old-beaten Hare Ionga cursitatione defâ—â—lus cubilibus suis emori Esponc lib. 3. digress ad 1. Tim. cap. 22. beeing weary of long chasing abroad returns home and dyeth in his owne borrough I could wish then that such as are negligent would themselues rather seriously consider this then giue others cause to complaine for certainly want of loue to the flocke is the cause of wilfull absence from the flocke Omnis negligenter pascens toties sibi coÌ„mendatum dominicum gregem coÌ„umcitur summum non amare pastorem Damas epist 4. And hee who loueth not the flock loues not him whose flocke it is and therefore our Sauiour sayth to Peter If thou louest mee feed my sheep Wherupon sayth one euery one negligently feeding the Lords flocke so often commended vnto him is found not to loue the chief shepheard CHRIST IESVS Ob. But though wee feed not commonly by our selues yet continually by our substitutes Râ—s If the former occasions cause thy absence this is good as before I haue shewed If not it is no excuse vnlesse thou couldst loue Christ by a deputie and substitute It was a saying of one Iodocus sometimes a famous preacher within the Realme of France which hee did often inculcate in his Sermons * Vspence Adibunt per vicarios paradâ—sum in persona insâ—â—os as one that often heard it doth report That such as feede their sheepe by Vicars themselues being negligent and idle shall go into heauen by their Vicars but into hell in their owne persons hee spake pleasantly yet vttered the truth But to conclude this vse Aaron was commanded to beare the names of the children of Israell vpon his shoulders Exo. 28.12.19 and vpon his heart for a memorial before the Lord continually To remember Ministers sayth Bishop Babington of respectiue memorie vpon the place How deare vnto them the flocke committed to their charge should be euen grauen as it were in their breasts and euer in their minds to profit them by all possible meanes they may that they may bee saued Looke then we do so for if we haue no shoulder nor bosome for them Christ that great Shepheard of the sheepe will finde no mansion for vs. A second vse of this point may be for people let them learne to be perswaded of the loue and good affection of their Pastors toward them and answere it againe with like loue and good affection It is a policie of the diuell to driue men out of conceit with their Minister and cause them to suspect his loue and affection towards them and all for this end that they may lesse profit by his paines For well doth this enemy of mankinde know that where there is no affection to the person there will bee no regard of the preaching where there is no liking to the man there will follow a loathing of his Ministerie For the mind being forestalled with this conceit The Minister loues vs not makes vs misdeeme all things whatsoeuer are spoken to suit with the malitious Fountaine from whence preiudice supposeth them to proceed as when the palate is annoied with some bitter humour all things seeme bitter to the taste and hereby is the effect of the word much hindered We see this in the example of Ahab toward Eliah and Micaiah whom hee hated and professeth his enmity toward them 1 Kings 21.19 20. 22.7.8 and therefore despised the word that came from their mouths And without doubt here is a main reason why men profit not by the teaching of the word as they ought and might Because they acknowledge not the loue of their Teachers and their tender affection ouer them for their good especially when they taxe and reproue them for their sinnes then they thinke he loues them not nor careth for them but speakes out of malice and spleene and so they hinder their profiting by his teaching 1. Thes 5.12 13. But I beseech you brethren to know them which labour amongst you and are ouer you in the Lord and admonish you and to esteem them very highly in loue for their works sake We haue done now with the Compellation the Valediction followeth Text. Farewell It hath beene an ancient custome both amongst the Iewes and Grecians to begin and end Letters and Epistles with Salutations and Greetings and therein they did wish to their friends that which they counted the chiefest good And hence the Heathen as they were opinionated about the chiefe Good so they did indifferently wish good things to their friends in their salutations The Philosophers wished prosperitie the Physicians health The Common-people Ioy The Iewes wished peace The Romans safety And our Apostle here Doct. Common forms of salutation both by word of mouth and writing are commendable welfare vnder which he comprehends all blessings belonging to this life or a better From hence we learne Common forms of Salutation and Greeting both by word of mouth and writing are commendable and are both ancient and Apostolicall A precept for this duty wee haue giuen vs by our Sauiour When you come into an house salute it Mat. 10.11 And againe Into whatsoeuer house you enter first say Luke 10.5 Ruth 2.4 Peace be to this house A paterne wee haue in Boaz who coming among his reapers said vnto them The Lord be with you and they answered him The Lord blesse thee Yea the Angels themselues haue vsed forms of salutations And in the Angel that came to Gedeon who saluted him thus Iud. 6.12 The Lord be with thee thou valiant man And in the Angell Gabriel who came vnto the Virgin Mary Luke 1.28 and said vnto her Hail thou that art highly fauoured the Lord is with thee The Psalmographer insinuateth the commonness of this Christian duty among Gods people when he saith They that go by Psal 129.8 say not so much as The Lord prosper you And we shall finde the Apostle Paul to be very precise in the obseruing of this point in all his Epistles who oftentimes setteth down the greetings and salutations of others as well as his owne Rom. 16 4-17 The whole
liue not together as louing brethren Or how shall hee call vs his children if wee behaue our selues as strangers or enemies one vnto another As touching Brotherly loue saith the Apostle 1 Thes 4.9 you need not that I write vnto you for you your selues are taught of God to loue one another As if hee had said Look as naturall Brethren not degenerating nor growing out of kind are taught by nature to loue one another so you to whom God hath giuen his holy Spirit are taught by the same Spirit to liue in loue If loue and amity bee a lesson taught of God then reason thus with thy selfe Who teacheth me to carry malice and hatred in my breast who fils my mouth with railings cursed speakings O that wee would but think of this and remember that wee are Brethren then would there not bee so much bitternesse as there is nor so much enuie malice spite found among vs for a cause why these euills remain with vs is in that wee forget that we are Brethren Let there be no strife Gen. 13.8 said Abraham to Lot betwixt thee and mee for wee are Brethren The very name of a Brother is or I am sure ought to bee potent enough to quench coales of contention Again Brethren will take one anothers part against enemies though happely they may dissent amongst themselues so that wrong one wrong all Thus Iacobs sonnes took the abuse offred to their sister as if it had been offred vnto them and thought it a sufficient excuse for them joining together in the reuenge of the Sichemites Gen. 34.31 in that it was done in their sisters quarrell Should they abuse our sister as a whore Thus should Christians defend one another in lawfull courses I say not in vnlawfull and step out for them when they are slandered and spoke euill of and not then bee silent as the maner of too-too many is who flinch away as Demas and others did from Paul leauing him to answer for himself Thus Brethren haue almost forgotten that they are Brethren and euery man stands aloof when necessity requires their succour Histories make mention of one Vrsinus a Christian Physician who beeing ready to suffer Martyrdome for the Gospell began to wauer and faint Which when Vitalis a holy man saw hee stept to him and though hee knew it would cost him his life comforted and encouraged him For the which he also was condemned to death Nic. de Lyra. Com. in 1. Iohn 3. Few such friends are now to be found as will lay downe their liues for their Brethren 1. Iohn 3.16 Thirdly Brethren reioice at the welfare and prosperitie one of another and do wish as much happinesse each to other as to themselues Thus should Christians when we see God any waie good and gratious vnto our brethren whether it be in matters of this life or in matters of the life to come Exod. 18.9 reioice and bee glad thereat Iethro reioiced at all the goodnesse which the Lord had shewed vnto Israel Luke 1.57.58 Elizabeths neighbours and cosins did reioice with her when they heard tell that God had shewed mercy vpon her 1 Thes 2.19.20 The Thessalonians were Pauls ioy and crowne of reioicing Iohn reioiced greatly when he found the children of the elect Lady walking in the truth And surely 2 Iohn 4 3 Iohn 3.4 as Salomon discerned the true mother by her affection so may wee a true Christian by this marke Woe then to such who haue no other cause of their ill will and malice towards their brethren then this that it goeth well with them and God doth blesse them As Iosephs brethren hated him for no other cause but for that his father seemed to loue him best And so Cain slew Abel because God preferred Abel before him Away with this same enuie nourish it not within thee It is the rottennesse of the bones and so the iustest of all vices because it bringeth with it its owne vengeance as a Viper eating out the bowels where it is bred It is a bloody sinne Hier. in epist ad Gal. c. 5 for if it eate not out anothers heart it will eate out thy owne Be not an enemy to Gods fauours when they fall besides thee grudge not that thy neighbours field is fairer growne then thine Quarrell not with God because thy neighbours flocke escapes the rot Let not thy neighbours welfare bee thy disease because Heauen smiles on him wilt thou look awry vpon him because God sets on him the seale of his loue wilt thou set on the seale of thy malice Beware of that Remember still that hee is thy brother And as the good of one member of the body serueth for the vse and profit of the other So what hee hath shall tend to thy benefit and therefore repine not for his vvelfare but reioice thereat Fourthly and lastly Brethren as they doe reioice with them that doe reioice so they weepe with them that weepe There is a sympathy and fellow feeling of the miseries each of other If one be in heauinesse the other cannot containe Affection will then breake forth and shew it self As we see in Ioseph Gen. 45.2.3 who albeit before he had dissembled and hid it yet when hee heares Iudah make such a sad relation and sees his brethren so ouerwhelmed with sorrow then compassion can be concealed no longer Affection must breake forth violently at his voyce and eyes He weeps aloud and tells them he was Ioseph their brother Thus must it be with vs who professe that we are children of God and brethren of the faithfull Yea thus it will be with vs if we are rightly bred and borne As we see in Moses whose affection was so great towards his persecuted brethren as that he chose rather to suffer affliction with the people of God Heb. 11.24.25 then to enioy all the pompe and pleasure of Pharaohs Court Neh. 1.2.3.4 So Nehemiah though he enioied much pleasure and credit in Shushan in the Court of Artaxerxes yet when he vnderstood by Hanani of the affliction and reproach of the people of God all that pompe and glory could not smother his affection but he must sit downe and weepe and mourne and fast certaine dayes and pray before the Lord of heauen 2 Cor. 11.18.29 And so Saint Paul The care of all Churches sayth he commeth vpon me who is weake and I am not weake who is offended and I burne not The want of this Affection sheweth that wee are not brethren So farre are we from weeping when they weepe as that wee reioice at those things which make them weepe Wee can insult ouer our brethren in the day of trouble Obad. 10.15 as the Edomites did in the day of the destruction and captiuitie of Iudah and speake proudly against them in the day of their distresse Or if we insult not ouer such as are in calamity yet wee are no way touched with their miserie Amos
chapter perswading to peace sets God before his eies as a God of peace Cap. 16.20 And thus the Church when they flew to praier when Peter was imprisoned seeking courage and strength from God set God before them as a God of power Lord Acts 4.24 thou art God who hast made heauen and earth and the sea and all that in them is c. And indeed this is a notable help to faith Reason when men come to ask of those whom they knowe haue enough of that they seek and asking it onely in such a measure as that it will not be any dammage for them they sue vnto to vouchsafe and grant they then are almost certainely perswaded they shall speed So shall wee seek things the more securely at the hands of God when wee see the fulnes of those things to be in him It causeth vs also to seek more earnestly and feruently Second reason The sight of the Traueller's owne home makes him the more affectionately to long after it so the true sight of mercy and grace in God will cause vs the more longingly to desire it Comest thou to God by praier for any grace Vse Then see thou seest in him the fulnes of that grace thou praiest for Desirest thou mercy in the pardon and forgiuenesse of thy sins Consider then of God as a God with whom there is plenty of redemption Hast thou fallen into relapse and committed sin again a second time Consider of God as a God that reserueth mercy in store for all such as fall though they fall often Desirest thou the performance of any promise that God hath made to the Church in generall or thy self in particular Consider then of God as a God of truth as hee is Iehoua yesterday to day and the same also for euer Art thou in any grief or misery in body or in minde and desirest ease Remember God as hee is a God of mercy and consolation And so for any other blessing thou wantest and desirest for thy selfe or others with the ey of faith see it to bee in him when thou prayest to him So thou shalt finde a strong proppe for faith and help to kindle thy affection which happely thou thoughtest not of as hitherto This from the Apostles practice now more particularly to the words Sundry might bee the collections from hence drawne but I wil content my selfe with this one Doct. God is the authour of true loue and peace Gal. 5.22 Loue and peace are from God effectually howeuer they may be obtayned and wrought by meanes instrumentally The fruit of the spirit is Loue Ioy peace c. sayth the Apostle So then it is the spirit of God that works this in vs. And how often doth the Apostle in his epistles vse this prayer Grace and peace from God our Father and from our Lord Iesus Christ Whereby hee shewes vs who is the author of it and from whom it comes God giues it in through and for the Lord Iesus Reason Iames 1.17 And no wonder for if Euerie good and perfect gift is from aboue and commeth downe from the Father of lights as Saint Iames speaketh then these likewise as well as other Vse Want we these gifts and graces see then where wee are to seeke them euen from God aboue and though we are to vse the means yet let vs not rest in the vsing of the meanes but see we pray to God to blesse the meanes vnto vs. The Scripture is the ordinarie meanes whereby these and other graces are wrought in vs instrumentally yet it is God that must make his word efficacious and powerful for this end Paul plants Apollo waters 1 Cor 3 6 God alone must giue the encrease Rebecca may cooke the venison but Isack must giue the blessing All that wee can doe is but to speake vnto the eare God is he that must speak vnto the conscience I can call vpon you to bee perfect to bee of good comfort to bee of one mind to liue in peace but this God of peace must graunt it and giue grace to do it Paul preacheth to Lydiaes eare but God hath the key of her heart to open or keepe shut at his good pleasure Let vs so many then as would be perfect and thus liue in peace sue vnto this God of peace for these and all other graces that wee may haue not onely Peace Externall with those amongst whome wee liue but also Internall Peace of conscience which what it is none knoweth but those who haue it and so heereafter that same Peace Eternall which eye hath not seen eare hath not heard neither is it possible the heart of man can conceiue Now this God of peace Heb. 13.20.21 that brought againe from the dead our Lord Iesus the great shepheard of the sheep through the bloud of the euerlasting couenant make vs perfect in these and all other good workes to doe his will working in vs that which is pleasant in his sight through Iesus Christ to â—hom bee praise for euer and euer Amen FINIS