lesson and so become one of those happy ones of our Prophet heere when thou art but lifting thy foot ouer the threshold of Christs schoole bringing with thee a minde desirous to learne ready to deny it selfe tractable and teachable saying with Paul Lord what wouldest thou haue me to doe And thus haue wee learned what is the lesson of affliction to the vnconuerted 2. The second kind of lessons taught by affliction 2. To the conuerted 2. is to those already conuerted And these lessons are of two sorts 1. Concerning the right manner of bearing affliction 2. Concerning the right profit and holy vse of afflictions These lessons are proper to the conuerted it beeing impossible for a man vnconuerted to leaue either of them For the first namely the right manner of bearing 1. Right bearing 2. afflictions This lesson is necessarily required for the attaining the happinesse here pronounced vpon the chastised of the Lord. Heb. 12. If yee endure afflictions God offereth himselfe vnto you as vnto sonnes Euery one hath not the happinesse of Gods sonne sealed vp vnto him by affliction but he onely that endureth it namely in the right maner Now concerning the right manner of suffering the Lord teacheth two lessons to his children and that euen by meanes of their afflictions 1. That they suffer them in faith hanging on 1. In faith Gods prouidence and promises for comfort deliuerance and turning the affliction to our good Hab. 2. 4. The Prophet hauing foretold great troubles shewes the people the right manner of their behauiour in those troubles What may that be The iust man shall liue euen in the midst of those troubles by his faith And here the speciall worke of our faith is to striue and struggle with doubts arising from infidelitie which we doe when with Iob we cry out Lord though thou kill mee yet will I trust in thee Iob. 13. 15. And with the poore man in the Gospell Lord I belieue help my vnbeliefe 2. That they suffer them in obedience in submitting 2. In obedience 2. their wills to the will of God 1. To his reuealed will in his Word the Commaundement Luke 9. of taking vp the crosse 2. To his will reuealed in the euent of the crosse that is vpon vs. For nothing comes to passe but by the wil and appointment of God When therefore any crosse befalls vs we must subiect our wills to the will of God that hath disposed that crosse vnto vs saying with Christ Not my will but thy will bee done Hence Heb. 5. Christ is said to haue learned obedience by his sufferings that is he had experience of his obedience in suffering to the will and good pleasure of his Father Thus obedience shewes it selfe especially in these two points 1. In Patience whereby we are content without 1. In Patience murmuring or grudging to resigne our selues into Gods hands to bee dealt withall euen as it shall seeme good to him both for the time and measure of our affliction Luke 21. By your patience possesse your soules there in prescribing them a course of an orderly cariage in those afflictions there foretold Now God will account of vs as of patient sufferers if finding impatiency to arise in our affections we shall be displeased with our selues for it saying with Dauid Psal 62. Yet my soule be silent to Iehouah 2. In cheerefulnesse when willingly wee shall 2. In cheerfulnes put our neckes vnder this yoake and willingly kisse the rod. If wee goe to the crosse as Beares to the stake wee suffer not in obedience For the obedience that God requires and loues must bee cheerefull Therefore the commandement of suffering sayes Let him take vp his crosse which phrase argues cheerefulnesse He must not let it lie onely on his backe being layd on which argues patience but he must euen himselfe stoope and take it vp which implyeth willingnesse This cheerefulnesse receiueth a speciall encrease in those afflictions which wee suffer for the truths sake at the hands of euill men whereupon the Apostles reioyced in their scourgings Yet this cheerefulnesse is not so to be found in any as that hee shall not meet with many sore fits of dumpish heauinesse but as before it was faith to encounter with infidelity it was patience to wrestle with impatiency so likewise heere it is cheerefulnesse with the Prophet Dauid to chide and checke our soules for our vncheerefulnesse Psal 42. 5. Why art thou cast downe within mee O my soule Thus much of the lessons touching the right manner of suffering now come we to those which are concerning the right vse of affliction 2. The second kinde of lessons which affliction teaches the Conuerted is in making an holy vse 2. Right profiting 2. of their afflictions And this vse of our afflictions is either in regard of knowledge or practice 1. For knowledge By affliction wee learne a 1. Knowledge 2. two-fold knowledge 1. Wee come by affliction to haue knowledge 1. Of corruption of our corruption and a very cleere sight of our weakenesse and infirmitie because then there is matter for our corruption to worke vpon Therefore howsoeuer before it lay hid and couched in the heart and so vndiscerned of vs yet beeing prouoked and stirred vp in vs by affliction it plainely manifests it selfe A glasse of water being shaken many motes ascend and appeare which before were not seene A man would hardly belieue that there were so much infidelity impatience techines frowardnes rebellion faint-heartednes loue of the world and many such like corruptions in him as he shall find and feele in himselfe in the day of his affliction We then who in the day of our prosperitie thought our selues by reason of the pride and deceitfulnesse of our hearts goodly and glorious Christians strong in faith of great meekenesse and patience able to deny our selues and this world by that triall which wee haue of our selues in affliction are taught the cleane contrary In this regard afflictions are called Tentations Iam. 1. because they try vs what is in vs and discouer and detect the close corruption of our hearts So Moses witnesseth to the Israelites that God humbled them by want in the Desart to proue them and to knowe what was in them Deut. 8. 2. Let this then be the first lesson we labour to learne by our afflictions thereby to take a more through notice of our manifold corruptions that so we may learne to abate that high conceit of our strength remembring Salomons Prouerbe If thou faint in the day of aduersitie thy strength is but small Prou. 24. 10. 2. Wee come by affliction also to an experimentall 2. Of Grace knowledge of that measure of spirituall grace which is begunne in vs. For this is the time wherein Grace shall be euen forced to shew it selfe in vs if there be any for our corruption exasperated by the affliction beginnes to worke presently And then if there be grace in vs
greatest measure of affection that this relation can yeeld yet are they but still master and seruant it brings them no neerer But see the exact and strict knot of religion it brings master and seruant an Apostle and a slaue to the deere and speciall affection of a brother-hood Nothing riuets hearts so close as religion The speciall bands of nature are but generall ones the seuerall ones of grace are speciall There is a friend that stickes closer then a brother Pro. 18. 24. The gracious friend stickes closer then the meere naturall brother All the bands of nature of policy of ciuill society they are highly beholding to religion They are but loose at the straightest in comparison of the neerer and stricter knot which grace makes Religion is the surest cement of all societies the looser ioynts of all natural ciuill relations are compacted and confirmed by the sinew of grace and religion which endeeres men one to another in a speciall manner specially to mee Would wee then haue all those that are any way Vse 1 deere vnto vs to be yet more endeered to vs would we haue them specially deere to vs or bee specially deere to them labour wee both to plant religion in them and to bee religious our selues What is the cause of so many iarrs and wranglements betweene such as liue together in the same society but the want of that singular and speciall affection which ought to be among them and what causes the want of that speciall affection but the want of religion This shewes what little hold there is in their Vse 2 friendship that want religion Such a loose ioynted friendship cannot hold long which wants the nerues of religion Obserue who are especially to bee loued of vs. Doct. 3 Such as now ONESIMVS was true Christian conuerts Grace the attractiue of loue Grace is not only the surest band but also the greatest attractiue of loue There is a debt of loue due to all men due to our enemies but our speciall loue and kindnesse is due to the Saints Our loue is ready to be drawen away with glorious outsides and with those Iam. 2. wee are ready to preferre in our respects a good suit before a good heart The more shame for vs. Poore ONESIMVS in the condition of a meane seruant is specially beloued of Paul and esteemed of him as a brother Why should a ring on the finger winn such respect Is not a swine a swine though he haue a ring of gold in his snowt and is not a pearle a pearle though it be trodden vnder foot The rule of our loue should be the Lords loue to loue those most who are most beloued of him They should haue yee cheefly of our respect and affection whom the Lord hath honored with the most liberall largesse of his grace Specially to me Why specially to him Because he Doct. 4 had a special hand in the work of his conuersion See None deerer to Ministers then their conuerts the speciall attractiue of Ministers loue Their loue cannot better be bestowed then where their loue labor hath best prospered Those trees delights the Husbandman most in which were of his own planting and griffing The good successe of our former loue is the greatest motiue that may bee to present and future loue Most mens loues are for good receiued they loue such persons who haue beene instruments and meanes of good to them but heere it is otherwise Ministers loue those most not from whom they receiue some temporall but to whom they doe some spirituall God And thus to loue one not for good receiued but for good done is truely Christian and royall Great is the affection of a Conuert to the Minister and Ministry which hath beene the meanes of his conuersion Hee accounts his very eyes but a vile recompence for so great good Gal. 4. 15. Yet notwithstanding in this case loue rather descendeth then ascendeth 2 Cor. 12. 15. and the abundant loue of the Conuert is superabundantly surmounted by the loue of the Conuerter So much seeme those passionate and affectionate speeches of Paul to witnesse 1 Thess 2. 19. 20. and 3. 8. 9. And though the Galatians could out of their deere affection to PAVL impart their eyes to him yet PAVL goes further and could bee content to impart his owne soule to the Thessalonians 1 Thess 2 8. because they were deare vnto him This may serue to satisfie the vniust exception of some against their Ministers whom they accuse of partiality because hee loues some more specially then others and why should not they bee as much regarded inasmuch as happily they are as friendly and as beneficiall to them as others Well it may bee true thou doest so but what good hath his Ministry wrought vpon thee Hath it brought thee to knowledge obedience repentance and reformation as it hath done other some who are highly regarded of thy Minister No such matter why then complainest thou Desire the like affection and then complaine if thou haue it not Boast not of what good thou doest to him shew what good his Ministry hath done to thee The fault is thine owne It is not partiality vpon difference of desart to shew difference of respect But how much more to thee both in the flesh and the Lord The assumption of the second syllogisme which was but thou art bound by a double band the band of the flesh as hee is thy seruant and by the bond of religion in the Lord Therefore c. According to the number and nature of the Doct. bands whereby any are obliged to vs or mee to them euery circumstance that may make for loue The more bonds the more duty should haue force in our affection Vpon doubled grounds and bonds should bee doubled loue and duty We are to loue euery Christian though no other bond tye vs thereunto but that of Christianity But if vnto this there come others our affection should encrease together with them 1 Tim. 5 17. Let the Elders who rule well bee accounted worthy of double honour especially they who labour in the word and doctrine Why a double honour because a double desart which binds thereunto A Christian is worthy our loue of what kinred or family soeuer but when a Christian shall bee both of Gods family and of our owne family both Gods childe and our owne Gods seruant and our owne this encrease of bonds should not be without encrease of affection They are fowly to blame then that on the contrary the more their bonds the lesse their affection How many could better affect some neere vnto them in naturall bonds if they were farther off The quarrell is the greater from the neernesse of their bonds So many a woman is so much the more hatefull because a wife and a zealous one many a childe lesse beloued because a religious childe many a seruant lesse respected because a godly seruant So many a childe despises the counsell of a gracious
whom the King in speciall fauour would honour could answere readily presuming himselfe to be the man by reason of his ingraftment in the Kings heart Let them bring for him Royall Apparell the Kings Horse and Crowne and proclaime Thus shall it be done c. How much more then vpon this ground should wee seeke for the fauour and face of God For what may we not promise to our selues vpon his fauour What not shall be done to the man whom this great King fauoreth Ps 149. This honor shall be done to his fauorites For Kings are not able to doe all things as they would to gratifie those they loue but God is able to doe for his euen more then he will doe his Power exceedeth his Will But the will euen of the mightiest Monarchs oftentimes goeth beyond their power They want occasions and oportunities to pleasure those whom they fauour yea further many times they are preuented before those occasions fall out by sudden death therefore most excellently the Psalmist Psal 146. Trust not in mortall Princes that is in their fauour and grace for their breath is in their nostrils and their thoughts perish They haue many thoughts and purposes to aduance such and such but euen whiles they are in these thoughts commeth the voyce Thou foole this night shall they take away thy soule from thee and then what shall become of thy thoughts or what good shalt thou poore man haue that trustedst in those thoughts But hee that relyes vpon Gods fauour shall neuer be deceiued nor disappointed Therefore in the fore-named place the Prophet addeth Blessed is the man that trusteth in God Why so who made Heauen and Earth the Sea and all that therein is which keepeth fidelitie for euer Where besides the infinite power of God able to doe all things a further reason is added to make vs bold to build vpon Gods fauor viz. the faithfulnesse and constancie of this his loue Whom hee loues hee loues to the end whereas a mans loue is often a lying loue like a deceitfull Bow Iob. 9. It giues the slip to those that are most of all interessed in it Let vs therefore giue ouer our too too greedie desire of the fauour of men specially great Ones Let vs labour for Gods grace and this will bring with it mans As it is said of our Sauior Luk. 2. That he grew in fauour first with God secondly with man Therefore DAVID in the fourth Psalme though in disgrace with SAVL yet prayeth not for the light of SAVLS countenance but onely of Gods And so PAVL in all his Epistles though the Churches he writes vnto were in the disgrace of the Heathen Emperors yet still he wisheth vnto them Grace not from gracelesse NERO but from God the Father and our Lord Iesus Christ this being the meanes to attaine as all other benefits so likewise this of grace with men Prou. 17. When a mans wayes please the Lord and so the Lord will be well pleased with him his very enemies shall become his friends Secondly Gods grace is in stead of all other blessings in case they be wanting As ELKANAH said to his wife complaining for want of children Am not I in stead of tenne Sonnes to thee Doth not my loue and husband-like affection wherewithall I embrace thee make amends for children So speaketh Gods fauour to all those that haue their part in it Am not I vnto thee in stead of Riches Friends Grace and Glorie and Greatnesse in the World Though indeed Gods fauour shall not be so perfectly and fully all in all till the life to come 1. Cor. 15. yet euen in this life in some measure it is all in all vnto them so that they crie out with DAVID Psal 73. Whom haue wee in Heauen c As Manna was to the Israelites that Meat which they desired whether Flesh or Fish in this regard are we further to hunger and thirst after this Grace and in a holy kind of ambition striue for this fauor It will bring exceeding comfort and contentment in all our wants yea it will make a through supply of all our wants As God answered PAVL complaining of the pricke of the flesh My Grace is sufficient for thee Which though we expound of the gifts of Grace and Sanctification yet wee are to know that these were no otherwise sufficient for him then as they were fruits and so testimonies of Gods fauour Thirdly Since whatsoeuer wee desire wee are Doct. 3 likewise to seeke it in the vse of the meanes PAVL in his example commending vnto vs the desire of Gods fauour withall further sheweth vs that wee must vse meanes for the attainment of it True it is that the first fauour of God to whomsoeuer it is it was before all Worlds and therefore we can doo nothing for the attainment of it But that second degree of Gods fauour though in regard of Gods Decree it was giuen vs before all Worlds too as Paul witnesseth 2. Tim. 1. 9. yet wee are not actually possessed of it till we be called and iustified And though they procure not themselues for we maintaine against the Papists that the grace which makes vs gracefull is not any inherent grace in our selues but it is the free gift of God in Christ yet at that very time hee bestoweth this Iewell vpon them hee stirreth vp in them an earnest desire and a proportionable endeuour after it It is Iesus Christ indeed that bringeth vs into fauour with God yet withall when the Father giueth vs this gift hee makes vs also vse meanes not so much indeed for the attainment of it as for our owne assurance of the attainment thereof What then are those things which we must doe Quest for this purpose First taking thorow-notice of that disgrace and Answ displeasure thou art in with God and that most deseruedly for thy sinnes thou must first of all come Three meanes whereby we may attaine to the fauour of God as BENHADADS Seruants came to AHAB euen with a Halter about thy necke creeping and crouching before the Throne of Grace abasing and abiecting thy selfe at his Footstoole in the humble and penitent confession of thy sinnes We see man being iustly offended with vs for some iniurie offered him will not vouchsafe vs his fauour till wee haue humbled our selues before him and confessed our fault witnessing our vnfained griefe for the same And thinke wee to haue God fauourable vnto vs who neuer yet were touched with any sorrow for displeasing him nor in this sorrow haue prostrated our selues at his feete with bleeding hearts lamenting and bewayling our offences Thou then that desirest the fauour of GOD come vnto him with this sacrifice of a bruised and broken spirit and thou shalt be accepted Psal 51. Thou shalt finde the saying of the Apostle most true God resisteth the proud and giueth grace to the humble This must terrifie the impenitent whose hearts will not relent who sinne freely and merrily Drinking in iniquitie
stirre vs to thanksgiuing so the feeling of our wants and weaknesses mixed alwayes with those things wherein Gods goodnesse sheweth it selfe must driue vs to prayer Thirdly wee may obserue that PHILEMON Doct. 3 was such an one as ministred to PAVL iust occasion as of Prayer so likewise of Thanksgiuing Wee must labour herein to be like him that others specially Gods Ministers who eyther see vs or heare of vs may haue cause not onely to pray for vs but also to prayse God for vs. Many there are that we haue cause to pray for and that with great griefe that they are so bad But there is small matter for thanksgiuing in them But we should be such that our friends may pray for vs not with griefe but ioy and giuing of thankes vnto God for vs. VERS 5. Hearing of thy loue and faith which thou hast towards the Lord Iesus and towards all Saints BOth the effects of PAVLS loue to PHILEMON Thankesgiuing and Prayer are here both set forth by the cause moouing him both to giue thankes and pray for them for so I vnderstand that in them the Apostle setteth downe as well the cause of his Prayer as of his Thankesgiuing the which is more euident by comparing this place with Coloss 1. 3 4. where the same wordes almost are vsed that are here that Epistle as some not vnprobably thinke written at the same time as it was sent by the same Messengers that this was First then obserue That the greater graces wee Doct. 1 heare any of our Brethren to haue the more feruent Pray for those most whose graces are greatest Prayers ought wee to powre out for them vnto the Lord as appeareth in that place Coloss 1. 3 4. Wee giue thankes to God praying alwayes for you since or after that we once heard of your faith The more grace there is in any the greater must our loue be And the greater our loue is the greater will our desire be for his good Againe the greater grace there is the greater will be Satans spight and malice labouring euen out of that grace to worke disgrace to GOD and his Gospell And therefore the greater cause haue we to double the feruencie of our Prayers for the resisting of Satan Secondly Marke what it is either in others or Doct. 2 in our selues that especially should cause vs to reioyce The cause of Ioy and Thanksgiuing and giue thankes namely sauing and sanctifying Grace Faith Loue c. Many reioyce to see their Children prooue wise wittie wealthie when yet they bee poore enough in Faith and loue But yet there is no matter of ioy in common gifts seuered from sanctification nay there is matter of great griefe for they are not matters of ornament but of deformity rather Wit Wisdome Eloquence c. doe nothing become a wicked man nay they disgrace him rather for that which SALOMON speaketh of beautie in a wicked woman may truely be said of all other common gifts in all both men and women that are vngodly They are in them as the golden Ring in the snowt of a Swine If then wee would haue true matter of reioycing and thankesgiuing let vs not rest contented with common gifts of Nature but let vs put vpon the Earings of Nature the Iewell of Grace then may we haue ioy of our selues and cause to blesse the Name of the Lord. Not but that wee should giue thankes for other common graces but yet first as fruit of these and secondly specially and principally for these accounting one dramme of Faith one graine of Grace farre aboue many pounds of naturall parts thinking our selues more beholding to GOD for that small measure of sanctification which we haue then for all the ornaments of Nature whatsoeuer Therefore spirituall blessings in Christ should so affect vs and so possesse and take vp our minds and meditations that wee may seeme in a holy kind of forgetfulnesse to passe by the pettie inferiour blessings of this life as hauing no leysure almost to thinke of them Thirdly In that PAVL maketh PHILEMONS faith Doct. 3 and loue the matter of his Thanksgiuing and reioycing with him wee learne that much more is faith and loue a iust cause of reioycing to the owner of them Why then should the child of God at any time so hang downe the head and be deiected in mind but that in the middest of his griefe he should reioyce finding in himselfe any measure of true faith Therefore the Apostle willeth vs alwayes to reioyce in the Lord as being neuer destitute of that faith which layeth hold vpon that our Lord Iesus Christ Must the faith of our brethren minister matter of ioy and thanksgiuing and shall not our owne faith much more doe the like Fourthly Marke the occasion of PAVLS thanksgiuing for these graces of God in PHILEMON we cannot reioyce and giue thankes for those blessings we know not PAVL therefore must needes haue knowledge of PHILEMONS faith and loue but how came he to that By the report and relation of faithfull witnesses Hearing of thy faith and loue Here many things are to be noted First See in PAVLS example what is the effect that Doct. 1 the good report which the godly heare of their brethren vseth to worke in their minds Commonly men sucke in their owne prayses with very greedie and thirstie eares but they cannot with patience endure the prayses of others thinking that the prayses of others is a close kind of dispraysing themselues and that so much is taken from them as is giuen vnto another Hence it is that the speech of those that are much in the commendations of others is so tedious troublesome to vs in that thereby we feele our selues stirred vp to wrath fretting enuy and such like distemper of corrupt affections But it is farre The godly heare the good report of their brethren with ioy otherwise with the children of God who haue the circumcised eares of PAVL that not only with patience but with great ioy can heare the commendations of their brethren and vpon the hearing of them breake forth not into fretting and fuming but into a holy lauding of the Name of the Lord. As those Iewes did Gal. 1. 22 23. Away then with that vncircumcised Eare of Enuy that is offended with another mans prayse as an vnpleasing and distastfull obiect Christ called Enuy by the name of an euill Eye Surely we may as well giue it the name of an euill Eare which is no lesse vnwilling to heare then the Eye to see the good of our brother Secondly Obserue that thankes are due to God Doct. 2 not onely for those benefits which he bestoweth on Thanks must be giuen for others vs our selues but on our brethren also And therfore if we pay him not this debt he may iustly charge vs with ingratitude for shall we confesse it our duty to pray for our brethren that they may be enriched with these graces and shall we not thinke
truth of that excellent saying of PAVL Faith works by Loue Yea but I loue God or else it were pitie I should liue Thou lyest heare Christ If you loue mee keepe my Commandements And yet thou delightest thy soule in the daily breach of them for all this so affectionate entreatie of him whom thou professest thy Sauiour Behold MARY MAGDALEN and in her see vndoubted arguments of loue Her eyes which had beene entisements to vncleannesse she maketh a Bason of water to wash CHRISTS feete her haire abused to the same purpose a towell to wipe them Thou then that preferrest thy vnlawfull pleasures before Christ whatsoeuer thou confessest with thy mouth certainly thou beleeuest not with thy heart vnto saluation Secondly but as this Doctrine is terrible to the Hypocrite whom it vnmasketh of his vaine vizzard of faith so it is no lesse comfortable to the true Christian For what doest thou feele thy soule panting and breathing in the earnestnesse of desire after God doest thou find thy selfe grieued when thou missest of thy desire doest thou finde thy heart to arise when thou seest Gods Name dishonoured c Surely these things as they are arguments of sincere loue so likewise of Faith not fayned If thou feelest these things in any manner in thy selfe thou mayest truly say with him in the Gospell Lord I beleeue For it is impossible for vs to loue God vnlesse by Faith wee haue tasted how sweet Gods loue is to vs. But if thou findest these things in a smaller measure then is fit goe on with the same man and say Helpe my vnbeliefe For as true Loue argueth true Faith so a luke warme loue a faint and feeble faith For the Fountayne of Loue being as a good Conscience so likewise and that primarily and originally Faith not fayned 1. Tim. 1. vers 6. Looke what measure of Loue there is in any the like measure of Faith also If then we find great want of zeale in our selues we haue cause to bewaile the smalnesse of our Faith out yet so that feeling any measure of zeale at all we may raise vp our selues in a comfortable assurance of hauing Faith Therefore 1. Pet. 1. after that hee had said They loued the Lord he inferreth presently that they also beleeued in him In temptations oftentimes many excellent men are greatly troubled with doubting whether they haue Faith or no in as much as they cannot confidently and boldly nay scarse faintly and fearefully say that Christ is theirs but rather they are readie to say the contrary They feele the hand of Faith not onely trembling and quiuering but euen strucken with a dead Palsie But if at the same time thou canst perceiue that thou hast the giuing hand of Loue giuing vnto God and man those duties which thou owest them thou mayest assure thy selfe that thou hast also the receiuing hand of Faith taking those mercies which hee owes thee not howsoeuer for the present thou hast no feeling of it Satan and Sinne haue so benummed it If thou canst with DAVID Psal 18. 1. say I loue the Lord thou mayest as truely vse the words following and say The Lord is my Rocke Thirdly this Doctrine of Loues issuing and flowing from Faith confuteth those that teach our Election dependeth vpon our foreseene obedience By that which hath beene deliuered it appeareth that our loue of God is caused and stirred vp in vs by his loue to vs apprehended by our Faith And therefore we say with IOHN We loue him because he loued vs first But according to their Doctrine contrariwise God loues vs because we loued him first Fourthly this Doctrine teacheth vs what to iudge of that loue of God of that deuotion that is in Ethnicks Iewes Papists or any superstitious persons PAVL granteth to the Iewes a zealous loue of God but saith that it is not according to knowledge which is the very beginning of Faith But we haue shewed that the true loue of God is the handmaid of Faith And therefore if it shall wait vpon any other Mistris as vpon blind deuices of mans owne braine vpon good intentions falsly so called it is to be censured as a base a blind and preposterous zeale whatsoeuer shewes and colours it may haue For PAVL reioyceth in PHILEMON not for his loue alone but for his loue and faith that is for his loue conioyned with and proceeding from his Faith There is no matter of ioy then in Loue seuered from Faith Thus wee see how our loue of God comes from Faith Secondly our loue of our Brethren springeth Loue to our Brethren proceeds from Faith likewise from faith for the Apostle speaketh here of both loues This will appeare if either we consider those duties of loue which wee owe generally to all or in speciall to some For the first this is a dutie which wee owe to all indifferently to be readie to forgiue one another being offended Now what is that which will make a reuengefull nature yeeld to this but Faith which when once it hath apprehended Gods loue forthwith reasoneth as the Master in the Parable with his seruant Matth. 19. The Lord hath freely forgiuen mee my whole debt ought not I then to shew the like compassion to my fellow-seruant Therefore the Lord enioyning the dutie of forgiuenesse the Apostles pray Lord increase our Faith Luk. 17. 4 5. Ephes 5. Forgiuing one another euen as God for Christs sake hath forgiuen you and 1. Ioh. 2. 12. I write vnto you namely the Commandement of loue because your sinnes are forgiuen you Other duties there are which we owe specially to some As first to those that are yet vnconuerted the desiring of and by all meanes possible labouring after their conuersion Now it is Faith only which will make a man doe this For when by Faith wee haue felt the sweetnesse of Gods loue our selues we cannot but call vpon others and with the Prophet DAVID inuite them to the eating of the same dainties with our selues Ps 34. Come and see and taste how good c. As at the table if wee meet with any dish that pleaseth vs aboue another wee offer it presently to others desiring that it may haue their commendation as well as ours Thus EVE reached forth the Apple to ADAM Albeit here there be many to whom yet EVE though falne was vnlike so giuen to their appetites and louing their bellies that if they light vpon any meate which they loue more specially they like rauenous Harpies snatch it all to themselues grudging another the least morsell thinking all is lost that goes besides their owne lips But here no such thing can fall out for these exquisite delicates do so fully satiate vs that there still remaineth ynough for many thousand thousands Therefore we cannot endure to eat our Morsels alone but we desire the companie of others as PAVL did AGRIPPAES and the whole Assembly there present besides Acts 26. Would to God that both thou and all that heare me this day
were not onely almost but altogether euen such as I am Christians except these bonds But yet a more speciall loue which therefore hath a speciall name of brotherly loue is due vnto those which are alreadie effectually called and so made members of Christ This loue also commeth from faith which causing vs to loue God must needes also force vs to loue all those in whom wee shall see the very face and liuely Image of God himselfe so clearely shining First By this then once againe wee may trie our Vse faith A working faith hath laborious loue euen to our brethren annexed 1. Thess 1. 3. If then thou art of a hard and implacable nature of a memorie fastly retayning iniuries of affections vindicatiue which the Scripture cals Feet swift to shead bloud this bloudie nature of thine shewes thou hast no part in the bloud of Christ by faith The like is to be thought of those which are moued with no compassion towards the soule of their brethren sitting in darknesse and the shadow of death but can suffer them to pine and perish away in their sinnes and neuer reach forth the hand to pull them out of the ditch Certainly if thou hadst euer felt the gaine of godlinesse thy selfe thou wouldest perswade others to deale with this so gainfull a commoditie They that are conuerted of God confirme their Brethren being passed ouer the bridge they will wish others to follow them so farre will they be from plucking vp the bridge The same sentence also is to be passed vpon them that doe not feele their hearts enlarged towards Christians more then to others that are none If the Image of God by Faith were repaired in our selues wee could not but be delighted with those that are like our selues But on the contrarie if thou feelest these effects of loue in thy selfe vndoubtedly thou hast Faith For it is the loue of Christ only felt by Faith which is able to soften and melt our hard and frozen hearts When wee shall see how great a debt hee hath forgiuen vs this will make vs willingly to forgiue small ones to our Brethren yea and to bury all iniuries in the graue of forgetfulnesse neuer to reuiue againe euen as Christ hath done all ours to him though neuer so indigne and contumelious hee lodged them in his owne graue not to rise againe with himselfe the third day though many of vs raise vp our owne iniuries farre sooner out of their graues but to be left behind him in that Den of darknesse to sleepe an eternall sleepe So when Faith shall cause vs to consider how that the Lord Iesus being rich became poore that wee might be made rich this will make vs to earne in the bowells of compassion towards our poore and distressed Brethren and to reach forth our releeuing hand towards them But the most euident demonstration of our Faith is that brotherly loue wherewithall we loue a Christian as a Christian and because a Christian 1. Ioh. 3. Wee know that we are translated from death to life because we loue the Brethren for none can loue any good thing vnknowne Loue presupposes knowledge of the thing loued hee then that loues the Image of God in his Brother sees it But none can see it but by the eye of Faith He that loueth his Brother for his Faith must needs know Faith but no man can know it but hee that hath it Faith is onely knowne by our owne experience Secondly this Doctrine serueth not only for the tryall of our Faith but also of our loue to our Brethren for as that Faith which is without this Loue is an idle and emptie and imaginarie faith so that loue of our Neighbour which commeth not from Faith is blind and foolish and in the end will proue a deceitfull and vnfaithfull loue Naturall men that seeme to loue very dearly to day to morrow are at deadly feud The reason hereof is because their loue comes not from Faith Therefore amongst the true children of God yee shall neuer see such bitter fallings out as amongst worldly men In naturall men and the vnregenerate besides naturall affections which they haue as Fathers Husbands Wiues Children yee shall find further many times a kind and courteous nature to strangers a liberall and free heart to the poore But that which the Apostle speaketh of Faith void of Charitie 1. Cor. 13. is true also of Charitie void of Faith It is worth nothing before God Let vs not then deceiue our selues either trusting in the loue of others or glorying in that loue which is in our selues not proceeding from Faith for the former if wee rely too much vpon it it will giue vs a shrewd fall in the end and the latter will make vs but ashamed when it shal come to be scanned before Gods Tribunall who will esteeme most vilely and basely of all thy kind-heartednesse of all thy almes and liberalitie vnlesse Faith did wring them from thee Thus wee see how Faith when once it raigneth in the heart begetteth both these loues both to God and our Neighbour in vs and so how true that of the Apostle is Rom. 3. in the end By Faith we establish the Law For whereas the summe of the Law is loue of the first Table to God of the second to man Faith as we haue shewed very effectually worketh both Hence PAVL giueth the name of a Law to Faith calling it the Law of Faith because it succeedeth into the roome of the Law commanding the same things that the Law does and so is in stead of Law to the regenerate that are freed from the Law So farre is it as the Papists slander vs for giuing any licence to breake the Law Thirdly here it may be asked How could others Quest declare to PAVL the Loue and Faith of PHILEMON which are secret and hidden Vertues that be in the innermost corners of the heart farre from the sight of the eye They saw not PHILEMONS faith but his outward Answ works and by them they iudged and so did PAVL too of his faith discerning the Tree by the fruit Hence obserue First when we see in any the fruits of Faith and Doct. 1 Loue wee in Charitie are to iudge that there is true Faith and Loue indeed for howsoeuer Hypocrisie may Apishly counterfait the fruits of true Faith yet we are to suspend our iudgement till God shall haue vncased the Hypocrite And it is farre safer for vs to erre of Charitie then of malice and sinister suspition Secondly in that PAVL by a Metonymie of the Doct. 2 efficient giueth the name of Faith and Loue to the outward works of PHILEMON which were reported vnto him Wee learne the manner wherein euery good worke must be done namely in Faith and Loue. The very Spirits and quintessence of our Faith and Loue must be in euery good work else they are but dead works vnlesse they be built vpon the foundation of Faith and Loue easily will they be shaken First
will answere thee as once those Exorcists Acts 19. Iesus I know but these merits I know not Thirdly this Doctrine of the obiect of Faith is the rather to be marked that we may more cleerly vnderstand the doctrine of our iustification by faith For the Papists alwayes haue it in their mouthes that Faith is a worke and so if wee be iustified by Faith then by Works But with Faith wee must ioyne the obiect of Faith viz. Christ for Faith iustifies not in regard of the subiect in which it inhereth but of the obiect to which it adhereth not as a qualitie created in the mind nor as an action of this qualitie for both are imperfect but as it applyeth Christ and so in him couereth as all other defects so also her owne whereby shee is disabled from iustifying in her selfe This Doctrine is full of comfort to those that are discouraged in regard of the small measure of their Faith But it is not the measure of thy Faith or the strength of thy Faith that iustifies but Christ apprehended by thy Faith whether strong or weake And a Palsie-trembling hand will receiue an almes as well as a stronger So the squint-eyed or purblind Israelite was healed by the looking on the brazen Serpent as well as they whose eyes were better Lastly from this manner of phrase wherein Christ is made the obiect of Faith namely Faith in Christ. Some doe gather that Faith properly is an act of the will resting it selfe on Christ and not of the vnderstanding beleeuing the Truth of the promise in particular for then they say the Scripture should rather speake thus Faith to Christ and to beleeue Christ and not in Christ This particle In they thinke argueth that confidence which we haue in Christ whereby we cast our selues vpon him and as it were goe into him But these men seeme to me to be deceiued for First it is most certayne that this particle In is 1. Three Reasons prouing Faith to be an act of the Vnderstanding as well as of the Will often giuen to the Faith of persons vnregenerate who haue not that confidence in Christ as Ioh. 2. 23. Many beleeued in his Name seeing his miracles where by beleeuing in his Name is meant onely that credence which they gaue to Christ as a true Prophet and no Deceiuer which was wrung from them by force of his miracles for heare Christs iudgement of them in the next Verse Iesus would not commit himselfe vnto them for he knew what was in the heart of man where they that before are said to beleeue in his Name are closely touched for their hollownesse and perfidiousnesse If they had put their trust in Christ Christ questionlesse would haue put more trust in them then he did So Exod. 14. ver 31. They beleeued in MOSES as it is in the Hebrew that is they beleeued MOSES as the learned haue well expounded it Certainly to beleeue in Christ and to beleeue Christ sounded all one in the eares of those Iewes that conferred with Christ Iohn 6. for whereas Verse 29. Christ had said This is the worke of God that yee beleeue in him whom he hath sent they presently answere What signe doest thou shew that wee may see and beleeue thee Secondly the Scripture distinguisheth Faith and Confidence very plainly By whom we haue accesse with confidence by faith Ephes 3. 12. Now it would be absurd for the Apostle to say Wee haue accesse with confidence by confidence Thirdly Reason it selfe is against this opinion for how can we rely vpon him of whose good will towards vs wee are not perswaded First wee must beleeue that Christ is ours and loueth vs before we can be able to commit our selues vnto him for the will and affections follow the vnderstanding Yet I denie not but that oftentimes yea very vsually in the Scripture this Confidence is put for Faith because it is an immediate and most excellent fruit of Faith For when once the vnderstanding shall iudge of the truth and goodnesse of the Promise the wil forthwith must needs claspe about them And withall wee feele diuers times this action of our wills in cleauing to the Promises when yet wee feele not so cleerly the action of our vnderstanding in assenting vnto them But our feeling must not be the rule to determine matters by wee feele Repentance before Faith which is yet a fruit of Faith and commonly we feele the effects before the causes themselues As wee see and discerne the light of the Candle before the Candle it selfe and yet the candle in order of nature is first Thus much for the obiect of Faith Now of Loues obiects They are two The Obiects of Loue two former shee hath in common with Faith viz. Christ. The latter proper to her selfe and all Saints The first obiect of our loue is Christ who is to First Christ be loued in many respects First As he is God for himselfe For the matter of loue is good Christ being God the chiefe good in whom lye hid all the Treasures of goodnesse he is to be loued chiefly and aboue all Secondly As he is our Lord which respect the Apostle may seeme to insinuate here saying towards our Lord Iesus Good is to be loued in and for it selfe but much more when that which is good in it selfe shall be good also to vs from whence ariseth this title of Lord here giuen him for first Hee created vs of nothing good and perfect in our kind Secondly Falling away from this perfection hee hath restored vs to an estate better then the former being restored he preserues vs in it and reserues vs for eternall glorie in the meane time lading vs daily with his blessings Here then is place for that Song of DAVID Psal 18. 1 2. I loue the Lord he is my Rocke and Psal 116. I loue the Lord he hath heard my prayer Thirdly As he is our Brother not only because we are all as ADAM Luk. 3 in the end the sonnes of God by creation and hee hath the same humane nature with vs created by God but also by adoption and that through his meanes But wherein consists our Loue of Christ Quest In Loue there are especially these two things Answ first the violent running and rushing as it were of Wherein the loue of Christ consists the desire to the thing we loue that we may enioy it secondly the resting of the mind and the reioycing of the heart in it after once we haue obtained it Would we then know how to loue Christ First before all other things thou must with great earnestnesse and contention of desire long after Christ and that in two respects first that thou mayest come to him and be vnited by Faith as PAVL Philip 3. being desirous to redeeme Christs righteousnesse with the losse of all other things whatsoeuer secondly that he may come to thee by sight and take thee into his owne Companie in the Heauen as PAVL
strength howsoeuer he thought with himselfe to haue done as in former times So it fares with vs many a time wee thinke to giue proofe of this or that Grace as wee haue done formerly but when it comes to the tryall wee doe nothing lesse Being through our owne securitie hampered in Satans snares wee are not able to stirre and so now not our grace but our wants and weaknesses are made known Therefore let vs take heede of these three impediments Feare Bashfulnesse and Carelesnesse Let vs indeuour not so much in word which is Pharisaicall but specially indeed and in the whole course of our carriage to expresse the inward grace of our heart that that may speake when we hold our peace that the prints and marks of that Humilitie Loue Meeknesse Sobrietie Wisedome c. which are within vs may euidently appeare in our seuerall actions that so they which conuerse with vs may haue experience of them and so may giue vs that good testimonie which the Philippians were able to giue TIMOTHY Philip. 2. 22. This is that which the Apostle commanded the Philippians Phil. 4. Let your patient mind be made knowne to all and to TIMOTHY 1. 4 15. That thy profiting may be made manifest to all and our Sauiour to vs all Let your light shine Let vs not violently smother and suppresse the Spirit in our selues Let vs not detayne in vniust captiuitie the graces of God desirous to breake forth Let vs not desire to keepe the light of the Candle within the Lanthorne onely Let vs not set the Candle which GOD hath lighted in vs vnder a Bushell or vnder the Table but in the Candlestick of all our outward actions but yet not for ostentation that wee might haue a name but first that Foure ends of the manifestation of Grace God may be glorified Mat. 5. Secondly our Brethren strengthned confirmed yea and those that as yet are without may be gayned by our good example Thirdly the mouth of the malicious watching for occasion of slander may be stopped 1. Pet. 2. 15. Fourthly we may acquite our selues as true Israelites approuing to be that in truth which wee professe for otherwise wee giue iust occasion to bee suspected of Hypocrisie But here marke that not euery good thing that All good in vs is not to be made knowne comes from vs must be made knowne as our priuate Prayers good Thoughts Meditations Desires c. These things we must keepe secret to our selues as doing them to our Father that sees in secret who also will reward vs openly and not reueale them to others vnlesse vpon some speciall occasion as PETER and CORNELIVS Acts 10. and IOHN Apocalyp 1. 10. did But those good Graces which are in vs as Loue Zeale Patience c. must be made knowne and that not so much by prating as practising and yet not alwayes but as occasion shall serue and in discretion Pro. 25. vers 11. A word spoken in due season is like Apples of gold with pictures of siluer Psal 1. 3. That bring forth fruit in due season VERS 7. For wee haue great ioy and consolation in thy loue because by thee Brother the Saints bowels are refreshed NOw he comes to the speciall and seuerall setting forth of his thanksgiuing as before he had in the former Verse specially set forth his Prayer both which he describeth ioyntly together in the fift Verse being ioyntly propounded in the fourth Verse Now he sets his thanksgiuing by the cause that moued him to giue thanks for PHILEMONS loue viz. The ioy and comfort he receiued by it The reason may thus be disposed Thanks is to be giuen for that loue which brings ioy Thy loue brings me much ioy and comfort ERGO The Proposition is wanting The Assumption is in this seuenth Verse in the beginning where first his ioy is described by the quantitie Great and then the Assumption is confirmed in the end of the seuenth Verse by the effect of PHILEMONS loue The refreshing of the Saints bowels The Argument may thus be framed That loue which refreshes the Saints bowels must needes reioyce me Thy loue is such ERGO The Proposition is here also wanting The Assumption in the Text By thee Brother the Saints bowels c. Bowels The word signifies not only the Guts but all the Inwards as Heart Liuer Reynes and such noble parts But yet these are not here meant but by a Metonymie of the subiect those affections of the soule that haue their seate in these parts Refreshed A Metaphor drawne from the rest of the body wearyed with trauell or tyred and ouerpressed with some burden and sweetly applyed to the rest of the affections toyled and turmoyled with griefe and readie to sinke vnder the burthen of some grieuous affliction That this is the proper signification of the word appeareth Matt. 11. 28. Come to me all yee that are weary and heauy loden and I will ease you The word there translated to ease is that which here is translated refreshed By this Metaphor PHILEMONS loue is notably amplified for hereby the Apostle declareth that his loue was no lesse comfortable and sweet to the distressed Saints soules then rest and sleepe is to the tyred body of the trauailing man or the taking away of the burden to him that is readie to sinke vnder it In the Verse it selfe consider these two points First the reason or cause that moued PAVL to giue thanks for PHILEMONS loue in the first part of the Verse Secondly the confirmation of this reason in the end of the Verse For by thee Brother c. For the first he makes a double cause First his ioy which PHILEMONS loue ministred to him and that no small or slender ioy but great ioy Secondly his comfort which hee receiued by the same loue and this latter is an amplification of the former for PAVL hereby signifieth that the ioy hee tooke in PHILEMONS loue was not a simple ioy but a comfortable ioy such a ioy as did counteruaile and swallow vp all the griefe of his present afflictions Here obserue First that whatsoeuer breedes ioy is a iust matter Doct. 1 of thanksgiuing for this is the reason of PAVLS Argument of ioy must be argument of thanksgiuing thanksgiuing for PHILEMON For wee haue great ioy in thy loue And the ground of this reason must needs be this That which stirreth vs vp to ioy must likewise stirre vs vp to thanksgiuing but you will say The wicked take great delight in mischiefe It is a pastime to a Foole to doe wickedly Must they then giue thanks for their wickednesse God forbid Vnderstand this of a lawfull and iust ioy comming from God and not of an euill ioy comming from Satan for the end of that ioy is heauinesse Pro. 14. and not thanksgiuing it being a sinne must driue vs to a sorrowfull confession of sinne and not to any cheerfull praising of Gods Name But in a lawfull and holy ioy it holds such as
is the ioy arising out of the works of Gods Wisedome and Mercy whether done to vs or by vs to others or by others They are wickedly vngratefull who when God shall haue cheered and reuiued their spirits by his mercies doe not make their ioy and cheerfulnesse a whetstone for thanksgiuing but rather for wantonnesse and vncleannesse and vanitie of speech As wee see many when God at the Table hath filled their hearts with food and gladnesse in the strength of their ioyfull spirits quicken their wits to sweare blaspheme reuile and reproch the Saints and not once to blesse Gods name for his creatures that haue refreshed and reuiued their spirits This is a prophane and carnall ioy though otherwise lawfull in it selfe which resteth only in the creature and aduanceth not vp the mind to the Creatour whereas wee should reioyce more in the good will of the Giuer then in the gift Let vs then haue a speciall eye to this affection of ioy that as soone as wee feele the first motion and tickling of it if it be euill we may restrayne it if lawfull we may vse it lawfully as a goad to prick vs to thanksgiuing and first pay the toll and tribute of our ioy to the Lord in thanksgiuing before wee proceed further in it our selues as Marchants before they can haue the benefit of their commodities themselues must pay their Impost to the King But alas how oftentimes haue wee felt the Lord euen replenishing our soules with much ioy specially of outward comforts and yet wee in the meane while haue not one thought of paying God his toll Whereby it comes to passe oftentimes that God being angrie with vs for keeping backe from him his right his Mercies are turned into Iudgements and our ioy into heauinesse yea hence it comes to passe that that ioy which otherwise is lawfull is now because the fruits thereof were not hallowed to God become to vs vnlawfull and vnholy to be checked with SALOMONS reprehension Eccles 2. Thou mad Foole what doest thou whither runnest thou head-long forgetting that GOD in whom thou shouldest reioyce from whose Mercy this thing wherein thou art so delighted did come vnto thee Secondly that ioy is a singular and wonderfull Doct. 2 blessing of God for the which speciall thanks are due vnto him For the rule of the Logicians is here true That which maketh another thing so is much more so it selfe If ioy make others things iust matters of thanksgiuing then much more is it a matter of thanksgiuing it selfe 1. Thessal 3. 9. What thanks can we recompense againe to God for you for all the ioy wherewith we reioyce for your sakes And truly ioy is the very soule of the soule the very life of our life without which our life is a dead and liuelesse life and we our selues but liuing carkasses Therefore if God shall grant vnto vs a ioyfull and merrie heart in the vse of any of his mercies let vs acknowledge it with SALOMON Eccles 2. as a speciall yea a double blessing and so not content our selues with single thanks but First thanke God for that benefit which is the occasion of our ioy and Secondly for the ioy it selfe which we haue out of that mercy for no benefit of it selfe can worke ioy without the speciall blessing of God so Act. 14 The filling of the heart with food and gladnesse are made two distinct works of God For how many are there that enioy not those things they possesse who though they should eate Manna the bread of Angels might yet bee said to eate the bread of teares Thirdly obserue what that is which must stirre Doct. 3 vs vp to thanksgiuing and cause vs to performe it Thâ—â—nâ—entiue of Thanksgiuing in due manner namely the feeling of ioy in the benefit bestowed vpon vs for this is the reason that howsoeuer wee want not sufficient matter of thanksgiuing as being compassed continually with GODS mercies yet oftentimes wee finde our selues very vnfit and indisposed for this dutie wee want the sweet sense of Gods Mercy Goodnesse Power c. in those benefits we haue which should enlarge and dilate our hearts with ioy when thy heart shall once be possessed with this ioy it growes so full presently that it cannot any longer containe it selfe within but must needs powre out it selfe into thanksgiuing Psal 92. 2. It is good to praise the Lord to sing to the most High but what droue DAVID hither hee himselfe shewes the reason in the words following Because thou causest me to reioyce in thy works and Psal 16. in the midst of his Thanksgiuing see how the heate of ioy breakes forth in him My heart is glad and my tongue reioyceth Euery part of Gods worship hath his proper and speciall affections Now as in Prayer the feruency of an hungrie and thirstie desire is the special grace thereof so in Thanksgiuing the triumphing Spirit of ioy If this bee wanting alas how poorely and coldly doe wee giue thanks Therefore here that of Saint IAMES must bee remembred Is any man afflicted Let him pray Is any man merry Let him sing Psalmes namely of Thanksgiuing as appeareth by the opposition Fourthly marke that PAVL did not only take ioy Doct. 4 but comfort in PHILEMONS loue comfort presupposeth grief as a medicine a disease Therfore PAVL giues vs to vnderstand that PHILEMONS loue was a kind of counter-poyson to the griefe which his imprisonment and other afflictions wrought him Whereby wee may learne what is that which will bring ease and comfort to the minds of Gods children in their troubles namely the vertue and good carriage of those whom they loue and respect As this will be the comfort of good Ministers in their afflictions if their flocks stand fast in that Truth which they haue preached As PAVL tells the Thessal 1. 3 6 7 8. Now are wee aliue if yee stand fast in the Lord. Those then that haue such as are neerly bound vnto them vnder the crosse as People their Ministers Children their Parents c. must learne here to minister sound comfort vnto them in their afflictions namely by continuing the same good course they walked before If they shrinke and goe backe they adde to their afflictions and euen kill their hearts And those parents which in their afflictions haue such children those Ministers that in their troubles haue such people according to PAVLS example must comfort themselues here withall Fiftly obserue what that is wherefore we are to Doct. 5 take ioy in another viz. his grace We haue great ioy Grace argument of ioy in others in thy loue This is that which may iustly cause parents to reioyce in their children one friend and kinsman in another 2. Iohn We haue no greater ioy then this that we heare thy children walke in the Truth Phil. 2. 2. Fulfill my ioy that yee be like-minded c. If wee reioyce in them for other respects as for Wit Wisedome Knowledge Learning Beautie
eyther generall belonging to the whole Petition or speciall to the seuerall parts thereof The generall Illustration is set downe in the first Particle Wherefore which being a Particle of Illation sheweth that this Petition of PAVL howsoeuer a distinct part from the former yet dependeth and hangeth vpon them Wherein appeareth the wonderfull Artifice of the Apostle that so sweetly coupling two such diuers and distinct parts of his Epistle doth by this meanes as it were secretly and by stealth slide on from one part to another the Reader scarce perceiuing him Now these things depend on the former in this manner In the end of the former Verse he had said That by PHILEMON the Saints Bowels were refreshed Now hence hee taketh occasion very fitly of propounding his suit for ONESIMVS Wherefore I pray thee for ONESIMVS as if hee should say Since hitherto thou hast beene exceeding kind to the Saints a refresher of their Bowels I would not haue thee wax wearie hereof but continue still like thy selfe and shew thy selfe now to ONESIMVS in refreshing his Bowels cast downe in griefe for his sinne that thou hast formerly done to others By this inference wee learne that those good Doct. things which we haue done formerly ought to be Good past a motiue to future good effectual incitations to vs for the doing of the same yea greater as occasion is offered For thus PAVL reasons here with PHILEMON Hitherto Brother thou hast beene a refresher of the Saints bowels Continue so still and refresh now likewise poore ONESIMVS his bowels But many reason contrariwise Hitherto I haue done this or that I thinke that well for one I hope now I may rest mee awhile and let others take my roome and doe as much for their part as I haue done for mine But the Apostle tells vs we must not be wearie of well-doing which they doe which would pay the debt of Obedience to God in some good actions with that which they haue paid him in some other formerly wee cannot vse a more effectuall argument to stirre vp men either to godlinesse in generall or some speciall actions thereof in particular then this which is drawne from their owne former practice What more forcible exhortation to constancie in the Truth then this Heretofore you haue beene so zealous for the Gospell that for it you haue indured banishment imprisonment and many other afflictions and will you now beginne to faint Now the ground of this argument is this That when once wee giue ouer the course which formerly wee held wee lose all which wee haue done before All our former labour was vaine and bootlesse our Prayers Fastings Hearing Preaching Suffering all to no purpose If a man in a iourney of an hundred miles after ninetie nine gone should there rest and goe no further he might as well haue stayed at home and neuer haue set foote out of doore Hence S. IOHN Epistle 2. exhorting to perseuerance Let vs take heed to our selues that we lose not the things we haue done namely by flinching but may receiue a full reward And PAVL Chap. 3. to the Galatians readie to reuolt Haue yee suffered so many things in vaine for as in godly Repentance when wee change our former course of life our former sinnes shall nothing hinder vs so in this wicked repentance whereof wee may see at this day fearefull examples when we repent vs of our former good course of life and forsaking it follow the course of the world all our former good deeds shall nothing auaile vs Ezek. 1. 18. for we our selues by our present contrarie practice doe condemne them all This is the generall amplification Let vs come now to the speciall illustration of the speciall parts of the Proposition of the Petition The Proposition is this I PAVL pray thee for ONESIMVS Here there being three things first the act of his praying Secondly the person praying Thirdly the person prayed for all these haue their seuerall amplifications First the act of praying is set forth by the diuerse Verse 8 Though I haue great libertie Secondly by the moouing cause Verse 9. Yet for loues sake c. Secondly Person praying described from his present condition First of his Age. Secondly Restraint Thirdly Person prayed for ONESIMVS described by relation that he was PAVLS sonne begotten in his bonds For the first The act of his praying is set forth by the Diuerse namely that power which hee had of commanding And it is as if the Apostle should haue said If I would vse my power and authoritie I might command thee but being ouercome by that great loue I beare towards thee I willingly yeeld from that my right and choose rather to entreat So that this amplification contayneth a very powerfull argument from the greater to the lesse If thou oughtest to harken vnto mee in this cause commanding how much more dealing more mildly by way of entreatie This his power of commanding hee sets forth first by the measure Hauing great libertie or Though I might be very bold Secondly by the manner of it in Christ. Thirdly the matter or obiect of it That which is conuenient Here first of all obserue that the Ministers of Doct. the Word haue a certayne authoritie whereby Ministers haue authoritie they may command their Hearers 1. Tim 6. Charge them that are rich that they be not high-minded c. They may command with a charge which is more then a simple command So 2. Thessal 3. vers 6. Wee command or charge you for the word is the same that before to with-draw c. And lest any should say that this was a peculiar priuiledge of Apostles and Euangelists let him heare PAVL inuesting all ordinarie Pastors with the same authoritie 1. Thessal 5. Wee beseech you to know those that be ouer you in the Lord. And Hebr. 13. Obey those that are your Guides But that wee may the better know this authoritie whereof wee speake the manner of it here set downe by the Apostle is to be considered Hauing power to command thee in Christ. This authoritie then they haue to command is not in their owne name but in Christs wherein the Ciuill and Ecclesiasticall power are differenced In the Ciuill power Christ hath Deputies and Vicars which may command in their owne name and by punishment constrayne men to obedience for this power respects onely the outward man But in this Spirituall power because it is ouer the conscience he hath no Deputie that may be fully possessed of his owne authoritie but onely Embassadors Hee calls Ministers Stewards who haue onely authoritie to signifie Christs pleasure vnto vs and cannot as the Ciuill Magistrate compell by punishment The Church therfore hath no absolute Lordship in things spirituall It is Christs alone incommunicable to any other Let a mans place be neuer so great in the Church hee is but a seruant as MOSES was Heb. 4. hauing no Imperiall authoritie in himselfe to command but onely in his
account Is the Steward of a Kings Family no body because he is ouer the Family not as a Lord but as a Steward Is the Minister no body because he commaunds not in his owne name but in Christs But is it not counted a matter of greater honour to be sent in Embassage by an earthly Prince The authoritie of Ministers as I haue shewed is only the authoritie of Messengers and Embassadours and lasts only during the time of their message and embassage What then when they haue done their message are they so lightly to be regarded God forbid Nay according to the Apostle for their works sake they are to be had in singular account alwayes and euerywhere and not onely whilest they are in their worke being a preaching in the Pulpit But when they are in their embassage declaring the Will of Christ then speciall reuerence and regard is to be giuen them then according to CORNELIVS example are wee to set our selues before them as before God himselfe for they command in Christs Name and therefore their contempt is contumelious to Christ himselfe in whose Name they speake Matth. 10. Ministers therefore must be heard with submissiue and obedient minds for if they haue authoritie to command vs in Christ how can any whosoeuer denie obedience Nay Kings themselues are to be obedient to them that are ouer them in the Lord as the Apostle willeth for it is Christs authoritie and not the Ministers and therefore it equally bindeth the King and the Begger But alas Ministers may command euen meane persons but who obeyes their commands They may command and doe themselues Their words are accounted only as a blast of wind This authoritie of commanding as it is set forth by the manner in Christ so by the measure hauing great authoritie c. For being in Christ it must needs be great This must teach Ministers to speake with great boldnesse when they know they are armed and backed with Christs authoritie Indeed if those things wee speake were in our owne names wee had iust cause to be afraid because oftentimes our message is very vnwelcome to carnall eares but speaking in Christs Name we may as the Apostle here saith be very bold lifting vp our voices as Trumpets Esai 58. 1. knowing that God hath giuen vs the Spirit not of feare but of power and loue and of a sound mind 2. Tim. 1. 7. The meanest Sergeant that is in the Kings name dares arrest the greatest Duke that is In this house the basest Skullion in that kitchin being set on by your Honours would not be afraid to controule the Steward But take heed thou that art a Minister lest at any time thou presume to command to rebuke or threaten in thy owne name Christ will not beare thee out in such commands neither will he make good such threatnings If men in such a case offer violence looke not that hee should rescue thee but in his owne cause he will be a wall of brasse vnto thee Ier. 4. Wherefore as a faithfull Embassadour reueale the whole Counsell of God let neither feare nor the golden squincey nor any thing else stop thy mouth Thou hast Christ to be thy Authour in that thou art to say Assuredly he will neuer goe backe from that which hee hath willed thee to speake ABSALOM encouraged his seruants to slay his brother AMNON by this argument Haue not I commanded you 2. Sam. 13. How much more should the Commandement of Christ put heart and spirit into the Ministers to open their mouthes and to speake freely and fully and frankly whatsoeuer they haue in Commission Thirdly S. PAVL sets forth his authoritie of commanding by the matter of it What is it that he may command any thing what hee please No. Though hee were an Apostle yet hee hath no such infinite authoritie What then That which is conuenient See then the bounds of this spirituall power It can command nothing but that which is conuenient And this necessarily followeth out of the former for it is in Christ And Christ can command nothing which is not conuenient wherefore if Ministers at any time shall command things inconuenient they doe now exceed their bounds they goe beyond their Commission neither doe they now command in Christs Name but in their owne And therefore in such cases wee are so farre from being bound to obedience that wee are in conscience to disobey This ouerthroweth the tyrannicall and vsurped Dictatorship of the Pope who maketh his owne will a Law and thinketh hee may doe in the Church what him listeth The proprietie of the word Conuenient is also to be obserued It signifieth that which in equitie we are bound vnto though not in the rigour of the Law If PHILEMON should stand vpon it hee was not to receiue ONESIMVS againe but in Christian equitie he was Note then that wee are bound not onely to doe Doct. those things which the very extremitie of Law will draw from vs but also such whereunto reason and equitie doe perswade Thus much of the first illustration of the act of praying from the diuerse his power of commanding Though I haue great c. The second followeth from the mouing cause Yet for loues sake I rather beseech thee The cause that made PAVL deale by intreatie when hee might haue commanded was loue not PHILEMONS loue towards the Saints that hee spoke of in the seuenth Verse as some would haue it but his owne loue towards PHILEMON Obserue first in the example of the Apostle that Doct. Ministers must deale in the mildest and gentlest Ministers must deale mildly manner that may be with their Hearers intreating perswading exhorting beseeching euen then when they may lawfully command 1. Cor. 15. in the end We beseech you to be reconciled Rom. 1. 12. I beseech you Brethren by the mercies of God For so it is that wee see euen in the things of this life that men must be faine to sue for that which is their owne and may be glad if by faire entreaties they can get vp their debts So the Ministers may thinke they haue done some great matter if by any meanes euen by earnest and affectionall perswasion and exhortation they can get at our hands this debt of obedience wee owe to God And no maruell if Ministers thus deale when God himselfe herein goes before vs in his owne example Oh that Israel would haue harkned Psal 81. 13. and Matth. 23. Christ shewes that hee inuited the Israelites in the same manner vnto himselfe that the Hen doth her Chickens Wherein we haue great cause to admire the vnspeakable goodnesse of God towards vs. Men commonly are earnest and importunate Intreaters for those things which may be profitable to themselues but who is earnest in desiring another to doe that which is only for the profit of him with whom he dealeth and not any whit profitable to himselfe If a man of himselfe cannot see what is for his owne good and of his owne accord
wonderfully am I made namely a new creature in Iesus Christ This must teach vs not to despise the weake ones as no Christians for they are Christians in making though not as yet throughly made The Infant is no lesse a man then he of growne yeeres and withall let vs remember that wee had our time of Conception before we were borne and brought forth Tenthly In PAVLS example setting forth him Doct. 10 whom hee commendeth with the title of a Sonne one conuerted by his Ministerie learne that wee are not indifferently to commend all and euery one but onely Sonnes not Bastards Eleuenthly And when wee doe commend such Doct. 11 as are worthie our commendations learne then in PAVLS example how wee are to commend them not coldly not ceremonially and formally he that asketh faintly and fearefully teacheth to denie but passionately and with affection as here PAVL repeating the same words of entreatie againe I beseech thee I beseech thee for my sonne ONESIMVS So then onely commend the worthie and commend them worthily or not at all Twelfthly If PAVL with such contention and Doct. 12 earnestnesse doth here plead the cause of one poore seruant with what heat of affections and enlargement of Spirit is to be thought he would haue dealt for a whole Church standing in like need of his helpe Wherefore if at any time we shall haue occasion to deale with any in the behalfe of a whole Church let this importunitie of PAVL in ONESIMVS his cause shake out of vs that our maidenly modestie and arowse and quicken our spirits For if we shal deale more remissely in the publike cause of the Church then PAVL dealt in the priuate cause of a poore slaue surely wee may seeme rather dissemblers and preuaricators then petitioners In the end of the Verse the circumstance of the place where he begat ONESIMVS is noted in my bonds And this circumstance addeth weight to the reason for by calling him Sonne hee sufficiently shewed that hee was deare vnto him but adding that he begat him in his bonds he doth not obscurely intimate that he was the best beloued of his sonnes dearer vnto him then the rest For neither doe naturall Parents loue all their children equally their affection vseth to be greater to those whom they haue in their old age as IAACOBS was towards IOSEPH because a good thing the lesse hope wee haue of it the more gratefull it is when we haue it And in old age Parents haue lesse hope of children then before So also had PAVL lesse hope of Spirituall children in the Prison then when he had liberty of preaching the Gospell freely where he listed ONESIMVS then was PAVLS Darling as being then begot of him when by the Aduersaries hee was cast into Prison that he might beget no more First then obserue That Ministers may loue their Doct. 1 sonnes with an vnequall loue they may loue some more then others as Christ did IOHN aboue the rest of the Disciples namely those in whom they behold a more liuely image of Christ and in the begetting of whom they had greater experience of Gods power and mercie then in others Secondly Note That the Spirit of God and the Doct. 2 Word of God is not bound together with the bodies The Spirit and Word are not bound of the Ministers for both these namely the Spirit and Word of God were now effectuall in the Prison for ONESIMVS his conuersion The Aduersaries then must not thinke that the restraining of the Ministers and of the Gospell will proue one worke The Earle of Derbies Accusation in the Parliament House against M. BRADFORD was That he did more hurt so he spake calling good euill by Letters and Conferences in Prison then euer hee did when he was abroad by Preaching Thirdly Note PAVL saying that he begot him in Doct. 3 his Bonds hence it is easie to gather that after by speech had to and fro with him in the Prison he vnderstood in what case he was he presently wrought vpon him to bring him to a sight of his sinne and so to a godly sorrow for it By which example Ministers must learne that it is their dutie not onely in their publike meetings to seeke mens conuersion by their generall preaching to all but if at any time by Gods prouidence they shall light vpon any whom they see miserably to stray out of the wayes of God though it be in priuat places and companies as here PAVL vpon ONESIMVS in the Prison and PHILIP vpon the Eunuch in iourneying they are by all meanes possible no iust cause detaining them to endeuour the conuersion euen of such and to doe the part of a good Samaritane towards them whom they find so dangerously wounded by Sathan For what must we helpe the Asse euen of our enemie couching vnder his burthen and shall we not much more relieue his soule for we are not to thinke that God is so tyed to publike meetings that he cannot elsewhere specially in times of Persecution vse the Ministerie of his Seruant for the effectuall calling of his Elect although I doubt not but ONESIMVS heard PAVL more solemnly preaching in the prison See Acts 28. in the end Fourthly But as all Ministers are greedily to catch Doct. 4 those occasions which God offers for furthering the saluation of their brethren so especially those who being imprisoned are restrained from their publike Preaching that so by this meanes the want of their publike Sermons may in some measure be supplied Now how goodly a thing it is for Ministers euen then when they are poorest to make others rich 2. Cor. 6. 10. and when they are bound and captiue to make others free as here PAVL bestoweth a farre more excellent freedome vpon ONESIMVS then that whereof NEROES Prison had depriued himselfe Fifthly See how God mitigateth the bitternesse Doct. 5 of our afflictions by mixing the sweetnesse of some God sweetens the afflictions of his children comfort therewithall euen as the Physicion sugreth his bitter pilles This is the respect God hath of our weakenesse PAVLS imprisonment could not chuse out be grieuous to the flesh but this griefe was lessened when he saw himselfe bound to be the instrument of vnbinding ONESIMVS chayned with a farre stronger chayne then that which hee was bound withall for the hope of Israels sake This also was a great comfort to IOSEPH being sold that he found such extraordinarie fauor with his Master and when he was in the Prison hee was so specially respected by the Master of the Prison Thus God in Anger remembers Mercy and wee must remember this his Remembrance to our selues thereby to quiet and still our lamenting mindes Euen as otherwhiles also he remembreth Anger in his Mercy for God wil both sawce his Blessings with some Crosse that wee should not be too much lifted vp and hee will sweeten our Crosses with some Comforts that wee should not be too much cast downe VERS 11. In times
fellowship of the Saints If we bee fellow-partners and haue communion Vse 4 fellowship in all these things abrenounce we all partnership and fellowship with the vnfruitfull works of darknesse and reprooue them rather Ephes 5. for what fellowship hath righteousnesse with vnrighteousnesse and what communion or partnership hath light with darknesse 2 Cor. 6. 14. wee cannot bee fellow-partners with Saints and swine with the members of CHRIST and the members of BELIAL Wee must breake off and giue vp partnership with all other companions and companies now we are once admitted into this holy society The conclusion of the argument is amplified in those words as my selfe that is in regard of truth and sincerity of loue though not for measure and degree for Christian loue though it must be in truth to all the houshold of faith yet requires not an equality of affection to all All our Sauiours Disciples were loued of him heartily and truely yet IOHN was the speciall beloued Disciple aboue the rest So that PHILEMON is not required with the same respect and measure of of affection to receiue a seruant though religious as an Apostle but hee entreats him with as true though not with so great loue to receiue him as hee would receiue PAVL And surely the former partnership requires so much The same thing which had made PAVL PHILEMON partners had also now made PAVL and ONESIMVS partners And therefore the same partnership that bound PHILEMON to receiue PAVL bindes him also to receiue ONESIMVS as PAVL because hee is now admitted into the same society of partnership with them both Loue me and loue my partner one partner receiues another euen for a partners sake Euen the meanest Christian should as well bee Doct. surely heartily regarded as the greatest ONESIMVS The meanest Christians to be heartily regâ—eded must be receiued as well as PAVL nay as PAVL and loued as well though not so much as hee The commandement is Thou shalt loue thy neighbour as thy selfe If ONESIMVS must bee regarded of PHILEMON as himselfe then surely must hee bee receiued as PAVL And indeede this is a singular good euidence that we loue men rather for their religion then religion for the men when we loue the meanest that are religious Otherwise if wee loue great ones with the neglect of meaner Christians wee giue the world iust cause to suspect that we haue the glorious faith of CHRIST IESVS in respect of persons Hee that loues grace and religion for it selfe loues it where euer hee findes it loues it as truely clad in russet as in veluet in a poore seruant as well as in a rich master Hee that giues a cup of cold water to a Disciple in the name of a Disciple c. The ground then of a mans loue to another should be his Disciple-ship where the same ground is why should there not bee the same affection Hee that loues one disciple in the name of a Disciple loues all Disciples seruants as well as masters Christ should be loued in euery Christian Inasmuch as ye haue done it to one of these little ones yee haue done it to mee Mat. 25. All we doe to Christians should bee done as to CHRIST in them If PHILEMON loue CHRIST in PAVL why not in ONESIMVS The same CHRIST the attractiue of our loue being in both why not the same affection and loue to both Hee that loues CHRIST truely loues him in any condition aswell in his humiliation as in his glory in the forme of a seruant Phil. 2. 7. as well as in the forme of God Phil. 2. 6. for in both hee is the same CHRIST Hee therefore that loues not CHRIST in a seruant loues him not in an Apostle It is not meerely CHRIST that makes thee loue PAVL but some other carnall respect gaines thy affection to him that canst not or doest not loue ONESIMVS If CHRIST had come to the Iewes in the goodly beauty and brauery in the pomp and port of an earthly Potentate who would not haue receiued him beleeued in him loued him but now that hee comes in the forme of a seruant and not of a King heere was the triall as of their faith so of their loue It is easie to loue CHRIST in the throne hee loues him truly that loues him in the manger the stable he loues him in the stable that loues him in the meanest and simplest seruant How much therefore are they to blame that admire and magnifie small pittances in great ones and in the meane time ouerlooke great graces in meaner persons as if men rather gaue grace to religion then religion grace to them This is to haue mens persons in admiration which IVDE condemnes and not their graces VERS 18. If hee hath wronged thee or owes thee ought put that on mine account 19. I Paul I haue written it with mine owne hand I will repay it albeit I doe not say to thee how thou owest vnto mee euen thine owne selfe besides THese words are a preuention of an obiection that PHILEMON might make against the former reason on this manner How shall I receiue againe such an one as hee that hath so deepely wronged me and mine estate by pilfering and purloyning away my goods It were too much fauour now that I know and heare where hee is to forbeare him and not to bring him to shame and punishment If for thy sake I ouercome my selfe so farre as to remit reuenge may not that suffice must I also receiue him and that with loue who hath thus weakned mine estate and wasted my substance Ans Let not that dammage thou hast sustained be one whit preiudiciall to my suit I confesse hee hath wronged thee and hurt thine estate but rather then that shall stand in the way I will engage my selfe to thee to see that discharged make it my debt and put it vpon mine account I passe my word to thee to see it payd An honest mans word is as good as his bond how much more an Apostles word If thou wilt not take my word as I make no question but thou wilt then for thy better assurance and security loe heere a bill of mine hand to see the debt answered I Paul haue written it with mine owne hand I will repay it Yet I must needes adde one thing further that I thinke thou wilt not bee so strict to vrge mee with the payment thereof neither hast thou any great reason so to doe for if thou but seriously considerest and castest vp thine accounts thou shalt finde that I am before hand with thee and that thou art indebted to mee a farre greater matter then this comes to So that in these words thus vnfolded here are three things 1. An acknowledgement of the wrong done to PHILEMON by ONESIMVS and of a debt due to him 2. An vndertaking of the debt and a couenant of satisfaction by and from PAVL 3. But yet with a Reuocation and bringing of the businesse
and execution of their functions when the vniust tyrranny of man hath hindred and difabled them Not onely the gifts of Ministers but their liberties are the gift of GOD. Oh if men knew but this gift of GOD and were answerably thankfull for so great a gift Sathan enuies the Church this gift and it grudges him that any of GODS Saints but much more that any of his Ministers should haue their liberties This hope of PAVLS is set forth by the ground of it through your prayers Euen the greatest and most gracious stand in need of the prayers of their inferiors The greatnesse of Doct. The most gracious need their inferiors praiers mens graces places doth not free them from needing the prayers of meaner ones Nay the greater either places or graces the greater is their neede of others helpfull prayers Sathan followes that policy of the Syrians 1 King 22. Fight neither against small nor great saue against the King of Israel The sharpest brunt of Sathans enmity is bent against those especially whose graces and places are highest in the Church The more Sathans malice is against them the more our charity should bee towards them the greater our charity the more our prayers for them Therefore PAVL often desires the prayers of others Ephes 6. 18. 19. Pray for all Saints and for me 1 Thess 5. 25 Brethren pray for vs. The prayers of inferiours are beneficiall to their superiours whether in outward things as 2 Cor. 1. 10. 11. or inward and spirituall things as Rom. 15. 30. GOD is no respecter of persons hee regards the hearts not the conditions of those which pray vnto him It is not in the court of heauen as in Kings courts where onely the Nobles and great personages may speake for a man poore plaine men can doe a man no good with their petitions But heere it is otherwise the poorest and meanest Christian may do a man a pleasure by speaking for him in prayer to the King of heauen Great comfort to inferiours that GOD hath so ordered Vse 1 the matter among the members of the mysticall body as that the inferiours doe not more neede the gifts of their superiours then superiours neede the helpe and prayers of inferiours The meanest member is of vse in this body Despise wee not then our inferiours but esteeme Vse 2 well of him that hath the least measure of grace Who would despise a fauourite in court whose good word may pleasure him Euen the meanest officer in the Kings house shall be regarded of a petitioner though a better man if hee may pleasure him in his suit Note the duty of the Church towards Ministers Doct. 2 they are to remember their Ministers in their prayers Ministers to be prayed for Therefore PAVL in the closure of diuers Epistles doth not onely pray for them but prayes them to pray for him Neither desires hee this onely for complement in his valediction but desires it to bee done heartily and earnestly in his behalfe Rom. 15. 30 Also brethren I beseech you for our Lords Iesus Christs sake and for the loue of the spirit that yee would striue with me by prayers to God for me 2 Cor. 1. 11. So that you labour in prayer for vs. See Heb. 13. 18. 19. If PAVL an Apostle who had the immediate assistance of Gods spirit stood in such neede of their prayers how much then doe our Ministers now And great reason is there to challenge this duty at our hands 1. In regard of the loue which is due from people And why to Minister People are bound to loue their Pastours Now loue seekes not her owne things Hee that prayes not for his Minister loues him not 2. In regard of their great charge wherewithall they are betrusted A charge of greater worth then all the world the soule of their people The greater the charge the greater the gifts required to discharge it The more graces they neede the more earnest should our prayers be to procure the same 3. In regard of their danger as in the former point They are in danger of Sathans malice hee knowes if he can but with his taile cause these starrs to fall from heauen that hee shall cause the greater darknesse and the greater scandall their corruption in life or doctrine will be exemplary and infectious They are also in danger of vnreasonable men 2 Thess 3. 2. The greater reason that they should bee holpen with our prayers 4. Pray for your Ministers because in praying for them you pray for your selues and procuring their good you procure your owne The better Ministers are the better is it for people many people complaine of the insufficiency of their Teachers and as many Ministers may complaine of the negligence of their people For if they were more diligent in prayer their Ministers would bee more able to preach if they would pray more for them then should they be able to preach better vnto them Quest What be the things wee should begge for them Answ PAVL specifies some particulars wherein he would be remembred As 1. Free and bold vtterance of the Gospell Ephes 6. 19. Col. 4. 3. 4. 2. Free passage of his Ministry 2 Thess 3. 1. 3. Deliuerance from wicked men Rom. 15. 30 2 Thess 2. 3. 4. Other particulars are mentioned Rom. 15. 31. Pray then for all these pray for the guidance and blessing of Gods spirit with and vpon them pray for all such gracious endowments enablements as may fit them for the worke of the Ministry This taxes peoples grosse negligence Some there are that neuer pray for themselues it is no Vse 1 wonder if they pray not for their Pastours for well ordred charity begins at home Others yet pray in and with their families and commend onely family necessities to God without particular mention of their Ministers in their prayers But a worse sort there is that is so farr from praying Vse 2 for that they heartily pray against their Ministers onely out of an euill will at their fidelity They pray they were well rid of them or in steed of praying for them doe curse and ban them with vile imprecations To condemne yet another sort who in steed of praying for vs doe prey vpon vs and are so farre Vse 3 from helping by their prayers that they rather hinder by their vniust molestations More particularly yet obserue The power and efficacy of prayer I trust that Doct. 1 thorough your prayers I shall be giuen vnto you It is a The efficacy of prayer key that wil vnlock as heauen so likewise the prison doore It is not so much petitioning to NERO that PAVL trusts vpon as to the Lord Praier opened heauen Luk. 3. 21. what wonder if it open a prison Prayer prooues the same to Gods children oftentimes that the Angell did to PETER Acts 12. It opens the prison gates and brings them forth Nay the truth is it was prayer rather then the Angell which brought PETER out