his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then mē Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
easily bee resisted by the power of man nay it would in time fall downe of it selfe But seeing the whose Scripture is inspired of God and the doctrine thereof hath him for the Authour the light of it cannot be quenched Thus doth Gamaliell reason in the Councell f Acts 5 39. If this be of God ye cannot destroy it least ye be found euen fighters against God Who can prosper that prouoketh God Or who can look for good successe that fighteth against God and against his ordinances Reason 2. Againe God will bring their deuises to naught and confound all their endeuours that goe about to hinder the course of his word Although they band themselues together and assemble against the Lord and against his annointed yet he that dwelleth in the Heauens shall laugh and haue them in derision hee will breake their bandes and crush them in peeces like a Potters Vessell This the Prophet teacheth Psal 33. g Psal 33 10 11. The Lord breaketh the Counsell of the Heathen and bringeth to naught the deuises of the people The Counsell of the Lord shall stand for euer and the thoughts of his heart throughout all Ages Seeing therefore that the Doctrine of the Gospell is of God and that hee will dash them in peeces with a Scepter of Iron that stop the course of it we may truly conclude that the course thereof cannot be hindered Vse 1. The Vses of this point are many which I purpose breefely to point out that we may proceede First waigh with mee from hence the excellency of the word of God Who is ignorant what opposition hath been and is made against it What resisting and contradiction Yet it keepes on his course and hath his passage in the world and runneth through the whole Earth The Apostle declareth That the thinges which came vnto him turned rather to the furthering then to the hindring of the Gospell h Phil. 1 13. so that his bands in Christ were famous throughout all the Iudgement Hall and in all other places So he saith afterward in this Epistle which we haue in hand I beseech thee for my Sonne Onesimus whom I haue begotten in my bondes Was it not enough for the Apostle to labour when he was free and his Feete at liberty but hee must also spread the Net to catch men in Prison The light of Gods truth can neuer be put out the heat of it cannot bee smothered the power of it cannot bee broken Though the Teachers and Preachers of the word may bee stocked and stoned hewen asunder burned with the Fire slaine with the Sword clapt vp in Prison and fettered in chaines yet the word it selfe i Heb. 4 12. is liuelie and mighty in operation it entreth deepely it discerneth sharpely the thoughts and intentes of the heart True it is therefore the Ministers of the Gospell may be bound but the Gospell it selfe cannot be bound Their hands are bound and their feete are chained when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell Nothing can binde the tongue but feare and infidelity If a man binde an Husbandman he hinders his sowing for he soweth with his handes but the teachers being bound the word is not bound for they sow with the tongue Let vt therefore acknowledge that the preaching of the Gospell hath in it a Diuine power nothing can be matched with it nothing can be compared vnto it The Deuill is called in the Scriptures by sundry Names to declare his power the God of the World the Prince of the Ayre the strong man that ruleth the House and he cannot be displaced and dispossessed but by a stronger But the Gospell is stronger then all the power of Sathan and is able to throw him out for it gathereth a Church where he hath his Throne and ruleth in the hearts of the Children of disobedience it deliuereth men from the power of the Deuill and bringeth them into the glorious liberty of the Sonnes of God If a man were in the shaddow of death and had one foote in Hell the word of God is able to bring him backe againe This is it which our Sauiour said to the seauentie Disciples when they returned from preaching the Gospell and confirming it by Miracles that followed it i Luke 10 18. I saw Sathan like Lightning fall downe from Heauen Where he teacheth that albeit Sathan be strong yet the Gospell is stronger so that he cannot stand before it He hath his ouerthrow by it and falleth downe before it as Dagon did before the Arke So the Apostle sheweth k Act. 26 18. that he was called and sent to Open the eyes of the blind that they might be turned from darknesse to light and from the power of Sathan vnto God We see it also in the example of Christ himselfe vpon the Crosse who conuerted the Theefe gaue him faith and repentance and assured him of eternall blessednesse in the heauens The Apostles were forbidden to preach the Gospell through the mallice and madnesse of the High-priestes they were apprehended and imprisoned they were scourged and euilly intreated yet they regarded not the wordes they despised the threatnings of all their enemies and continued to sound out the Gospell in all places Paul and Silas praied and sung Psalmes vnto God in prison and I gained the Iayler to the Faith l Acts 16 30. verifying that which the Apostle speaks in another place m 2 Tim. 2 9. I suffer trouble as an euill doer euen vnto bondes but the word of God is not bound Indeede sometimes it falleth out that the holy Seruants of God haue their hands tyed their feet fettered their bodies imprisoned their tongues cut out that they cannot speake to the people but euen then the word is not bound for then their constant suffering and patient bearing of the crosse doth as by a liuely voyce publish and proclaime the truth of the Gospell for which they suffer and serueth to win many to the Faith of Christ So then the patient suffering of the faithfull though they speake not with their tongues is as a solemne preaching and hath the nature of an effectuall Sermon to gaine many to the Faith Vse 2. Secondly wee see it is in vaine to set our selues against the Gospell of Christ and the Ministers of God that bring it vnto vs. True it is the World endeuoreth nothing more then to hinder the truth and to drowne all memory of the glad tidings of saluation but all their labour is lost and all their purposes shal be frustrate The Tyrants of the Earth may bind the professors of the Gospell but the Gospell it selfe they cannot binde and the course of it they cannot withstand Paul was cast into prison yet he freely preached the Gospell of the Kingdome to all that came vnto him Let all those that say it is in vaine to serue God and to pray vnto him know for a surety that it
giue charge and send out commandements in his owne name but the Minister must command in his Masters name in asmuch as Christ hath not imparted the power nor communicated the right which he hath ouer mens consciences vnto any mortall man no not to the Angels in Heauen Wherefore whatsoeuer we speake or do we must do all in his name that hath sent vs. Thirdly marke how farre his authority stretcheth and extendeth he can require and exact no more then that which is right and equall and their duty to doe It is no absolute or immoderate power but limitted within these boundes that he goe not beyond them This is required of all the Ministers of the word they are to teach that which is right and he people are bound no farther to heare them Fourthly he declareth why he yeelded vp a part of his right and did not prosecute it to the full for loue sake it was for Charity sake that he turned his power into prayer All indifferent thinges must be measured by this rule Charity will cause a man willingly to giue place where it is in the heart but where it is not he will not regard to vse his liberty with offence nay to the destruction of his brother 5 Lastly Paule to moue Philemon propoundeth his bandes and afflictions to teach that no man ought to greeue at the afflictions of the Church We ought to be so farre from being ashamed m 2 Tim. 1 8. Ephes 3 13. of the Crosse in our selues and from being offended at the Crosse in others that rather we are to know it commendeth the Ministry and serueth greatly to edification For by this title he commendeth himselfe and purchaseth authority vnto his Ministry whereby he signifieth not onely that he is an Apostle but somewhat more an Apostle a prisoner that is adorned with the markes and tokens of Apostolicall honour seeing the badges of the Apostleship are such bandes as he suffered for Christs sake So then a Minister afflicted is more then a Minister a Christian persecuted is more then a Christian and euery faithfull man and woman the more they are tried by suffering for the Gospell the more they are to be honoured and the better to be esteemed in the Church I haue great liberty in Christ to command thee The Apostle hauing to deale with Philemon whom he had wonne by his Ministry to the Gospell and whom he had authority to command in the Lord saith that he might be bould to vrge and presse him to this duty in regard of the Office of Apostleship of the greatnesse of his age and of the sufferings of bonds and imprisonment Doctrine 1. The Office of the Pastor is an Office of power and authority Heereby we learne that the Pastor by his Office hath power and authority to require and to command men as the Minister of Christ to do their duties The Teachers of the Church haue power by their calling and place that they are employed in to be bold with their people they haue an interest in them to vrge them to good things We see then that the Ministry is an office of power and the Ministers must haue boldnesse in the discharge of their duty and in the execution of their calling This we see in the practise of the Prophets of God and of the Apostles of Iesus Christ When Eliah was charged by Ahab to be a troubler of Israel he answered with freedome of speech and boldnesse of spirit and vehemency of zeale n 1 Kin. 18 18 I haue not troubled Israell but thou and thy Fathers house in that yee haue forsaken the commaundements of the Lord and thou hast followed Baalim The like we see in Ionah he was not affraid when he came to Niniuie to cry out against the Citty and the Inhabitants thereof o Ionas 3 4. That except they repented within forty dayes they should bee destroyed This Doctrine among other places hath most plentifull confirmation out of the prophesie of Ieremy whether we consider the commandement of God or the practise of the Prophet Heerunto commeth that which the lord speaketh to him p Ier. 10 1. Behold this day I set thee ouer the Nations and ouer the kingdoms to plucke vp and to roote out to destroy and throw downe to build and to plant When Pashur had smitten him and put him in the stockes q Ier. 20 4. the Prophet sayde vnto him Thus saith the Lord behold I will make thee to be a terror to thy selfe and to all thy friends and they shall fall by the sworde of their enemies and thine eyes shall behold it c. This authority the Apostle Paule doth often claime challenge vnto himselfe ouer the people and he sheweth what power he had by reason of his Ministry When hee giueth sundry instructions to diuers degrees among the Corinthians he saith r 1 Cor. 7 10. Vnto the vnmarried I command not I but the Lord. And in another place Å¿ 2 Cor. 3 12. Seeing then that we haue such trust wee vse great boldnesse of speech It is noted by the Euangelist t Math. 7 29. that Christ taught as one hauing authority and not as the Scribes that is boldly not fearefully zealously not coldly with great power not as one that telleth a dreame The Apostle writing to Timothy doth not onely gently intreat him but straightly charge him u 1 Tim. 5 21. and 6 13. before God and the Lord Iesus Christ and the elect Angelles that he obserue those things without preferring one to another and do nothing partially And in the Chapter following I charge thee in the sight of God who quickneth all things and before Iesus Christ which vnder Pontius Pilate witnessed a good confession that thou keepe this commandement without spotte and vnrebukeable vntill the appearing of our Lord Iesus Christ Likewise in x 2 Tim. 4 1 2 the latter Epistle I charge thee before God and before the Lord Iesus Christ which shall iudge the quicke and dead at his appearing and in his kingdome preach the worde be instant in season and out of season improue rebuke exhort with all long suffering and Doctrine All these places of Scripture laide together comparing the Commaundements together with the examples of the Prophets of Christ and of the Apostles doo teach vs by the Ordinance of God power and Authoritie are alwayes ioyned to the Pastors Office and neuer to be seuered and deuided from it Reason 1. Let vs see what are the Reasons First if wee consider the names that are giuen vnto them and the honourable Titles whereby they are called we shall be moued to confesse their calling to be accompanied with power vnder Christ They are y 1 Cor. 4 15. Fathers in Christ but Parents may be bolde with their children They are Pastors z Ephe. 4 11. and Shepheards but the Shepheard is to direct order the Sheep of his pasture They a 2 Cor. 5
26. when hee sayeth Chapter 44. I will destroy the Tokens of the Sooth-sayers and will make them that coniecture Fooles and turne the Wisemen backeward and make their knowledge foolishnesse but he confirmeth the worde of his seruant and performeth the Counsell of his Messengers Whereby we see that God dooth binde and loose forgiue and retaine with him when he confirmeth their worde and performeth their Counsell This is the Dignitie of the Ministery which serueth to reprooue the vnthankefull world and ignorant people that make no reckoning or account of this ordinance which is the power of God and the wisedome of God The first reproofe First it condemneth those that thinke the Ministers proud and presumptious and accuse them as saucie and malapart when they commaund vs from the Lord and checke vs for our sinnes It is their dutie not onely to teach and admonish to exhort and to comfort but to conuince and reprooue to threaten and to denounce Iudgements from God against the obstinate and vnrepentant When they are stirred vp with boldnesse and courage to tell the people of their sinnes we must know they do that which they may do speak no more then they ought to speak they must not hold their peace vnlesse they would dishonor their Lord that sent them and bring iudgment vpon their owne heads An Embassador if he should not vse the name and authoritie of his Prince should abuse his Prince make himselfe liable to grieuous punnishment So the Embassadors Lieutenants of Iesus Christ if they shold not cōmand and charge vs his subiects in the name of our Lord Maister they should abuse and abase him that put them in the office and sent them to their charge Therefore the Apostle saith n 1 Cor 4 1 2 Let a man so think of vs as of the ministers of Christ disposers of the secrets of God as for the rest it is required of the disposers that euery man be found faithful Zachariah reprouing Ioash his princes for their Idolatry o 1 Cor 24 20 they thought him to be a mad and malapart fellow put him to death S◠when Ieremy was sent to prophesie against the Temple and the Citty and to exhort them to amend their wages and their workes they could not beare his wordes but threatned to kill him The second reproofe Secondly it reproueth those that account the Ministers their Vassals and Slaues whereas the case of a Pastor is not to be made an vnderling or a blocke for euery one to insult tread vpon as the wicked Worldlings vse them This is the measure indeed that is met vnto vs this is the recompence that is receiued by vs and this is the complaint that the Apostle maketh p 1 Cor 4 9. 11. I thinke that God hath set forth vs the last Apostles as men appointed to death for we are made a gazing stocke vnto the world and to the Angels and to men vnto this houre we both hunger and thirst are naked and are buffeted and haue no certaine dwelling place Whereas they should be regarded as the Ambassadors of God and respected as his Steward 's set ouer the house of God to dispense the misteries of life and saluation True it is great contempt lieth vpon our calling to the Ministry euen as much reproach is laid vpon the profession of Christ in sincerity The Prophet declareth that his aduersaries reioyced at his calamity and hated him wrongfully because q Psal 38 20. he followed goodnesse so do the Ministers of the Gospell suffer much hatred and contempt by wicked and prophane men because they discouer their Hypocrisie and open their iniquity yea the word of God in their mouthes is many times as a fretting Corasiue applied to their consciences that they cannot welter and wallow so secretly and securely in their sinnes as they would and as they wonted to do When they are resolute and resolued to continue in sinne and thinke to rest and sleepe quietly therein as in a bed of ease the word of God doth often raise them vp and rouse them out of their sencelesse security and summoneth them to the barre of Gods iudgement This is it that troubleth their peace and their patience this maketh them to spurne against their persons and their calling this causeth them to watch them narrowly and to hunt after aduantages through their infirmities that thereby they may disgrace them this draweth them to cast all contempt and dishonour vpon their Office that so their disorders and prophanenesse may not be espied For how should they abide the Ministers of the word that hate the word of God Or how should they suffer the Ambassadours that cannot endure the Ambassage and message that they bring But we must arme our selues against the scorne and contempt of the world which by wicked men is cast as mire and dirt in our faces considering that we are the r 2 Cor 2 15. sweet sauour of God as well in them that perish as in them that are saued The third reproofe Thirdly the high excellency of this calling reproueth those that account the Office to base and low for them and for their Children Many there are that liue by the Gospel that are ashamed to preach the Gospell They liue by the Altar and yet are ashamed to serue at the Alter They can be content to haue the Milke and to cloth themselues with the wooll of the sheepe and yet disdaine to feed the sheepe These are they that loue ſ Mat 23 6 7. the cheife places at feastes and to haue the cheife seates in the assemblies and greetings in the Markets and to be called of men Rabbi Rabbi Ambition and vaine glory haue tied vp their tongues and made them cleaue to the roofe of their mouthes Coueteousnesse and idlenesse haue choked them and stopped the passage of their voice Pride in themselues and contempt of others haue sowed vp their lips and made them cast the care of the flocke vpon their substitutes who many times are as carelesse as their Maisters and in the meane season betweene them both the sheep of Christ bought with his precious bloud go to wracke and runne to ruine What a shame is it that any man should be raised vp and aduanced meerely by the Gospell and yet account the preaching of the Gospell a reproach to their high dignity The sonne of God himselfe refused not to serue in this calling t Mat 9 35. he went about al Citties and Townes teaching in their Synagogues and preaching the Gospell of the Kingdome If then Christ Iesus the sonne of God tooke paines in this calling what sonne of the earth shall disdaine to discharge this office that he hath vndertaken and by which he is maintained Againe seeing the calling is so excellent why should any be ashamed to consecrate their sonnes to God in the seruice of the Ministry thereby to gaine soules to him and to
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first
case of those that are without the preaching of the word they liue in blindnesse darknesse they walke in places of continuall danger and yet cannot see their way they liue without the ordinarie meanes of life and saluation and so without hope to come to repentance without which there can be no saluation This is the estate of Iewes of Turkes and Infidels that are depriued of the comfortable vse of the word and they that liue in corners where the sound thereof is not heard These want the bread of life and therfore must needs starue perish They haue not the words c Iohn 6 68. Rom. 1 16. of eternal life which are the power of God to saluation therfore are neer to destruction For it is the maner of gods dealing d August de bono perseuer to deny vnto men the meanes whereby they should beleeue when hee hath no purpose that they should beleeue he withdrawes from them the instrument whereby they should be conuerted when he doth not purpose and intend their conuersion It was a fearfull cursse when God said to his Apostles e Math. 10 5. Acts 16 6 7. Go not into the way of the Gentiles and into the Citty of the Samaritans enter ye not Likewise when they had gone through Phrygia and the Region of Galatia they were forbidden by the Holy-Ghost to preach the worde in Asia then came they to Mysia and sought to go into Bithynia but the spirit suffered them not So when God vouchsafeth not this mercie vnto vs to wit the Ministry of his word it is a fearefull signe of his heauy indignation and as much in effect as if the Lord should say I will not haue them conuerted I haue no purpose to bring them to saluation This is it which is spoken concerning Israell by the Prophet f 2 Chr. 15 3. Now for a long season Israell hath beene without the true God and without a Priest to teach and without Law And to the same purpose Amos speaketh g Amos 8 11 12 13. Behold the daies come saith the Lord God that I will send a famine in the Land not a famine for Bread nor a thirst for water but of hearing the word of the Lorde and they shall wander from Sea to Sea and from the North euen vnto the East shall they runue too and fro to seeke the word of the Lord and shall not finde it in that day shall the young Virgins and the young men perrish for thirst O that we could consider of these things and lay before our eyes what daunger it is to want the preaching of the word that thereby we might be moued to pitty the desolations of so many of our poore Brethren and to feare the taking of it away for our vnthankfulnesse from our selues and to magnifie the vnspeakeable mercy of God toward vs while we do enioy it Great are the plagues and horrible are the ruines of the Church in many places Oh that we had harts to mourn for it and to pray to the Lord of the haruest to thrust forth Labourers into his haruest Secondly it teacheth the fearfull condition of such as contemne this ordinance of God and thinke it too base for them to seeke saluation by it It is very strange that so plaine a point as this should be so proudly gainsayed and resisted These carnall men will not giue the Lord of heauen leaue to apoint how and by what meanes he will saue vs. Shall flesh and blood presume thus farre and aduance it selfe against his Creator If we will be saued wee must seeke saluation as it is left vs to seeke and not after our owne fansie When God hath saide Giue attendance to my word wilt thou answere I will not attend and yet haue saluation as well as if thou diddest attend Take heede thou do not deceiue thy selfe and thine owne soule and in the end finde thy selfe frustrate of thy saluation How men will shift off these duties I knowe not because I know not their hearts but this I know and this I would haue them know and vnderstand that as there is a God that will bee worshipped after his owne will and not according to our naturall wit so this must bee our wisedome to submit our conceites and immaginations to his heauenlie pleasure It is the first point in Christian Religion to be learned to account thy selfe a Foole that thou mayest bee wise in Christ and to throwe downe all thy Naturall parts at his feete that thou mayest seeke true and Heauenlie Wisedome of him Thou must account thy selfe starke blinde and able to perceiue nothing aright in the matters of God and in the meanes of thy saluation to the end thou mayest recouer sight and see thy way wherein in thou oughtest to walke Hence it is that the Prophet sayth h Psal 119 18 27 34. Open mine eyes that I may see the wonders of thy Lawe Make mee to vnderstand the way of thy Precepts and I will meditate in thy wonderous workes Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my whole hart Where hee acknowledgeth his eyes to be closed his eares to be stopped his minde to be darkened his heart to be hardned by nature before Grace and Mercie come and make the way plaine before him wherby our eyes shall be opened out eares boared our mindes enlightned our hearts softened and our selues prepared to hearken to the voyce of God speaking vnto vs. Obiection But is not God able to saue vs without the Ministers preaching and the peoples hearing Are not all thinges possible to him Is hee bound and tyed to his owne meanes Is not he free to worke as it pleaseth him Answere I answer he is not tyed he is free hee is able to saue without preaching yea without reading without the Sacraments without Prayer Wilt thou from hence conclude against reading of the Scriptures against receiuing of the Sacraments against ioyning in Prayer The question is not of the power of God but of his will not what he is able to do but what he hath promised vs to do not what he is tyed to but what he hath bound vs to seek He is able to preserue our life without Bread without foode but he that presumeth vpon this power and abuseth his prouidence and neglecteth to seek his nourishment at his hands must look to perish So we deny not but God is able to saue vs without preaching but he hath not made vs any promise to obtain life any otherwise then as we seeke the Law at the mouths of his Ministers that bring glad tydings of good things He was able to preserue his three seruants in the hot fierie furnace and did preserue them yet hee that will voluntarily and violently cast himselfe into the fire shall feele the smart of his own folly and the danger of tempting God Let vs not therfore thinke our selues wiser then God least our
to the wants and necessities of the Saints Vse 1. Let vs now proceede to handle the Vses and edifie our selues thereby in our most holy Faith and in all Christian obedience First this serueth to reprooue those that haue forgotten all true seruice to the faithfull Many there are that haue no feeling of the troubles and turmoyles that fall vppon the deare Seruants of God Their eyes are closed and their hearts are hardned they haue no bowels of compassion to Minister vnto them they haue no handes open to releeue them The rich of our Churches who haue this Worlds good giuen vnto them are either in their vnsatiable desires as Hell or the Graue poore wrongfully getting miserably keeping vnconscionably scraping and vniustly pulling from others without meane or measure or else they spend their wealth and consume their substance some in Haukes and Hounds others in sumptuous apparrell others in excessiue Feastings others in worse vses which I will not name all being vnnecessary and fruitlesse things vnprofitable for the Church or Common-wealth so that little can bee spared for the poore Saints and that which is spared is as hardly drawne from them as a peece of flesh out of their sides These men neuer thinke of doing seruice to others but of seruing their owne turnes and commodities which ought not so to be among them that professe Christ Iesus who serued not himselfe nor sought his owne benefit nor minded his owne gaine and glory nor lifted vp himselfe aboue others nor desired to get earthly riches nor went about to empouerish others but being x 2 Cor. 8 9. rich he became poore being Heire of all things y Math. 8 20. he had not whereon to lay his head being Lord of all he became Seruant vnto all Hence it is that the Apostle saith z Hebr. 4 15. and 2 17 18. We haue not an High-priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And a little before in the same Epistle In all things it behooued him to be made like vnto his Brethren that he might be mercifull and a faithfull High-priest in things concerning God that he might make reconciliation for the sins of the people for in that he suffered he was tempted he is able to succour them that are tempted Whereby it appeareth that Christ Iesus hath a liuely feeling of our infirmities and an inward touch of our wants he is not slightly affected with our infirmities but as the head is when the members are pained And if we be the true members of his body wee will remember and cannot forget them that are in bonds a Heb. 13 3. But be greeued as if we were bound with them and them that are in affliction as though we were also afflicted in the body This compassion toward those that are in misery is an assured pledge and a comfortable Testimony vnto vs that we are engrafted into Christ and vnited to all true Christians that we haue a Communion with him as with our head and that wee haue a communion with the faithfull as with his members But if we bee without feeling of the afflictions of Ioseph that is of the troubles of the Church we are without Christ without Faith without Loue without compassion and consequently without peace and consolation in our heartes For what peace can hee haue that is out of Christ who is the Authour of peace Without whom all thinges are but trouble and vexation of Spirit Or what consolation can we haue that we are his members when wee haue no sense or sight of the troubles and infirmities that are incident to our Fellow-members Secondly it reprooueth such as in the pride and haughtinesse of their harts do scorne to do seruice to the poore Saints and think it a great disgrace to them to cast their eyes vpon such contemptible creatures But wouldest thou haue Christ looke vpon thee and haue a respect vnto thee Then disdaine not thou to looke vpon his members which are vnto thee in place of Christ so often as they suffer in his cause In what a miserable case shall they be in at the last day to whom Christ Iesus the Lord of life shall say Depart from me I know ye not Now if we in this life turne away our faces from the faithful and are ashamed of them in the day of their calamity say to them Depart from me I know you not Let vs take heede that he be not ashamed of vs before his Father and before the elect Angels The highest that are vpon the earth must not refuse to shew all fruirs of loue euen toward the meanest for Christs sake but bee ready to acknowledge that they haue receiued their Callings and Dignities not to lift vp their hearts aboue their bretheren but be as Fathers as Shepheards as Nursses to nourish and cherish such as want their helpe This is it which good Mordecai did teach Ester when the church was as it were in trauell and in great danger b Est 4 13 14. Thinke not with thy selfe that thou shalt escape more then all the Iewes for if thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perrish and who knoweth whether thou art come to the kingdome for such a time Where hee putteth her in minde that the cause of her aduancement was to be a Nursing Mother vnto the Church and that it was the end which God aymed at in calling of her to that place of dignitie And as the greatest are not to scorne the smallest nor the highest bee ashamed of the lowest nor the richest trample vnder their feete the poorest so on the other side the meanest and lowest must not enuie others that are aboue them but know that they likewise are bounde to doe seruice to them according to the vtmost of their power and endeuour Who was meaner in place and condition then Onesimus yet the Apostle testifyeth of him in this place that Hee had ministred vnto him in the bondes of the Gospell So there is no man so poore so lowe so small in his owne eyes and in the eyes of others but he may doe some good to others and thereby gaine glorie vnto God and to his Gospell If then wee thinke that the pouertie of our condition or the meannesse of our place or the basenesse of our person shall excuse vs or exempt vs from seruing Christ and his Church and that it skilleth not though wee liue as ydle Drones and vnprofitable burthens to the earth that beareth vs wee deceiue our selues and bereaue our selues of much comfort that wee might receiue by bearing our selues painefully and profitably in our Callings The Apostle instructing all personnes in the Church to behaue themselues without contempt and enuy prooueth it notably by a comparison drawne from the members of the bodie c
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
our selues too deepely for other mens debtes our mindes bee distracted with pensiue thoughtes our hearts bee pierced with bitter Sorrowes and our bodyes be â—…st into loathsome prisons as it hath fallen out to very many before our eyeâ— If Riotous liuers and prodigall persons that wast their wealth in vanitâ—… and spend their goods vnthriftily doe request and require vs to giue ouâ— words or to be bound in bands for them we are not bound to doe it by â—he Law of God nay we are bound not to doe it by the Lawe of God wâ— b 1 Tim. 5 8. are bound to prouide for our owne families or else wee haue denyed tâ—e Faith and are worse then Infidelles that are in the world and out of the â—hurch The Apostle in giuing of Almes and extending of our liberalitie â—owardes the poore Saints Would not c 2 Cor. 8 13. haue one ouer-burdened and another â—ased One oppressed and another released One pressed downe another to high â—ifted vppe The same proportion is to bee holden and obserued in this case Indeede d 1 Cor. 13. Loue seeketh not her owne but is bountifull Neuerthelesse it is no fruite of Loue required to bee in vs that one should bee greeued and another eased that one should bee hindered and another helped Vse 3. Lastly seeing it is not vnlawfull or forbidden to binde a mans selfe by band or otherwise to another it ought to teach all Creditors and Lenders not to be rough and rigorous ouer a surety No cruelty toward any is lawfull If it be a Malefactor that hath committed an heynous crime and deserueth the punishment of death he is not to bee proceeded against with a desire of priuate reuenge and a satisfying of our cruell minde and a thirsting after blood If it be a Debter that is fallen into decay hee is to bee dealt withall in Mercie and Commisseration not with Rigour and Seueritie If then wee are to deale so with a Debter much more with a surety When we see a man that hath beene well aduised in it and circumspect to preuent daungers and foresee damages so farre as the eye of mans vnderstanding and iudgment can reach we ought not to take aduantage of his error but to shew him what fauour possibly we can If thou seest him fallen into thy hands deale with al mercifulnesse toward him and consider not so much what thou mayst do by Law as what thou oughtest to do in loue neyther thinke what rigour of Iustice will permit but what the right of equity will allow thee to do It is a true saying e Terent. in Heautont act 4. scen 5. that the Heathen saw into Extreamity of Law is oftentimes the greatest iniury and want of Charity that can bee Hence it is that Salomon exhorteth sureties to deale wisely to ridde themselues out of daunger and to vse all lawfull meanes to free themselues from trouble and not delay to promote and procure their owne good Prou. 6 3. My Sonne if thou be surety for thy Neighbour do this now and deliuer thy selfe seeing thou art come into the hand of thy neighbor go and humble thy selfe and sollicit thy friends He would neuer giue this deuise and direction what hee should do that as ensnared and entrapped by suretyship vnlesse the Creditor were to be drawne to shew pitty Now in these words g Three rules to be obserued of them that haue bin entangled by rash suretiship he giueth a three-fold counsell what to doe and how to behaue our selues when we are entangled with rash suretiship First wee must not sit still or neglect the opportunity to deliuer our selues from danger we must submit our selues to him to whom we are bounde and into whose power thou art fallen and at whose mercie thou standest craue pardon and patience at his hands request him earnestly to bee friendly and fauourable toward thee in releeuing or releasing thee and letting of thee alone Say vnto him and say it in trueth of thy heart and with full purpose of performing Doubt not of your debt be content for a while and God willing I will discharge all at the last Secondly we are willed and warned to go to our friend or to him whom wee tooke for our friend when wee became surety for him and to vrge him instantly to pay his owne Debt and discharge thee of the danger without delay tell him it is for his cause that thou endurest this trouble and bearest this burthen and that for dooing good to him thou sufferest and sustainest this losse will him to considâ—… of thy kindnesse that haddest not the power to deny the engaging of thy â—elfe to helpe him in his necessity Thirdly we are admonished and aduised to go to our friends that louâ— vs and desire our good and are greatly greeued for our affliction entreatâ—…g them to pitty our case pardon our negligence and helpe vs out of these bâ—iars in which wee are entangled hoping neuer to come into the like incoâ—…berances againe These are the wayes that we are to take and the patheâ— that we are to walke in In the practise of them being sanctified to our vse we may looke for a blessing from God and hope to finde comfort in our owne hearts But if thou thinke to escape the handes of thy Creditors by hyding or absenting of thy selfe from him or standing out against him or holding sute with him and answearing him at the Law thou art deceyued Thou shalt better prouide for thine owne peace and security by submitting thy selfe to the party to whom thou art bound by intreating the person for whom thou art bound and by soliciting thy friends to consider thy case and their owne in thee All this doth Salomon not onely counsell vs to do but to do it speedily and to take little rest vntill wee be deliuered from this daunger saying h Prou. 6 4 5 Giue no sleepe to thine eyes nor slumber to thine eye lids deliuer thy selfe as a Roe from the hand of the Hunter as a Bird from the hande of the Fowler Heereunto accordeth and agreeth the saying of Christ our Sauiour i Luke 12 58 While thou goest with thine aduersarie to the Ruler as thou art in the way giue dilligence in the way that thou mayest bee deliuered from him least hee draw thee to the Iudge and the Iudge deliuer thee to the Iaylour and the Iaylour cast thee into prison I tell thee thou shalt not depart thence till thou hast payde the vtmost Mite There is nothing to bee gotten by opposing of our selues against such as may hurt vs and by keeping out of their sight with a purpose to defraude them and to defend our selues It is most true which Salomon speaketh in another place k Prou. 22 7. The Rich ruleth the poore and the borrower is Seruaunt to the Man that lendeth Whereby hee meaneth that commonly it falleth out among men that the rich ouer-rule the poore and that the Debters are
credit in my Maisters House He doth not thus consent with Flesh and blood neyther consent to her filthy lust to the dishour of God to the iniury of his Maister to the blot of his owne name and the wounding of his owne conscience but standeth at denyance and defiance with her notwithstanding her great flattery and daily importunity Thus ought it to be with euery one of vs though it be our Maister our Gouernour our Parents our Friendes we must not yeelde to them in euill we must not graunt any wicked requestes that may bring vs out of fauour with God and procure his iust iudgements to come vpon vs. It were better for vs to be out of fauour with Men then out of fauour with God and to fall into their hands then to sinne in the sight of the Lord. It were better to endure a little reproach for a small season for well-doing then to vndergoe the wrath of God for euer for euill-doing The Mother of Zebedeus Children came with her Sonnes to Christ worshipping him and desiring a certaine thing of him to wit that her two Sonnes might sit the one at his right hand and the other at his left hand in his Kingdome he denyed them and sayd p Math. 20 22 Ye know not what ye aske are ye able to drinke of the Cuppe that I shall drinke off and be baptized with the Baptisme that I shall be baptized with all The like we see in Peter and Iohn when they were commaunded in no wise to speake or teach in the Name of Iesus q Actes 4 19. they aunswered vnto them Whether it be right in the sight of GOD to obey you rather then God iudge you This is duely to be considered and carefullie to be practised of vs. Let vs not bee carryed away with the entisements and suggestions of others knowing that if we follow their direction and counsell in euill we shall incurre the same punnishment with them Vse 2. Secondly this serueth to reprooue and condemne their follie that in making suites and requestes neuer consider what they ought to aske and what another may graunt vnto them but respect their owne lustes anger mallice reuenge honour and aduantage What did the Wife of Potipher respect in her raging and burning lust Did she respect the Couenant of GOD or the credit of her Husband or her owne honour or honestie No vncleanenesse had possessed her heart Lust carryed her eye Impudencie ruled her tongue and all partes of Soule and Bodie were out of order The Mother of Salomon requested as she thought r 1 Kin. 22 18 22. a small request of him that Abishag the Shunamite might bee giuen to Adonijah his Brother to Wife and the King promised not to say her nay but when he heard it he reuoked his promise denyed his Mother and executed Adonijah as one that aspired to the Kingdome Wherefore shee was not well aduised what shee asked The like we might say of Herodias her daughter For when Herods Birthday was come and kept the dancing Minion pleased the eyes of a light lasciuious King so that he promised with an Oath Å¿ Mat. 14 7 8. That he would giue her whatsoeuer she should aske and she being before instructed of her Mother saide Giue me heere Iohn Baptistes head in a Platter The marke that these lasciuious Women sought after in this request was the murthering and making away of Iohn which also followed the giuing of this counsell and the asking of this request It is an euill thing to make any euill motion yea albeit no euill follow after it and albeit no consent be giuen vnto it It was euill in Sathan the Tempter to tempt our Sauiour in the Wildernsse t Iohn 4 46. albeit hee found nothing in him and could fasten no infidelitie no presumption no sinne vpon him So is it in his Instruments although they cannot preuaile to seduce any vnto sinne and draw them to offend God yet they haue wicked hearts and intents in laying snares and baites to intrap others Wee see this in Iosephes vnchast Mistresse albeit shee could not draw away his heart from the feare of God nor weaken the Faith hee had in him yet her sinne was not the lesse nor her purpose any whit the better We see this likewise in the suit that Haman propounded and obtained u Ester 3 9. If it please the King let it be written that the Iewes may be destroyed Now albeit the Church was deliuered yet his mallice was insatiable and in the ende turned to his owne destruction This ought to terrifie all gracelesse Suppliants that make no choyce or conscience what they demaund for when they are not carefull to desire such thinges as are warrantable and consonant to the will and heauenly pleasure of God their owne requestes doe many times in the iust iudgement of God turne to their owne confusion Wherefore it standeth all men vpon to looke with a single eye into the cause which they mind before they seeke it and sue for it that it be iust reasonable conscionable and honest against such as neuer haue in themselues such consideration but so they may speede in their purpose they regard not what they desire This is a point worthy to be marked of all especially of those that depend vpon others to be aduanced and preferred It is a greeuous sinne to abuse the fauour and authority of others to bring their bad and leud purposes to passe It is the manner of many men that are in credit with great persons to be bold to sollicite any of them without difference or due regard of equitie not considering the lawfulnesse or vnlawfulnesse of the thing the making or marring of others the doing of good vnto them or the vtter vndoing of them Hence it is that Iohn Baptist exhorteth the Souldiers that came vnto him to be instructed x Luke 3 14. Doe violence to no Man neyther accuse any falselie and be content with your wages We must therefore take heed what we aske into what inconueniences we draw and driue others into Our requests must be seasoned with the feare of God Vse 3. Lastly we learne that no man hath an absolute power and authority ouer others but limited and restrained within certain bounds Paul had the highest office of Apostleship committed vnto him yet he could not require and commaund what we list he could goe no further then the will of the Lord which is declared and doubled in this place Albeit God haue lifted vp our heads aboue others and made vs Rulers to commaund yet we cannot command what we list The Maister must remember y Eph. 6 9. That he also hath a Maister in heauen The Father must consider that he also hath a Father which is in Heauen Such as are inferiours are not bound to yeelde an absolute obedience in all thinges but they are tyed to obey their Superiors so farre as they do not disobey the