St. Augustine for calling them brethren That learned father deplores their case before the people doleamus illos fratres tanquam fratres let us lament them brethren as brethren Velint nolint fratres nostri sunt whether they will or no they are our brethren tunc esse desinent fratres nostri quando desierint dicere pater noster then they shall cease to be our brethren when they cease to say Our Father Stand apart sayes the Hypocrite come not neere me I am holyer than you So say some holy ones among us namely the brethren of the separation So they style themselves an unbrotherly title disdaining us for their brethren they are not so good brethren as we wish they were like ungracious children having forsaken their mother neither indeed will they say Pater noster with us for it is piaculum with them to say the LORDS Prayer yet for all that they shall be our brethren professing the same GOD the father of us all and the same CHRIST the SAVIOUR of us all Wee will not utterly discard them though they discard us VERSE 8. THat for the gratulation Now to the supplication Where 1. The manner of it Then the matter of it 10. For the manner it is not by the way of command 8. But of entreatie 9. Why doth he not command Because he wanted authoritie No he had sufficient power to doe it not fearefully but boldly he had not a little but much boldnesse not usurped but committed to him from CHRIST he had boldnesse not to request but to enjoyne Not that which was inconvenient but that which was convenient Ministers may be bold in the execution of their office 1. Quia Deus imperat because GOD commandeth it Ierem. 1.17 be not afraid of their faces he addes a forcible reason least I destroy thee before them And thou Sonne of man feare them not neither bee afraid of their words though thornes be with thee and thou remainest among Scorpions feare not their words nor be afraid of their lookes 2. Quia ipsi ministri pro hoc or ant because it is that which the Ministers themselves begge by earnest prayers at the hands of GOD. Now O Lord behold their threatnings and grant unto thy servants with all boldnesse to speake thy word Pray with all manner of prayer and supplication in the spirit watch thereunto with all perseverance and supplication for all Saints and for me that utterance may be given unto me that I may open my mouth with all boldnesse to publish the secret of the Gospell Shall they pray for it and not practise it 3. Officii dignitas id postulat the dignity of their office doth require it an Embassadour may speake boldly We are the Embassadours of God the King of Kings we are in CHRISTS stead Therefore let us be bold 4. Protectio Dei ad hoc animat Gods protection may encourage us unto it Behold I have made thee a defenced citty an yron pillar and walls of brasse against the whole land against the kings of Iudah and the Princes thereof against the Priests thereof against the people of the land CHRIST holdeth the seven starres in his right hand and none shall dash us out of his hand 5. Admirationem apud ipsos inimicos procurat it procures admiration even with the very enemies When they saw the boldnesse of Peter and Iohn they mervailed the high Priest and the whole counsell This made Luther so famous among all The Pope himselfe and the Emperour could not but admire him This made Elias bold with Achab Iohn Baptist with Herod Liberius with Constantius Chrysostome with Arcadius and Eudoxia Ambrose with Theodosius which moved him to give him this commendation Solus Ambrosius dignus episcopi nomine only Ambrose that hath dealt so roundly with me is worthie the name of a Bishop Let us all be bold and couragious in our places with wisedome and discretion but not saucie and impudent as some are 2. Ministers have authority not only to entreat but to enjoyne The King hath his Injunctions and wee under God and the King have ours We may enjoyne you to leave your rash needlesse and unadvised swearing your prophanations we may enjoyne you to honour your Fathers in Church and common-wealth to live in peace and love and unitie one with another and he that despiseth these things despiseth not men but God But what to enjoyne Quod ad rem pertinet sayes the vulgar interpreter that which concernes the matter Sed hoc nihil ad rem nothing to the purpose Cajetan finds fault with that circumlocution affirming as the truth is that in the Greek there is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod decens est conveniens which is decent and convenient we have no authority to enjoyne you any unlawfull and inconvenient thing to goe to Masse where CHRIST is offered up daily by a Priest because by one sacrifice once offered and that by himselfe alone hee hath perfected for ever them that are to be sanctified to conspire against Princes to kill kings if in our opinions they be Heretikes heresie makes no divorce betweene Man and Wife much lesse betweene the King and his Subjects so farre as God enjoynes you we enjoyne but no further VERSE 9. HEe hath produced his authority and shewne his commission yet hee layes it aside and falls to entreatie Where 1. The motive of it 2. A description of the party entreating The motive is love Yet for loves sake I rather beseech thee for the love of God towards us all in CHRIST for the love I beare to thee for the love thou bearest to me for the love I beare to Onesimus thy servant and my Sonne let the cords of all those loves draw thy affection to him Love hath a greater attractive force then feare the love of CHRIST constraineth us sayes the Apostle Lydia being but a woman by her loving eloquence constrained Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the most forcible argument with the Logitians if the people bee perswaded of the Preachers love his preaching shall be more availeable he may wind himselfe into their affections Studeto magis amari quà m metui strive rather to be loved then feared Pontifices Christi non dominorum metu sed patrum honore veneramur the Bishops of CHRIST we doe not feare as stately Lords but honour as loving Fathers the love of a father will make a good natured child doe any thing What doth he for loves sake he rather beseeches then commands suspendite verbera producite ubera suspend your blowes produce your dugges pectora lacte pinguescant non typho turgeant let your breasts swell with milke not your hearts with pride Christus non fulminans tonans sed in praesepi vagiens tacens in cruce salvavit humanum genus CHRIST not thundring and lightning but weeping and holding his
1. A relation of them 2. A communication of them 4. Quare Why he gives thankes because he hath a joyfull experience of them in himselfe He doth not say I commend thee I extoll thee to the skies for this great love thou shewest to the Saints and for the faith thou hast in the LORD IESUS but I thanke GOD for them He is to be praised for all The Oratour would thanke God for honour but himselfe for vertue It was the Donatists song Scientia ex Deo charitas ex nobis knowledge is of GOD love is of our selves Whereas God is to bee blessed for them all for what have wee poore beggars but that which wee have received Eo quisque pessimus quo optimus fi adscribat sibi quòd optimus He that is best is worst if he ascribe his excellencie to himselfe Ioseph indeed saies Augustine found silver in Benjamins sacke but it was of his owne putting in So God findes silver and golden graces in us but he put them in before therefore he is to be thanked for all Homo est exceptorium bonitatis Dei Man is an emptie vessell that receives all which it pleaseth God to powre into it Whose God is he whom he thankes My God What is he Saint Pauls God and not Saint Peters God Yes verily It is not his meaning to monopolize God to himselfe as it is the manner of some to doe God is their God alone they are the Sole children of God all others are reprobates St. Paul was not of such a proud spirit he speakes this Non Deum restringendo sed Deum applicando not restraining God to himselfe but applying God to himselfe Aug. makes a sweete commentary upon it Dicis Deus meus thou sayest my God Securus dicis verum dicis thou speakest it securely thou speakest it truly at non fecisti ut non sit alterius yet thou hast not hereby brought it to passe that he should not be other mens God as well as thine Non enim sic dicis Deus meus quomodo equus meus for thou doest not so say my God as thou doest my horse equus tuus est non alterius he is thy horse and not anothers Deus tuus est alterius he is thy God and anothers too not of the Iewes only but of the Gentiles too yea the God of the whole world The Sunne is ALEXANDERS and Diogenes too But this is the propertie of faith to applie God particularly to our selves My Redeemer liveth sayes Iob there is no peace saith my God to the wicked my spirit rejoyceth in God my Saviour sayes the Virgin Mary My God and my Lord sayes Saint Thomas I thanke my God sayes Saint Paul which hath loved me and given himselfe for me Meus Iesus sayes Origen my Iesus frequent in his bookes Erasmus reports of Dr. Colet Deane of Saint Pauls that he was often heard to speake these words O Vtinam essem cum meo Christo. The Devill can say God and he trembles at it but he cannot say my God this is proper to the faithfull The Lord is my strength and my salvation whom shall I feare the Lord is the strength of my life of whom shall I bee afraid though I walke through the valley of the shadow of death I will feare no evill he will be my God in life and in death too he will never forsake me till he hath brought me to his everlasting kingdome But where or when did he give thankes for him in his prayers making mention of thee He was not unmindfull of him he did not forget him as Pharaohs butler did Ioseph he remembred him he made mention of him Not now and then but alwayes Where Not in his cups but in prayers There were some in Saint Ambrose time that would make mention of the Emperour in their cups but St. Paul made mention of Philemon in his prayers as he praised God for him so he prayed to God likewise for him The best men cumulated with the greatest graces of the Spirit had need to be prayed for St. Paul was rapt up into the third heavens where he saw secrets not to be uttered yet he desires the Ephesians prayers Saint Peter was a stout champion yet CHRIST prayes that his faith should not faile Philemon abounded in all good gifts of knowledge faith and love yet St. Paul ceased not to pray for him 1. The best of all know but in part believe in part love in part therefore wee had need to pray for them that their defects may be supplied that they may encrease daily more and more 2. Here we are viatores non apprehensores wayfaring men we are not come to our journeyes end therefore wee had need to be prayed for that wee may persevere to the end and have the crowne of life Paul had his prayers So we must all Isaack went into the field to pray and hee prayed oft in his tent too David prayed at all seiles of the day morning evening noone and he prayed in the night too David was encumbred with the weighty affaires of the kingdome yet he prayed thrise a day Cornelius prayers went up into remembrance before God Our Saviour in the dayes of his flesh was full of prayers there was one that payd three hundred prayers to God every day as a daily tribute Constantine was stamped in his coine praying he would especially be marked for that 1. Our necessities are many for soule and body therefore let our prayers bee many We are as houses that stand in continuall need of reparations therefore let us pray to him that made us to repaire us that we may be fit buildings for his Majestie 2. Our enemies are many within and without too Now there is no strength in us against this great multitude let us pray to God to stand by us and for us But let us pray first in faith else we are like the Waves of the Sea and shall obtaine nothing 2. In fervencie remembring the Apostles If dignior sequeture effectus quem ferventior praecedit affectus that prayer shall have the greatest efficacie which hath the greatest fervencie 3. In humility omnis rogatio humilitate eget all requests must be preferred in humility This poore man cryed and the Lord heard him thou prayest and art not heard quia diveses because thou art rich in thy own conceit he sent the rich empty away 4. Pray with importunitie a kinde of godly impudency sayes Nazianzen is to be used in prayer 5. Perseveringly Speciall mention is to be made of some in our prayers 1. Of Kings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillars of the people they are worth tenne thousand of us therefore let us pray for them nominatim by name Sacrificamus pro salute Imperatoris Deo nostri ipsius sed quomodo pura prece we sacrifice for the safety of the
they commit Simony foure wayes 639. 640. rules in their preaching to be observed 640 641 c. against dumbe Ministers 642 643. a parity in the Ministery dangerous 698. their jarring what like 699 Miracles they are distinguished by their matter cause and endeavour 84. why the Gospel was adorned with many miracles 85 Miracles made by the Papists a note of the Church 85. they may be an ornament though no true note of the Church ibid. the Gospel at this day doth worke many miracles though unseene 86 Mockes mockers they are grievous persecutours 531 Moses the difference betwixt Christ and him 120. yet Moses is not to be dejected ibid. of his faith and facts 49l 492 c. 494. c. his faith made manifest 497. why he refused his honour to be called the sonne of Pharaohs daughter 498. what estimation he made of his rebukes 501. of his flight 504 Mountaine the Church compared to a Mountaine 572 573 Multitude Paucitie is a greater argument of Perfection than Multitude 296 N NAked all things are naked to God 184 185. the use it 186 Names if we have good names we should be answerable to them in conversation 27. a good name is above all gold 438. sometimes men have names sutable 698 Nature Naturall naturall parts may be in some and yet they may not accompany salvation 226 Necessity a distinction of necessities 30 Noah his faith and facts deciphered 445 446 c. the Etymon of his name 446. when Noahs flood was thought to be 447. whether all were damned that dyed in Noahs flood 448 Nurse Preachers for their plainenesse compared to Nurses 284 O OAth An Oath serveth for 2 uses 238. the End of it ibid. its conditions ibid. c. the Certainetie of our salvation is by Gods Oath 241 Obedience how acceptable 143. to the obedient Christ is a Saviour 201. how we must Obey ibid. Old Old age is to be Reverenced 23 One another we must not be all for our selves but one for another 138. Gods judgements on Others should lesson us 142 Onesimus what his name signifieth 25 Open All things are open to God 184 185. Opportunity we must take the opportunity offered to us 137 Oyle Oyntment good uses of the Oyle of gladnesse 67 68. the divers vertues thereof well applyed 68 69 P PArents the blessing of Parents how greatly to bee esteemed 483 Passe-over what is meant by it 505 Patience a necessary vertue 233 Foure remarkable things whereby our Patience may bee knowne 234. Christ the Speciall patterne of Patience ibid. god will take a Patient mans part 237. what a notable vertue patience is and that in many respects 432. A remedy against impatience 433 Paul his name and Tribe p. 2. with the Etymon of it 2 3. his Title of Prysoner how beseeming 3. he is described foure wayes 23 Peace how accepted 9. none to the wicked ibid. Its fountaine and conduit is Christ ib. Peace is a singular blessing 253. how to be sought and followed with all men 559. cautions for our being at peace with all men 560. arguments inducing to peace ibid. Two hindrances of it 561. Peace without holinesse is not to be followed 561. reasons enforcing to Peace 646 647 People who be the People of God 152 153 Perfection wee must leade forward to it 207. the stones that build us up to the toppe of Perfection 207 208. paucity is a greater argument of perfection than a multitude 296. None absolutely perfect 526 584. boasters of perfection 585. such are Papists ibid. we must labour for Perfection 65O Persecution the Iesuites boast and Sectarists plaint of their Persecutions p. 3. mockers are greivous Persecutors 530 Perseverance It is commended and exhorted unto by divers arguments 157 158. we must hold fast our profession 187 188. we must Persevere in good workes 229 Philemon questions concerning the Authority of his Epistle p. 1. counted Triviall in what respects 1 2. he is set forth by three things to wit 1 his Name 2 his Love 3 his Labour p. 5 6 Plague the faithfull are oft involved in temporall plagues 509 Plainenesse Preachers for it compared to Nurses 284 Pleasers Men-pleasers their ill condition and ill manners 708 c. Pleasures what pleasures are called sinfull and why 499. they are Syrens yet they have sower sauce ibid. c. Pope his power usurped over Kings 194. examples a company of wicked Popes 197. Bellarmine makes the Pope a Prince 250 Powers why the joyes of heaven are called powers 215 Prayer the best that are are to be prayed for 12. its necessity and rules for doing it well ibid. c. prayer prevailent if fervent 41. the Papists errour in praying to Saints refuted 190 191 Prayses God is to bee praysed for all things 10 11. infinite occasions are offered us to offer God prayses 627 Preacher Preaching all Preachers are Souldiers and have many enemies 6 7. preaching is a great meanes of our great salvation 81 82. Preachers must not bee alwayes inveighing 225. though they live ill yet if they preach wel they ought to be heard 280. Preachers for their plainenes compared to Nurses 284. to rebuke a Preacher is the sinne of sinnes 333. wee must not set light by preaching 5l7 a reason why preaching is done by men 570. reasons why wee should avoyd false preachers 678 679. we should be liberall to labouring Preachers 694 695. how all Preachers are fellow-helpers to the truth 696. Preachers must be at defiance with the opposers of the truth 701. the grievous sinne of prating against Preachers 702 703 Presence a notable argument against the reall presence of Christ in the Sacrament 350 Presse there are three pressers of us downe 537 Principles what and why so called 206 Priest Vid. High-priest Sacerdos vnde dicitur 199. how honourable the name of Priest is 251. Christ excelleth all in his Priest-hood 274 276. the use of it ibid. c. his magnificence 308. the use of it ib. c. al Priests have their sacrifices 311 312. the manner of our Priest Christ. 379 Prisoner the use of S. Pauls title A prisoner 3. a good distinction of the word ibid. the Iesuites boast of their imprisonment ibid. what comfort it is in a good cause not otherwise to have a fellow prisoner 42 43 Psalmes they were common and familiar amongst the Iewes 88 Profit an argument from profit is very availeable 288 Promises how our promises are then theirs of old 316. and as our promises are better so much better should our practises ibi c. we should make conscience of what we promise 519 Prosperity its a singular blessing of God 685 Purgatory none except afflictions and the blood of Christ 37â— Erasmus saith the Church knowes not this place 583 R RAce three things that hinder our Race 537 538. many circumstances of our running our Race 539 540 Rahab of her facts and faith 516. whether she were a Harlot 516.517 whether she were not more to be blamed then to bee
Emperour to his God and ours But how by pure prayer 2. Of learned and godly Preachers that may winne many thousands to Christ. 3. Of extraordinary common-wealths men 4. Of rare Christians as Philemon was Alexander counted Achilles happie that he had such a trumpetter of his praises as Homer was PHILEMON might count himselfe happie that hee had such a worthie man to pray for him as Saint Paul was KING Abimelech was beholden to Abraham for his prayers and Iobs friends to him for his prayers Constantine thought his pallace strong because it was fenced with the prayers of holy Bishops Let us rejoyce in this that we have Pauls to pray for us VERSE 5. BVt what was the motive of his thanksgiving The excellent graces wherewith GOD had adorned him where there is 1. Fama bonorum the report of them 2. enumeratio bonorum an enumeration of them 3. Objecta eorum the objects of them For the fame or report Saint Paul heard of them an admirable hearing from Phrygia to Rome sayes Chrysostome and Oecumenius There are two things that are wont to be carried in the Wagon of fame bad and good the one swiftly the other slowly the one lamely the other lustily of the one we shall heare all and more than all and scant halfe of the other as it fell out in the Wisedome of Salomon What did he heare His love and faith where is hope then tanquam media in ijs intelligitur sayes Aquin. as a midle vertue betweene both it is comprehended in both These three in a golden chaine are linked together faith sayes parata sunt mihi magna great things are prepared for me hope sayes mihi servantur magna great things are reserved for me love sayes curro ad illa magna I make hast to those great things But why hath ' love the precedencie Love is the daughter faith the mother and must the daughter bee placed above the Mother It is so 1. Because it is Saint Pauls drift in this whole Epistle to procure PHILEMONS love to Onesimus 2. Because love is Notior Nobis better knowne to us then faith which is more hid and secret These are illustrated by their objects CHRIST and the Saints The Papists refer both to both objects whereupon they inferre As we love God and the Saints too So we must believe in God and in the Saints too yet diversely in God principaliter principally in the Saints consequenter consequently There is no consequence in this argument for God hath commanded us to love all but he hath not commanded us to believe in all that hee hath reserved as a regall prerogative to himselfe and his glory he will not give to another He sayes owe nothing to any man save love but he doth not say owe nothing to any man save to believe in him 2. Here the Apostle speakes of living Saints to whom Philemon extended his liberalitie now the Papists will not have us to believe in living Saints but in dead Saints therefore this place makes not for them 3. It is said to him that worketh not but belieueth in him that justifieth the ungodly his faith is counted for righteousnesse Aug. makes a worthie collection upon it whosoever dares say justifico te I justifie thee may consequently say crede in me believe in mee which none of the Saints can truly say save only he which is Sanctus Sanctorum the Saint of Saints Ye believe in God believe also in mee Credimus Paulo sed non credimus in Paulum wee believe Paul but not in Paul we believe Peter but not in Peter As we believe the Catholike Church but not in the Catholike Church because the Creed sayes I believe in the Holy Ghost Nazian concludes from thence that the Holy Ghost is God for we must believe in none but God 4. Quid est credere in cum nisi credendo in cum ire ejus membris incorporari What is it to believe in him .i. In CHRIST but by believing to goe into him and to be incorporated as members into his body Now we are not incorporated into the Saints therefore we are not to believe in them 5. They can erect no such building out of this place for the praepositions in the Greeke distinguish the objects Hearing of thy love and faith there hee pauseth a while which thou hast towards the Lord Iesus there he restraines faith and towards all Saints .i. Thy love towards all Saints regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned 6. Paul is a good expositour of himselfe Since we heard of your faith in the Lord Iesus and of your love towards all Saints Here he reduces them to their proper objects so that no question can be made of it 7 If we must believe in the Saints we must hope in the Saints It is St. Basil's reason But we must hope in God alone Maledictus qui sperat in homine cursed be he that hopes in man As Saint Paul heard of PHILEMONS faith and love So it were to be wished that all the world might ring of our faith and love these be necessary for all Christians faith in the first place love in the second nec palmes sine vite nec virtus sine fide there can be no branch without the Vine no vertue no not love without faith Faith makes a Christian love makes and showes a Christian No CHRIST no heaven no faith no CHRIST Faith is the hand that layes hold on CHRIST The high Priests and Pharisees gave a strait charge that if any knew where CHRIST was he should shew it that they might take him Would yee faine take him sayes Augustine I will tell you where he is and how yee may take him He is in heaven there ye may take him Sed quomodo mittam manum in Coelum ut ibi sedentem capiam How shall I send my hand into heaven to take him mitte fidem tenuisti Send thy faith thither and thou hast taken him By faith we apprehend him and all his benefits by faith we put on CHRIST as a garment wherewith our sinnes are covered from the sight of God and as Iacob got the blessing in the clothes of his elder brother so doe we get heaven clothed with Christ like the Woman clothed with the Sun CHRIST dwelleth in our hearts by faith O happie house where the Sonne of God dwelleth Faith is the victory whereby we overcome the world we are more than Conquerours through him that hath loved us Insomuch that we may take up that triumphant song O death where is thy sting Hell where is thy victory the strength of death is sinne the strength of sin is the Law but thankes be to God through Iesus Christ that hath delivered us from you all By Faith Moses saw him which is invisible by faith wee see the joyes of heaven and Christ standing at the right hand of GOD ready to receive us into them
abundance of rayne as made a gracious supply to the comfort of them all Saint Augustine writes of a certaine Barbarian servant which was made a Christian who never learned to read yet by three dayes prayers obteyned so much of God that he could read the bible to the admiration of those that were with him This should encourage us all to pray for our selves and others too Say on my mother sayd Salomon to Bathshebah I will not say thee nay So God by the secret inspiration of the spirit speakes to us say on my children I will not say you nay ascendit precatio descendit miseratio Wee have had the instrumentall cause now to the efficient which was Gods grace and mercy He doth not say your prayers shall merit my delivery but through your prayers I shall be given to you In the Greeke not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gods free and undeserved goodnesse Prayer is a sacrifice well pleasing and acceptable to God I will lift up my hands as an evening sacrifice yet it is not meritorious When we have done all we can prayed as attentively as zealously as we can we are unprofitable servants and wee had need to pray to God to forgive the weakenesse of our prayers VERSE 23. THe second member of the conclusion is salutations sent to him from those which were with Saint Paul of whom the one is a prisoner the rest at libertie 24. The prisoner is Epaphras Hierom saies it is an Hebrew name Epaphras frugifer of spharah fructificare and indeed he was full of the fruits of righteousnesse by IESUS CHRIST Why may it not be a Greeke name he being a Grecian one of Colosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expono He was a Preacher and good expositour of Scriptures a faithfull Minister of CHRIST My fellow prisoner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuspide captus taken with the speare a captive in Warre So these were taken by the speare of Satan and Nero his bloudy instrument Before hee called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his fellow servant now his fellow prisoner which is more for all his fellow servants were not his fellow prisoners Saint Paul gives him this as a more honourable title It is a greater dignitie to suffer for Christ then simply to believe in CHRIST It is no honour to bee fellowes in evill as Simeon and Levi were brethren in cruelty but in good and commendable things it is My fellow-Iudge my fellow-Bayliffe my fellow-Alderman especially fellow-prisoner in CHRIST IESUS To be Barabbas's fellow-prisoner is an ignominious thing but to be S. Pauls fellow-prisoner is a glorious thing Let us not be fellow-prisoners in the Divell as Traytors Thieves Murderers Iesuits but if we be fellow-prisoners in CHRIST IESUS let us rejoyce in it and glorifie God on that behalfe Vnto this may be applied the vulgar saying Est aliquid socios habuisse doloris It is a comfort to have a fellow-prisoner in a good cause They may pray together sing Psalmes together confer together edifie one another comfort one another Ieremie was alone in the Dungeon his sorrow was the greater S. Paul hath a fellow with him in prison at Rome his sorrow is the lesser VERSE 24. THe other that be at liberty are in number foure The first is Marcus Iohn was his Christen name Mark was his surname Saint Hierome interprets Mark to be sublimis High of Rum elevare To lift up he was lifted up by GOD to the Sacred Office of the Ministery There be three things that tend to his commendation 1. His consanguinity with Barnabas which was a Levite a great benefactour to the Church Saint Pauls especiall friend and is entituled the Sonne of Consolation he was his sitters Sonne 2. Is the piety of his Mother her name was Marie in whose house the Saints were assembled and prayed for Saint Peter when hee was in prison 3. His owne industry and forwardnesse in accompanying St. Paul and Barnabas whose Minister hee was yet there is one thing that is a staine in this faire cloth that is his departing from Paul and Barnabas He went not through with them in the worke left them in the plaine field and returned to Hierusalem which was an occasion of a great falling out betweene these two worthy Men. Neverthelesse by all probability he repented of it and became a more painefull labourer afterwards for at this present he was of good reputation in the Church else Saint Paul would not have set him in the forefront of his salutation The second is Aristarchus Mons operis amplioris sayes Hierome Har mons Magnaseh opus a Mountaine of a more ample worke he was of Macedonia and a Thessalonian he was Saint Pauls prison-fellow when he wrote to the Colossians but now at liberty The third is Demas Sileas sayes Hierome of Dum silere hee was dumbe and too much silent or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 popularis he was a popular Man a man-pleaser he loved the praise of men more than the praise of God Saint Paul sets a brand of infamy upon him Demas hath forsaken me and imbraced the present World But at this time he was in good account with Saint Paul otherwise he would not have done him so much honour as to place him before Luke Dorotheus reports he became an Idolatrous Priest and Cajetan cals him an Apostate But if this Epistle were written after the second to Timothie as it hath the after place then undoubtedly GOD gave him repentance he returned to CHRIST and to Saint Paul againe Insomuch as Ignatius reports that he was afterwards Bishop of Magnesia Howsoever that caveat may bee profitable for all Let him that thinketh he standeth take heed lest he fall A great Starre fell from heaven the greatest of all may fall if GOD support them not with the hand of his Spirit Therefore let us all have an eye to our standing The fourth is Luke Ipse consurgens of Luz ipse Kum surgere And indeed he rose to great estimation in the Church he is low ultimus sed dignitate primus the last in place the first in dignitie He was a Syrian by Nation and of Antiochia Saint Paul his Disciple Hic est ille frater cujus laus est in Evangelio this is that brother whose praise is in the Gospell throughout all the Churches 2 Cor. 8.18 When Saint Paul sayes according to my Gospell he meanes S. Lukes Gospell He did Evangelizare calamo lingua he preached by his pen in writing a Gospell and the Historie of the Acts they be both eloquently written He preached also with his tongue as Epiphan recordeth in Dalmatia Galatia Italia Macedonia Nicephorus affirmes that he was an excellent painter another Apelles surely
is acquainted with all the infirmities of men he doth not only know them notitia speculativa but experimentali Saepius ipse miser miseris succurrere disco he that â—s in misery himselfe can the better pitty them that bee in misery hee that never tasted of poverty can hardly pitty a poore man a Physitian may pitty a sicke man but unlesse he have beene molested with sicknesse himselfe he cannot have so great compassion on â—hem that be sicke Countrie fellowes that never knew the labour of a student and painefull Preacher thinke it is no labour to preach Nothing can move commiseration so much as a fellow-feeling of the same misery This is in our High Priest our Lord and Saviour being clothed with our nature he is touched with our infirmities 2. When wee are afflicted Christ is afflicted If the meanest Christian suffer he suffers Saul Saul why persecutest thou me non meos We doe not only suffer for CHRIST but with CHRIST hee is not only the master for whom we suffer but the companion with whom we suffer If we be sick he is sick Art thou tempted of the devill sometimes to presumption to desperation so Christ art thou hungry thirsty weary or heavy of sleepe Art thou grieved for the departure of thy friends So was hee for Lazarus Is thy soule heavy and pensive So was Christs my soule is heavy to the death doe thine own familiar friends betray thee So was it with Christ art thou molested with rayling scoffing and backbiting tongues So was CHRIST as he hung on the Crosse in all his paines they derided him and nodded their heads at him art thou tormented with the paines of Death and at the last givest up the ghost So was it with our blessed Saviour No temptation hath fallen to us but the same befell to Christ before us We drink of his cup and are baptized with his baptisme When the Wife is grieved the Husband if he be as he ought to be is grieved We are the Spouse Christ is our husband therefore our griefe is his griefe When any member of the body suffers though it bee the foote that treadeth on the ground the head suffers Wee are the members Christ the head therefore our crosses are his crosses Many are the troubles of the righteous through many tribulations we must enter into the kingdome of God But let this bee a pillar for us to leane upon in all afflictions our sufferings are Christs sufferings and he will one day make a comfortable end of them all VERSE 16. THe other comfortable use wee are to make of this Priest is contained in this Verse which is that we have an accesse to God which is amplified by the manner how the place whereunto and the end Let us not feare him because hee is a great and mighty high Priest but let us goe to him and to God the Father by him This going is not only with the feete of our bodies but of the minde Let us goe by prayer to God not feare to put up our supplications to him Not quaking and trembling as to a Iudge but with boldnesse as to a father uttering our mindes and disclosing our hearts to him To the throne of grace There is thronus gloriae Matth. 25.31 Apoc. 6.16 he speakes not of that but of grace because God is reconciled to us in the bloud of Christ. 1. We must pray to God flie to him by prayer 2. In the mediation of Christ our high Priest 3. In boldnesse with faith Hebr. 11.6 Iac. 1.6 4. The fruit of prayer which is double 1. That wee may finde mercy for all our sinnes and grace for all our miseries 2. To a seasonable helpe to helpe us in due time and season when wee stand in need of it In due time even in the time of trouble The Papists are enemies to this boldnesse they will not have us to be so bold as to goe to God immediately by Christ but we must have other intercessours by the way the Angels the Virgin Mary and all the Saints triumphing in heaven yet the Holy Ghost will have us to goe to God the father boldly in the name of Christ alone observe the words of the Text. Therefore First seeing we have such a compassionate high Priest let us goe boldly in his name to the throne of God 2. He doth not say let us stand a farre off but let us goe 3. Not quaking and shaking like Aspen leaves but with boldnesse 4. Not to the Throne of justice but of grace a gracious reconciliation being made by him betweene God and us 5. Not to finde Iack drummes enterteinments and to be sent packing away but that wee may obtaine mercy c. Therefore let us sue to God in the only name of this our high Priest Whatsoever yee aske the Father in my name hee will give it you Then why should we seeke to any other he makes intercession in the heavens for us not the Saints or Angels there is one Mediatour betweene God and man 1 Tim. 2.5 The Scripture acknowledges but one True say the Papists but one immediate Mediatour yet there be many mediate Mediatours besides him This is a playster for many soares with the Papists There is but one immediate head of the Church whereunto the Church is united as a body but the Pope may bee a mediate head of the Church So there may bee mediate mediatours betweene Christ the immediate Mediatour They might as well say there be many mediate Gods for the text sayes as there is one Mediatour so one God shall we then distinguish as they do but one Immediate God yet many mediate Gods besides him they may affirme the one as well as the other Away with all those mediatours set up by the Church of Rome and let us goe with boldnesse to the throne of grace in the name of this our High Priest and only Mediatour None so gracious with God as hee none hath reconciled us to God but he none loveth nor tendereth us as hee doth having layd downe his life for us Shall we goe to a father in the name of a servant when we may goe in the name of his Sonne Angels and Saints are but servants our fellow servants and brethren Christ is the Sonne of God therfore let us goe to him in his name and if we aske any thing according to his will he will heare us for his sake This incouragement doth the Holy Ghost give us in the next words we shall not loose our labour nor goe away emptie God the Father for Christ his sake will lade us with his benefits In due time even in affliction sayes the Psalmist God will stand by us in all our needs in sicknesse povertie imprisonment banishment yea in death it selfe The examples of Iosuah the three Children Daniel Ionah Peter stand as so many marble pillars to confirme and ratifie this when all leave us he will not forsake us when my Father and Mother
people the way to heaven to pray for the people in the congregation to carry their prayers to God to celebrate the Sacraments these be the lysts of the Minister The Magistrate hath his bounds and the Minister his Vzziah though a King must not meddle with the Priests office and Azariah the High Priest must not intrude himselfe into the Kings office yet that High Priest of Rome will have both swords hee will bee a Priest and a King too he will be for matters of the world as well as for GODS matters Boniface the eight shewed himselfe one day in the attyre of a Priest another day in the attyre of a Prince affirming that hee was both Bellarmine of late hath somewhat minced the matter that the Pope hath no power in temporall matters directè yet indirectè quoad bonum spirituale he may play Rex In respect of the spirituall good of the Church he may depose Princes at his pleasure and dispose of their kingdomes as pleaseth him So as a man get into an house it makes no great matter whether directly or indirectly and the Papists so as they may thrust the Pope into the possession of temporalities they care not whether directly or indirectly If one kill a man whether directly or indirectly all is one So as the Pope may play the butcher with Kings and Princes at his pleasure what availeth it whether directly or indirectly this is indirect dealing by an indirect distinction to breake downe the wall of partition that God Himselfe hath set up betweene the Priest and the Magistrate Every one shall finde enough to doe in his office and to guide his owne boate though he intermedle not in the office of the other and put his rudder into another mans boate Let the Magistrate look well to his temporall things and let the Minister keepe himselfe to his spirituall things they be both Gods deputies the one in things that belong to God the other in things that perâ—â—ine to men Let them discharge their offices to Gods glory and the good of them that be committed to their charge He insisteth in one particular pertaining to GOD that he may offer both gifts and sacrifices for sinnes that is for the expiation of sinnes The Iesuits will have a perpetuall Priest-hood to be heere described and ordained in this place There must be Priests to the end of the world to offer sacrifice for sinne whereas it is as cleare as the noone day that this description is borrowed out of the law to set forth the spirituall Priest-hood of Christ withall The Apostle here teacheth us not what must be in the time of the Gospell but what was in the time of the law applying it to Christ. An externall sacrifice propitiatory for sin as they will have it is injurious to the blessed and perfect sacrifice which Christ offred on the Crosse for the sins of the world All outward sacrifices for sinne must now cease the bloud of Christ shed on the crosse having purged us from all sinne Yet the Ministers of the Gospell have now some sacrifices to offer up they bee either common with all Christians or proper to their ministerie 1. They must offer up themselves soules and bodies as an holy sacrifice to God as all Christians are bound to doe 2. They must bee plentifull in the workes of mercie to their power as other Christians are for with such sacrifices GOD is well pleased But there be other spirituall sacrifices that are also proper to them 1. To present the prayers of the people to God Ezra praised the great God of heaven and all the people said Amen So the Minister as the mouth of the congregation as a Spirituall Priest must offer up the prayers of the people to God and they in an holy zeale subscribe to him saying Amen Amen 2. We by the preaching of the Word doe sacrifice the people to God The Priests in the time of the law took a knife and cut the throat of a Calfe a Sheepe a Goat and so sacrificed them to the Lord. We by the sword of the Spirit cut the throat of sin of covetousnes pride malice uncleannes and so offer up the people as a glorious sacrifice to the Lord an odour that smelleth sweete Happy are they that bee sacrificed by the Ministers of the holy Word these sacrifices wee must offer to the end of the world and pray for us that we may offer them to Gods glory the comfort and salvation of you all VERSE 2. HE must not only execute his office but in such a manner as God requireth not in rigour and severity but in love kindnesse and compassion Which is illustrated by the persons on whom he must have compassion and the cause why If any sinne on ignorance or weakenesse hee must have compassion on them Such as are seduced by others and carryed out of the way what and if they sinne on knowledge Must they not be pittied Yes God forbid else but if they sin on malice against the knowne truth we must not so much as pray for them nor bee touched with any compassion towards them Pray not for this people neither lift up a cry for them There is a sinne unto death I doe not say that yee shall pray for it Saint Paul had no pitty on Alexander the Copper-Smith but prayed against him Otherwise if any of the people through infirmitie fall into a sinne if upon weakenesse of braine he be overcome with drinke if by the flattering entisements of the flesh he happen to be carryed into Adultery if hee bee somewhat too much in love with the world if he be a little tinckled with pride if he happen to be seduced by any Heretickes that come with a shew of Religion with faire and sugred words and so beguile him ere hee bee aware wee that be the Preachers of the Word must have compassion on such A Minister must not have an heart of flint but of oyle ready to melt at the consideration of the infirmities of the people and there is good cause why Because he himselfe is compassed with infirmities as they are as with a gowne that covers him from top to toe VERSE 3. ANd that he proveth by an evident signe A Minister is compassed with the same infirmities that the people are The Lycaonians would have sacrificed to St. Paul and Barnabas but they refused it O doe not so we are men of the like passions with you Cornelius fell downe at Saint Peters feet but hee tooke him up saying I my selfe also am a man Elias was a rare and admirable Prophet yet a man subject to like passions as we are Though we be never so wise learned or holy yet let the best Preachers in the world remember that they be men cloathed with the ragged Coate of infirmities as others bee Hence it is that Ministers yea famous Ministers doe often fall As Noah did into drunkennesse David into Adultery and murder Peter
speaketh to us by whom hee revealeth the knowledge of his Majesty to us Christ knew there should be plentie of knowledge at his comming yet he bade his Apostles goe and teach all nations The Lord opened the heart of Lydia yet it was by Saint Pauls preaching the Lord catechized the Eunuch yet it was by Saint Philip the Lord added three thousand soules to the Church yet it was by Saint Peter How can they heare without a Preacher These be the Schoole-masters by whom God teacheth us to the end of the world The head Master of a Schoole doth not take away the Vshers Saint Augustine tract 3. in 1. Iohann Si unctio docet de omnibus nos sine causa laboramus Let us put you all over to the annointing then they might reply why doest thou write this Epistle to us why doest thou teach us nos extrinsecus admonemus magister intùs est qui docet Matth. 23.8 Nos abusivè magistri appellamur Neither doth hee send downe the HOLY GHOST on them in the similitude of cloven tongues as he did on the Apostles at the beginning they must be brought up in Schooles and Vniversities to attaine to the knowledge of the tongues and the right interpretation of the Scripture Paul mentions it as a blessing that he was brought up at the feete of Gamaleel hee disputed in the Schoole of Tyrannus but hee never wished the Schoole of Tyrannus to be pulled downe This doth declare to us the wonderfull abundance of knowledge that shall bee in the time of the Gospell above that which was in the time of the Law yet there bee a number of ignorant persons in the lap of the Church like them that knew not whether there was an Holy Ghost or no They have a confused knowledge of God but they doe not know him so distinctly in CHRIST as they ought to doe they have the more to answer for that living in so great light are still overwhelmed with darkenesse like to Tantalus up to the chin in water and yet drie like carelesse and negligent Schollers that have beene long at Schoole and learn't nothing the fault is not in God who gives them the meanes but in themselves that neglect the meanes 2. As wee have greater knowledge so greater obedience is required of us The servant that knowes his masters will and doth it not shall bee beaten with many stripes Wee know much and practise little therefore our condemnation shall bee the greater at the latter day VERSE 12. THe third branch of the new covenant is remission of sins In sence it agreeth with the Hebrew only the Apostle following the seventie hath for our further comfort enlarged it by the addition of one clause which is not in the Hebrew The first part of Verse is not in the Hebrew In my Sonne CHRIST IESUS I will be mercifull to their unjust and unrighteous dealings to all the injuries they have offered me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faults in manners when as we swarve from the marke of the Law of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in generall signifies all transgressions of the Law He useth many words to signifie to us that all our sinnes by what names soever they be called are forgiven us In acquittances we use to put in words enow for the declaration of a full discharge So doth the Lord when he acquitteth us of all our sinnes whether they be unrighteousnesse slips or violations of the Law they bee all forgiven hee professeth hee will remember them no more hee will cast them behinde his backe rase them out of the booke of his remembrance If wee minde to be revenged of a man wee say well I will remember thee I will one day pay thee home for it but God will not so much as remember our sinnes Oh blessed thing The just man falls seven times a day yet GOD will not remember his falls Hee remembred the sin of Amalek and of some hee sayes their sins shall be written with a penne of a diamond and sealed up in a bagge but he will keepe no register of our sins they shall bee quite forgotten Hee doth not say because they by their workes of penance have made satisfaction to my justice for their sinnes therefore I will remit them I will doe it of my sole mercy and goodnesse for my owne sake c. Object Was he not mercifull to the sinnes of the people in the time of the Law Sol. The forgivenesse of sins is now more cleerely manifested to us To them it was shadowed out by sacrifices and washings but now the Lamb is come offered on the Crosse whose bloud purgeth us from all sin This is a comfortable covenant the heavenly triacle and hony of the soule Our sins are innumerable besides our blasphemies besides the abhominable drunkennesse and whoredome that is amongst us our greedy scraping in the dunghill of the earth seldome or never lifting up our hearts to heaven wee sin daily in our best actions we sin in preaching of the Word for who preaches with such wisedome sincerity and zeale as he ought to doe wee sin in hearing our mindes oftentimes are on wooll-gathering our bodies in the Church our hearts on our Sheep and Oxen we heare more like Iudges to censure Gods Ambassadour than as Schollers to learne of him wee sinne in praying no sighes no groanes no fervency in our prayers no Amen at the end of them wee sin in giving of our almes wee give rather for vaine glory then for Gods glory we sin in our dayly talke and conferences one with another in them we seeke the ostentation of our own witte and learning not the edification one of another Who can cleere himselfe of pride wee are proud of our wit wealth beauty learning yea some are proud of nothing Good Lord then if God should call us into the counting house for our sins alas what shall we doe we cannot answer him one for a thousand and the least sinne deserves eternall death Thou shalt love the Lord thy God with all thy thought if one evill thought remaine unforgiven we are in a miserable case Against all these let us hold up the buckler of this new covenant of the remission of our sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sins are bitter accusers In what a pittifull case was Caine who said my sinne is greater than can bee forgiven what a howling kept Iudas O I have sinned in betraying innocent bloud what makes men to hang themselves as Achitophel did to drowne themselves to lay violent hands on themselves save that they cannot be perswaded of the forgivenesse of their sins Therefore let us blesse God for this covenant and let us entreat him to seale in our hearts a comfortable perswasion of the remission of our sinnes dayly more and more VERSE 13. HEre followes a collection inferred on the former testimony which he gathereth out of the word new it hath his force from the contraries New and Old cannot stand together
are sanctified by the Holy Ghost as the worker of sanctification but we are sanctified by the offring up of the body of Christ as the meritorious cause of our sanctification The bodies of the Saints are holy things being the members of the Holy Ghost The bodies of the Martyrs are precious things whereby the truth of the Gospell was sealed yet by these we cannot be sanctified in the sight of God because there was sinne in them Hearing of Sermons prayers and almes deeds are all of them testimonies of our sanctification and by them we make our calling and election sure We have an inherent sanctification in us after we bee regenerate but that is lame and imperfect there is nothing that can perfectly sanctifie us that we may appeare without blame before God save the offering up of the body of the Lord Iesus Hee is made to us wisedome righteousnesse sanctification Therefore let us entreat the Lord to give us a true and lively faith whereby we may apply Christ and his merits to our selves that being sanctified by him and made cleane through his bloud we may enter into the holy Hierusalem in the life to come VERSE 11. FOr there were many of them of what sort and condition so ever Standeth as a Servitour at the Altar For some thing or other was done every day there was the morning and evening sacrifice For the publike good of the people being the Minister of them all One time would not serve the turne as it doth with Christ. The sacrifices in speciall were Bulls Goates Sheepe c. yet often iterated Never no hope of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fully and utterly as they ought to be so as they never trouble the consciences of men againe they were a recordation of sin but no a motion of sin No Priest was exempted from service In the Church of Rome peradventure the inferiour Priests the Parish Priests take some paines among the people But the Pope the High-Priest the Cardinalls and those that are called Majores sacerdotes live at ease some of them they are minstred unto but wee must all minister in those places wherein God hath set us that we may enter into the joy of our Master in the life to come The Angels are ministring spirits and shall we thinke scorne to minister 2. We must no day bee idle but dayly serve God in our severall functions whether wee bee Ministers or people passe the dayes of your dwelling here in feare As wee aske our daily bread at Gods hands so wee must daily performe service to God Daniel prayed three times a day Anna served God in prayers day and night The Bereans turned over the Bible daily every day let us doe something whereby God may be glorified 3. As the Priests in the time of the Law offered up the same sacrifices So let us the same sacrifice of prayer of preaching of praise and thankesgiving of almes deeds and the workes of mercy So long as wee tarrie in the world let us alwayes be offering up these spirituall sacrifices though they bee the same yet they are acceptable to God No more can any thing that wee can doe now CHRIST IESUS alone is the Lamb of God that taketh away the sinnes of the world VERSE 12. BVt He that is Iesus Christ our Priest hee being but one is opposed to them that were many He could doe more than all they put together Not many as they did one specie and numero too For the expiation of sins which those sacrifices could not take away There be foure things that commend this sacrifice 1. Sufficientia quoad precium 2. Efficacia contra peccatum 3. Gloria quoad praemium 4. Victoria quoad adversarium Hee doth not stand as they did Stare est famulorum sedere dominorum Not at the Altar here on earth but at the right hand of God in heaven Not for a time as those Priests continued their time and then went away but for ever Some joyne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to that which goeth before after he had offered one sacrifice for sinnes for ever the vertue whereof lasteth for ever God hath no right hand nor left but as Kings cause them that bee neerest and deerest unto them to sit at their right hand so Christ He is in equall Majesty with his father After the offering up of this one sacrifice he offers no more as a Priest but reignes as a King for ever There must be no iteration of this sacrifice The Papists alleadge that the sacrifice of the Masse is the same with that on the Crosse. Suppose it were yet it must bee but once offered Those in the Law were often offered but this must be but once offered otherwise the whole disputation of the HOLY GHOST in this Epistle is overthrowne What doth he now he doth not now play the Carpenter he takes no more paines in preaching in suffering as he did here but he sits quietly in all joy and happinesse at the right hand of God Acts 7.55 Christ appeared to Stephen standing but that was for the strengthning and encouraging of him against the rage of his enemies He stood up ready to take him out of their clawes into the kingdome of heaven otherwise for the most part the Scripture introduces Christ sitting as it were in his regall throne at the right hand of God next in glory power and Majesty to God the Father yea equall with him in all things 1. This may bee a comfort to us against all our adversaries The King and Protectour of the Church sitteth at the right hand of God in heaven The Vniversities chuse them to be their Chancellours which are in greatest favour with the King and most gracious in the Court so doe incorporations chuse the like to be their high stewards that may stand them instead in the time of need He that hath the protection of us is a great man in the Court of heaven He sits at the right hand of God hee hath all power in heaven and earth Therfore let not us feare that are under his wings he will not suffer us to want the thing that is good 2. As CHRIST now sitteth in heaven after all the miseries crosses and afflictions which hee sustained on the earth so when this wretched life is ended we shall be in heaven with Christ Ep. 2.6 Let this encourage us to a patient suffering of all calamities in this world Wee may have a tragedy here but a comedie hereafter worme-wood here and honey there Blessed are the dead which dye in the Lord they rest from their labours and shall remaine in heaven with Christ for ever VERSE 13. IT might be interpreted and expecteth the remnant As he himselfe the head of the Church is in heaven so he expecteth the comming of his members to him Or from henceforth waiteth that is the accomplishment of the number of his elect which God the Father hath given to him He comes down no more into the earth to
made and that immediately with his owne hands 2. Satan the enemy of mankinde did now but begin to peepe out of the window he was not as yet knowne Adam had no experience of him therefore it is like that GOD would bee mercifull to him that was first circumvented by him Iren. l. 3. c. 34.35 3. God cursed not Adam but the earth Gen. 3.17 he is none of those cursed ones to whom CHRIST shall say at the latter day ite maledicti c. 4. When Adam and Eve had sinned they covered themselves with figge leaves which are sharpe and pricking thereby declaring their true repentance as Chrysostome observeth 5. As God made them a promise of CHRIST to come the seed of the woman c. So it is most likely that they layd hold on that promise by the hand of Faith for they brought up their children in the exercises of Religion to offer sacrifice as a figure of the true Lamb that was to be sacrificed on the Crosse for the sinnes of the world Externall sacrifices of Religion have beene practised by all in the lappe and bosome of the Church from the beginning of the world Cain did not refuse to sacrifice he offered a sacrifice as his brother did they therefore that contemne the exercises of Religion that will not come to church offer up the sacrifice of prayse and prayer with the rest of their brethren are worse than Caine. 2. Here wee see that opus operatum is not sufficient It is not enough to doe a good worke which GOD requireth at our hands but wee must performe it in such a manner as the Lord requireth we must not only doe bonum but bono The Pharisee prayed in the Temple and the Publican prayed the prayer of the one was acceptable of the other abominable The Pharisees heard CHRIST preach and many of the common people heard him preach to the one it was the savour of life to life to the other of death unto death Simon Magus was baptised and gave up his name to CHRIST and Lydia was baptised the one sincerely the other in Hypocrisie Peter received the Passeover and Iudas received it to the one it was honey to the other poyson The Pharisees gave almes and Cornelius The one went up into remembrance before God the other did not So Cain sacrificed and Abel sacrificed yet GOD had respect to the one not to the other Therefore we had need to beware with what minde and affection we doe good things It is not enough to come to Church to professe CHRIST to heare Sermons to receive the Holy Communion to offer up the sacrifice of thankesgiving with the congregation but wee must doe these things with a sincere heart da mihi cor not for fashion sake to be well thought of among men to be counted devout and religious persons but we must doe them in faith to glorifie God withall Againe here it is apparent to us all that God hath a care of his Children even when they be dead hee will revenge their bloud and the injuries offered to them when they be gone He remembred what Amaleck had done to Israel many yeeres after the dogs licked up Iesabels bloud a good while after Naboth was slaine Hierusalem that killed the Prophets and stoned them that were sent unto her doth now drinke deepe of the cup of Gods vengeance Abel was dead his body raked up in the earth yet his bloud spake and God heard it he set a brand of his indignation on Cain for it therefore let us take heed how we offer any wrong to God's Saints especially how we imbrew our fingers in their bloud Though they be dead and no man living will follow the Law against us yet God will proceede as a just Iudge against us This should encourage us to serve such a loving and carefull Master as GOD is sleeping and waking living and dying he takes us under the wing of his protection VERSE 5. 1. A Narration of Enoch his translation with all the circumstances belonging to it 2. A confirmation of it Verse 6. That Abel was made famous by faith he hath shewed in the Verse going before Now he comes to Enoch who also by vertue of faith is renowned in all ages None can please God but by faith Enoch pleased God and in token thereof he was translated into heaven Therefore Enoch was justified by faith In his translation there are these branches 1. The cause of it which was faith 2. The end of it that he should not see death 3. An effect of it he was no more found 4. The author of it which was God 5. The reason why because he pleased God Enoch was adorned with many rare and excellent vertues hee walked not after the course of the world in the broad way that leadeth to destruction but in the streight path of Gods Commandements he was full of prayers of almes deeds of fastings yet his translation is adscribed to his faith The just man lives by faith Faith is the wing whereby wee must all flie into the kingdome of heaven Hee was taken from one place and put into another from earth and placed in heaven The end There is a time to be borne and a time to dye It is appointed to all men once to dye Enoch was a man yet hee dyed not hee had a birth day but no dying day Death is a separation of the soule from the body Enoch in soule and body was taken up together into heaven this was his priviledge he escaped the axe of death that cuts of all our heads For a proofe of it he was not found in any place here upon the earth It is like that as some sought for Elias when in a fierie charret he was taken up into heaven so some sought for Enoch but he was no where to be found a writ of non inventus was returned Who tooke him away not the Devill that as some write tooke away some of the Popes but GOD Himselfe tooke him away Why For hee pleased GOD for it is twise said of him Gen. 5.22 24. that he walked with God he was no man pleaser but God pleaser The translation of Enoch is an intricate question that hath exercised the heads of many Divines Some are of opinion that he was turned of a man into an Angell but God makes no such metamorphoses In the kingdome of heaven we shall be like Angels but not Angels The greatest part of the Hebrew Rabbins doe peremptorily avouch that Enoch dyed The Hebrew phrases imply death Enoch was taken away and they that dye are taken away Psal. 39. ult Iob 32. ult Ezek. 24. God hath taken away such a neighbour of ours 2. Aenenu he was not so Gen. 42.36 I but here the Spirit of GOD avoucheth in expresse words making a Commentary of that in Genesis that he did not see death and if he had dyed as other men Moses would have shut up his life with the same clause that he
of them if that be not permitted as it is not by the Papists who are more cruell then Nero himselfe for under him Saint Paul when hee was at Rome had all his acquaintance to come to him and were not forbidden Yet if wee cannot doe that let us send reliefe to them as Onesiphorus did to S. Paul Let us speake for them as Pilats wife did for Christ. Let us write for them as Lysias did for Paul If none of these lye in our power at the least let us pray for them All the Tyrants in the world cannot hold us from that at the least in heart to commend them to the LORD When S. Peter was in prison Earnest prayer was made of the Church for him Let us pray earnestly for them that be in prison for the profession of the Gospell Though there be none in England in these happy dayes of prosperity yet there be Christians in bonds in Turkie in the unholy-house of Rome and such like places Let us remember them to the GOD of Heaven If wee were in prison we would be glad to be remembred so let us remember others But alas we heare often the lamentable cry of poore prisoners and it pierceth us not like Pharaoh's Butler we forget the affliction and imprisonment of Ioseph And them that are evilly intreated namely in the body as appeareth by that which followeth whether they are afflicted with poverty with want of meat drinke cloth and other comforts or with sicknesse that puts them to much paine let us remember them as being our selves also in the body that may well bee supplied Some supply the word afflicted Others interpret it of the Mysticall Body as being of the same body that they are of Some understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but that is boldnesse The words may be taken as they be 2 Cor. 5.6 Being in the body subject to like calamities that they be They are poore so we may be They are sick so may we be The nayle in the wheele that a while agoe was aloft is now below in the myre and dirt so we that are now at liberty and enjoy prosperity may on the turning of an hand be evilly entreated This is the reason why we are so little affected with the miseries of our brethren because we poste light by it What is that to us said the Chiefe Priests and Elders to Iudas So when one tels us such an one in the Towne wants bread for him and his children What is that to us Such a family is grievously visited the man wife and children are all downe at once I am well a flye for it Thou hast no charter of thy health what a shame is this Who is weake sayes S. Paul and I am not weake So we should say who is poore who is sick in all the Towne and I am not sick If the goute be in the feet shall the head say what is that to me if the head ake shall the foot say what is that to me The affliction of our brethren should be our affliction Let us in pitty remember one another that GOD in mercy may remember us all VERSE 4. IN the former Verses the Apostle hath commended three vertues to us charity hospitality pitty and compassion over the afflicted In this Verse he comes to the fourth which is chastity shewing the meanes whereby we may keepe our selves chaste and the judgement of God against all unchaste persons So that this Verse divides it selfe into two parts 1. A commendation of mariage 2. A condemnation of all uncleane persons that neglect or violate mariage In the former first the estate is commended secondly the bed is defended The commendation of the estate is in these words mariage is honorable in all where three points are to be considered 1. The subject what mariage is 2. The attribute why it is called honorable 3. The persons among whom it is Honourable Mariage hath three names in the Latine Tongue Nuptiae à nubendo because at the solemnization of the mariage the maried parties in token of modesty were wont to be covered Conjugium à conjungendo of the joyning of them together matrimonium quod à matre nomen accepit either quasi matris munium the office of the mother because the mother is most occupied about the children when they be young or quasi matrem muniens mariage is a defence to the woman she gets a husband that is a vaile to her eyes or quasi matrem monens putting the woman in minde of her duty to her husband and children It may be thus defined Mariage is a copulation of one man and woman together for GOD's glory and the comfort of them both The first man that had two wives was a wicked man The Patriarks Abraham Isaac Iacob sundry holy Kings as David and Salomon had many wives That was ex dispensatione non ex institutione howsoever it was winked at by God yet it was an aberration from the first institution ab initio non fuit sic and if ever there was any necessity of many wives it was at the foundation of the world for propagation c. God might dispense with a man to have many wives but hee cannot dispense with a woman to have many husbands sayes Bellarmine l. 1. de Sacr. Mat. c. 11. No though there were but one woman in all the world This is strange may the Pope dispense with all the ten Commandements and shall Gods hands be tyed up from dispensing but in very truth by Gods appointment mariage is only betweene two There may come no more into this yoke save two at once God gave but one wife to Adam yet there were plures costae in Adamo as Tert. indefatigabiles manus in Deo there were many ribs in Adam and power in God to make moe wives if it had pleased him The first mariage being of GOD's owne making must bee a president to us all Among the Turkes it is lawfull for a man to have as many wives as he can keepe yet he must have but one at once with him in his house Christians doe abhor it we have a sharpe yet a wholesome statute against it of late in England Mariage then is the conjunction of a Man and Woman together after a comely and religious manner in the publike face of the congregation that the Church for avoiding of offence may take notice of it and that all things may be done in order as the Apostle speaketh this here is termed honourable He doth not say mariage is lawfull good it is a convenient thing but honourable Vertue is laudable said the Philosopher but felicity onely is honourable This is the highest title of all it is to be had in great price honour and estimation it is honourable before God his Saints and Angels Some honour it too much as the Papists that make a Sacrament of it Sacramentum hoc magnum est Eph. 5. Yet the Greeke word is 〈◊〉 〈◊〉 〈◊〉
joy which they cannot doe if you be peevish perverse and froward therefore submit your selves to them What though wee grieve them what care wee will such a thing grieve him hee shall be sure to haue it then we will doe it for the nonce Some are at this passe But you shall have no benefit by that you hurt your selves more then them Vnprofitable 1. in this life and that two kinde of wayes 1. being grieved they cannot discharge their ministerie so well to your edification they cannot studie so well preach so well as otherwise they might doe and that makes against your profit The worse they preach the worse it is for you They cannot till the ground of your hearts so cheerefully they cannot build you up as an house to GOD so comfortably as it were meete Thus you gaine nothing by grieving of them but loose by it Griefe overthrowes any worke a clothyer cannot labour in his calling well that is grieved Griefe hinders any man much more a Preacher It deprives him of his sleepe and makes him unfit for any thing 2. The Preacher and Pastour being grieved must needs powre out his griefe into the bosome of GOD Almighty whose workeman hee is hee cannot but complaine to God of it Lord what untoward people be these and doe yee not thinke God will take his cause into his hand looke upon the griefe of his steward and by one meanes or other by the pestilence sword famine plague the people for it that are the Authours of his griefe therefore grieve them not You shall finde it very unprofitable for you in the end 2. It shall bee unprofitable you in the life to come if yee repent not of it CHRIST will say to all them that have opposed themselves to his Ministers come you are they that haue vexed my servants depart from mee I know you not Therefore so behave yourselves that they may performe their Office with joy not with griefe In grieving of them you grieve the Holy Ghost and Christ too It is not wee that speake but the Spirit of Father that speaketh in us If wee bee grieved hee is grieved and as Christ said to Saul Why persequutest thou mee So hee sayes to all peevish persons that set themselues to grieve his Ministers Why grieve yee mee Yee shall finde the incommoditie of it in the end Therefore grieve them not give them all the encouragement you can that they may doe their dutie with joy to the Salvation of you all In the former verse hee enjoyned Obedience to their Spirituall Governours now hee requires their prayers for them 1. He requests their prayers 2. hee affordeth them his prayers verse 20. In the former 1. the suit is propounded 2. prosequuted verse 19. In the propounding 1. what they are to doe 2. why they are to doe it VERSE 18. BY all probabilitie it was Paul and the rest of the Ministers that were with him that put up this grace to be prayed for 1. Wee will pray for them whom wee love most Wee are not commanded in the Word of GOD to love any so dearely as the faithfull Preachers Have them in exceeding love sayes the Spirit of GOD. Excesse is dangerous in all things yet wee must exceede in our love to the Ministers Paul hath exceeded in the choyce of his Word and wee must exceede in our Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly had beene enough yet hee abounds above that hee puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee could not goe higher Above all abundance in love Wee love them best that doe most for us The Preachers doe more for us then any in the world under GOD. Our Fathers give us our bodies but not our Soules they make both Soule and body new creatures in Christ Iesus Our Fathers bring us into the light of this world which wee must one day loose againe they bring us to the light of the heavenly Ierusalem which wee shall enjoy for ever these then are most to bee loved therefore most to bee prayed for If that heathen King and mighty Emperour did thinke himselfe more beholden to his Schoole-master then to Philip his Father because from the one hee had his Esse from the other his benè esse Truly wee are more to praise GOD for the Preachers by whom wee are made new creatures in Christ Iesus and Citizens of Heaven then for our earthly Fathers by whom wee are made Citizens of the earth 2 We pray for you we sequester ourselves from worldly businesses that wee may give our selves to the word of God and prayer Acts 6. there is never a day but we pray for you wee count it sinne with Samuel to cease praying for you therefore pray you for us Vnum orare pro multis is a great matter and requires much boldnesse and confidence sayes Chrys. But multos orare pro uno nihil est onerosi When one man prayes for many oratio fit unius virtutis intuitu when many pray for one oratio fit multitudinis concordiae intuitu qua Deus ubique potissimum placatur Multi animi dum unanimes congregantur fiunt magni therefore you being many may more boldly pray for us then we for you 3 There is singular use of the Preachers Acts 16.17 we are GODS Torch-bearers that carry the flaming Torch of the Word of God before your eyes to shew you the way to the Kingdome of Heaven They are the Charets and horsemen of Israel Without us ordinarily you cannot be saved how can they heare without a Preacher Saint Peter saved three thousand Soules at a Sermon Saint Paul saved Sergius Paulus the Proconsul Dionysius a Iudge of Mars street Damaris a noble Gentle-woman and sundry others and ordinarily not one man or woman can goe to heaven unlesse a Preacher carry him on his shoulders not one sheafe can get into the barne unlesse a harvest man do carry it and thou canst not bee carryed as a sheafe into the barne of the Kingdome of heaven unlesse some of CHRIST's harvest men carry thee thither therefore pray for them 4 If we doe well the profit is yours postulamus quidem ut pro nobis oretis totum autem fit pro vobis in vos istae divitiae redunda bunt Chrys. If a Nurse have a full dugge it is the better for the Infant If the householder have refertam villam they shall fare the better that be in the house If our gifts of wisedome knowledge discretion of love zeale c. encrease the commoditie shall be yours Then pray for us and that heartily in the Church and in your houses that the Word of God may runne may have free passage may have nothing to stay the running that it may be glorified throughout all England to the joy and comfort of us all Pray for the Reverend fathers of the Church that they may use the Sword of authority which God hath put into their hands to the cutting
downe of all pernicious weedes of Anabaptisme Brownisme Popery in this garden of the LORD IESUS Pray for all faithfull Preachers and Ministers whatsoever that all the people from the highest to the lowest may know CHRIST and live obediently to the Gospell One principall reason why there be so many disorders in the Church is this because the people have no care of their Ministers seldome or never commend them in their prayers to the God of heaven Earnest prayer was made by the Church for Saint Peter and the Ephesians prayed for Saint Paul till they wept againe but there is no praying for our Pauls and Peters If it had beene said prate of us the people would readily have put that in practise they make the Preachers their table talke they speake evill of the Rulers of the people in all places If it had beene sayd prey upon us wee should have had a number of preyers That which the Papists gave to the Ministers they that be called Protestants take from the Ministers Pharaoh would not have the lands of the Priests touched in the time of a famine and scarcity We in the time of a plenty take away their lands Heeretofore the leane kine devoured the fat and were more ill favoured now the fat devoure the leane and are never satisfied Heretofore the people gave their very earrings to the Priests now they are ready to pull the coate over the Priests eares Every one in the parish will prey upon him but scarce one will pray for him If it had beene sayed pry into us we would have done it with a narrow eye the foot of a Preacher shall not slip but he shall be taken tripping by and by a moate shall be made a beame a mole-hill a mountaine But he doth not say prey upon us prate of us pry into us but pray for us and as ye love the glory of GOD the beauty of Sion the peace of Ierusalem the salvation of your owne soules pray for us Some there be that will pray for the Ministers but it is because they are bound to pray for their enemies There is one Michaiah sayd Achab but I hate him So some will say indeed wee have a Minister but he is ever rubbing on my soares therefore I hate him Yet because CHRIST sayes pray for them that hate you I will pray for him I but thou must pray for him as for the greatest friend in the world that thy soares being lanched with the sword of the Spirit which is the Word of GOD they may bee suppled with the oyle of GODS mercy in CHRIST and thou saved at the day of Iudgement Heere wee may see the wonderfull humility of Saint Paul hee was a master-builder of the Church had seene CHRIST he was adorned with singular gifts of learning and of piety he spake with tongues more then al he was taken up into the third heaven c. He was a man deepe in GODS bookes in prayers often in fastings often he had travelled all the world over in the propagation of the Gospell of CHRIST A man would have thought that his owne prayers had beene sufficient hee needed not the prayers of others Indeed the prayers of Prophets of Preachers are of great force with God The LORD told Abimelech that Abraham was a Prophet he should pray for him Yet the prayers of common Christians are also to be desired Vis unita fortior The prayers of the people and Ministers joyned together will the sooner prevaile with the Lord. The King may adscribe much to the request of one of his privy Counsell yet hee rejects not the petition of the meanest Subject The Preachers are of Gods privy Counsell He revealeth his secrets to them yet the prayer of a righteous man is avayleable if it bee servent Cornelius was no Minister yet his prayer went up into remembrance before God The head needes the ayde of the foote the King needs the prayers of the Subjects the Minister of the people Therefore let us all require the prayers one of an other But why should wee pray for you you are bad men God will not heare our prayers for you It is not so for wee trust wee have c. Some take it to be an argument à pari We have discharged a good conscience towards you in all things delivering unto you all things necessary to salvation therefore discharge you a good conscience againe in praying for us But it is rather a procreant cause of their praiers We are holy men such as feare God as labour to keepe a good conscience and to live honestly therefore praie for us You are to praie for all chiefely for them that be of the household of faith Wee are of that household and bring forth the fruits of faith therefore pray for us Vngodly men that have no good conscience had most need to be praied for yet we may pray more boldly for the godly God will sooner heare us for them These words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may either bee understood of the persons or of the things they are indifferent in the Greeke Some connexe them with the words following and referre them to the persons thus Wee are assured that wee have a good conscience there they make a Comma amongst all men desiring to live honestly The matter is of no importance Yet I see no reason why our English translation may not be reteyned It agreeth with that protestation of Saint Paul I have walked with all good conscience to this day As here he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See how confident he is in this point he doth not say we hope we thinke wee haue some probable conjecture or light perswasion but we are assured this with boldnesse and confidence we are able to protest not to our commendation and glory but to the praise and glory of God that we have a good conscience in all things Whereby wee are given to understand that it behooveth all Christians especially Ministers to bee assured of a good conscience in all their doings Nothing is more terrible then an ill conscience It is the onely hell as Luther calls it If the Divell had not an ill conscience he were in heaven in comparison As on the contrary side nihil in hac vita securius nihil jucundius possidetur bona conscientia sayes an ancient Father Premat corpus trahat mundus terreat diabolus illa tamen semper erit secura Wherefore let us first search out what a good conscience is then what be the things wherein a Minister must keepe a good conscience First for the conscience in generall It is called conscientia sayes Bern. quasi cordis scientia that etymologie is not to be rejected if it be taken with his meaning Scientia sayes he is when the heart knowes other things conscientia quando cor novit se. Yet as any may see according to the nature of the word conscience is a knowledge with an other
thee at the houre of death When CHRIST had exhorted His Disciples to watching and prayer because the day of Iudgement was uncertaine in the conclusion of His speech He turnes Him to the people and sayes and the things I say to you I say to all watch Even so in the shutting up of this exhortation that which I have sayd unto my brethren in the Ministery I say to you all bee all assured that yee have a good conscience in all things Let the Magistrate be assured that he hath a good conscience that he hath winked at no sinne for favour nor punished any for wrath malice and displeasure but as the Iudgement is Gods so he hath executed it with all good conscience Let the father keepe a good conscience in a religious education of his Children not suffer them to run at randome as Heli did but bring them up in the feare and nurture of the Lord. Let the Master keepe a good conscience in the usage of his servants knowing that hee also hath a Master in heaven Let them that have the oversight of the Clergy committed to them keep a good conscience in that office looking alwayes to the maine point the feeding of the flocke of CHRIST Let them use the Ministers as Christs Ambassadours reverently at least in regard of that heavenly person Christ Iesus whose person they susteyne Let the Proctors Advocates all officers in the court be assured they have a good conscience in all things Let them not pill and pole but bee content with honest gaines for their paines let them not make worke for the inriching of the Court when there neede none Francis Spira an Italian who himselfe once had beene an advocate in such Courts complaineth of it and his Conscience made an out-cry against him for it when hee dyed in desperation Let all Christians in their places bee assured they have a good conscience in all things But the world the love of mony makes all to make shipwracke of a good conscience The Divell offered Christ all the Kingdomes of the world to worship him but if he offer us but a groate or six pence we are ready to worship him Money makes all in Church and Common wealths to smother the checke of conscience to nip them in the head and not to regard them but though we can put conscience to silence in this life hee will open his mouth against us in the life to come When we dye as a father observeth we must leave all books behinde us Saint August workes Saint Basils workes the booke of the Court yea and the Bible the Booke of bookes but the booke of our consciences we must carry with us and that when it is opened shall either accuse us or excuse us at that day therefore let us looke well to this booke heere let us examine it as the Father willeth us let us conferre it with the booke of life let us put out all the blots that bee in it that it may speake for us not against us at the dreadfull day of judgement VERSE 19. HIS suite is in this verse renewed Abundans cautela nonnocet Restored set at liberty being now in bonds at Roome Which shall be for your good Sooner If it be Gods will out of hand not in respect of Gods purpose but in regard of outward impediments Saint Paul at this time was in Prison at Roome as the subscription of the Epistle doth intimate His imprisonment was an hinderance to the Gospell therefore he earnestly requests their prayers for his restitution to his former liberty Saint Peter was in prison and irons betweene foure quaternions of Souldiers earnest prayer was made by the Church for him God sent His Angell and brought him forth Pray earnestly for mee and I trust I shall bee delivered by your prayers Let us pray for the Preachers that the Word of God may run and be glorified in all places VERSE 20. IN the former part of the Chapter he commended to them many excellent duties of brotherly love hospitality constancy in the truth obedience to spirituall Governours now because Saint Paul may plant Apollos water but it must bee GOD that gives the encrease hee prayeth to GOD for them to worke all these graces in them In this prayer 1. The person to whom he prayeth 2 The matter of it verse 21. The person is described by a Title and an effect his Title is this dator amator pacis 2 Cor. 13.11 1 Cor. 14.33 Peace is an union of the hearts of men men will never bee at peace if they be not of one heart and one minde as they were in the Primitive Church Now God alone rules in the hearts of men therefore he onely can make peace There is a double peace the one betweene GOD and us Romans 5.1 Luke 2.14.29 GOD is the giver of that the other is a peace betweene our selves 1 Thes. 5.13 wherewith God is greatly delighted They be both herbes that growe in his Garden He is the God of them both We must be at peace one with an other 1 We have a peaceable Prince Isai. 9.6 therefore let us that be his Subjects and Souldiers bee peaceable 2 There is no one string in all the Scripture harped so much on as this 3 Without this wee cannot see GOD. Hebrewes 12.14 Blessed are the peace makers for they shall bee called the Children of GOD. 4 Rom. 12.18 It is to be embraced with all much more with them that professe the same Gospell with us Owe nothing to any man save love Let us looke to discharge this debt unto all 5 The Divell according to his name is a maker of debate Satan signifies an enemy The enemy came and sowed tares He is that enemy that sowes the tares of dissention in the world The Divell dwels in contention as the Salamander in the fire Contentious persons are like the Divell who sowes the seed of contention betweene man and man they that be of a wrangling disposition that are never well but when they have their hand in contention are like Ishmael whose hand was against every man and every mans against him They are not of God but of the Divell we have a peaceable GOD let us bee like Him My peace I leave with you sayes CHRIST If we be right Christians we will be at peace one with an other 6 Peace is a credit to the Gospell as contention is a discredite Gen. 34.21 So must we be peaceable Pursue peace and follow after it Yet some run away from peace Let them bee sent for to make peace they will not come they will professe so much a fearefull thing We have one Father one Mother one Elder Brother believe in one Saviour hope for one Kingdome therefore let us be at peace let no jarres be among us In the building of the Temple the noise of an hammer or toole was not heard and let there be no knocking with the hammer of contention among Christians which are Gods