the Church are Christs afflictions 500. who afflicteth and the use of afflâ—ctions 548 549. the difference of afflictions and punishments 549. we must not onely take but endure afflictions 550 two reasons to incite us to endure afflictions ibid c. the benefits of afflictions 555. the sharpenesse sweetnes of afflictions 556. the after-reward 557 afflictions not to be imputed to Planets Dogge-dayes or secondary causes 559 Age old age is to be reverenced Almes It is a singular worke above others 18 19. an excellent example in Nazianzens mother 19 20 Alone the evills of being alone 537 Ambrose Theodosius praise of him for being the onely Bishop 573 Amen what it signifieth 46 Anchor or ancre hope and an ancre compared 243. our angre is in heaven 245 Angels they are inferiour to Christ in divers respects 62 63 65. compared to fire 65. their nature and offices 75 76. God used much their ministery 80. why Christ tooke not on him the nature of Angels but of Man 110. their number order wisedome power and office 574 575 c. whether every one of Gods elect have a particular Angel 577.578 Anger wee must not continue in it 27 28. It should be but like the sting of a Bee but not like the sting of a Serpent 28. who doe provoke God to anger 140 Annointing divers good observations from Christs being annointed 67 68. vid. Oyle or Oyntment Apostacie Wee must beware of it 435 Application It is the propertie of faith to apply God to our selves 11 Arke it is a representation of the Church 334 451 Ashamed We must not be ashamed of our Religion 410. not of our heavenly Father 470.471 Assurance assurance of salvation how had 581 B. BAbes how wee should be babes and wherein strong men 204 Baptismes why the word is used in the plurall number 209. The red-sea and baptismes paraleld 511 512. Bastards many brands of infamie laid on them 551 Beauty it is a good blessing but not too much to be doted on 492 493 c. It is the inward beauty that God accepts of 493 Birth Birth-right Its appurtenances and why so called 564 Blessing it is double 1 proper 2 improper 270. the Papists ascribe too much to the Ministers blessing ibid the Parents blessing is highly to be regarded 483. children should so behave themselves as to obtaine it ibid. Bloud Christs bloud is the price of our Redemption 352. what it teacheth us 353. a double benefit by the bloud of Christ. 356 the bloud sprinkled on the people significant 364. of resisting unto bloud 546. how Christs bloud speaketh better things than the bloud of Abel 588. how wee should prize it 624 Body how our bodies are tabernacles 310 311. so is Christs 349. the bodies of the Saints are holy things 39â— with them we must draw neere to God also 408. the body not to be neglected 637 Boldness Minâ—sters may be bold in the execution of their office 20. the boldnesse of Christians through Christ. 403 Bondmen two kindes of them 599 of what kinde of bondmen we must be mindfull ibid. Booke All the Scriptures make but one booke 392. Christ is to be found onely in that booke 393. excesse of bookes condemned 680 Borne first-borne the Church so called 500. the many dignities of the first borne ibid. Bowels what is meant by the bowels of the Saints 18. a good lessen from them 28. the bowels of Gods Saints are refreshed divers wayes 40 Brother all the faithfull are brethren 4. three duties to wit of love accord and support implied in the word brother 4 5. Donatists were angry with Saint Augustine for calling them brethren â—0 a brother is more than a servant 33 34. the spirituall brotherhood is to be preferred before the naturall 34. Christ hath many brethren and that in a manifold respect 102 103. wee should doe nothing that might shame this brotherhood of Christs 103 Buriall we must not be too curious about our burialls 490 Burthen sinne is a heavie burthen 61 C. CAlling it is most requisite in all things 197. examples of Popes that came into their Popedomes without a calling ibid our calling is 1. of God 2. of the Church ibid. none must praech without a calling 280. a twofold calling 361 Censer the golden censer what it signifieth 330 331 Censure Censurers Wee must beware of rash censuring 517 Ceremony All true Churches agree in substance of Religion though not in ceremony 327 Changing In the world there is nothing but changing 278 Cherefulnesse God loves it in all our doings 30 Cherubins their signification and what they are 335 Child Children All the faithfull are Christs children 105. and so the Preachers that convert them ibid. the use of it 106. God hath a care of his children when they are dead 441. A multitude of children a blessing of God 463. how deare they are to their parents 478. examples ibid. we must take heede of doting on them ibid of their education and wherein it consists 668 Children their education in what it stands 668. they must be catechised ibid c. they must be taught manners 669 Christ described three wayes 1. a dignitate 2. a charitate 3. a Sanctitate 9. All things were made In For By Christ. 58. how he resembles the person of the Father 59. The comforts comming to us by his sitting at the right-hand of God 62.63 six arguments to prove Christ to be above the Angels 63. the proofe of it 62 63. his Throne and Scepter 66 67. Christ is a builder heaven and earth is his workemanship 71. Christs similitude and dissimilitude with a garment 72 73. hee is without change 73. Christ is Lord Iehovah 87 88. his death sufficient to all but efficient onely to beleevers 94. why Christ tasted of death for us 95. he is our onely Sanctifier 100. his Incarnation described and applied 106 107. c. the difference betweene his and our nature 107. how he was like unto us in all things 111. Christ-masse how it is now kept 112. he is our friend in the court of heaven 114. Christ is our Prophet with foure reasons why we should attend his prophesie 114 115. how Christ is denied 673. Christ two inducements to attend to Christ. 116 117. wherein Christ was both alik and unlik above Moses 117 118. the difference betweene Christ and Moses 120. Christs entrance into rest is an assurance of ours 153. how Christ descendeth to the lowest of his brethren 188. an excellent example to great ones to doe like wise 189. hee suffereth with his ibid. how Christ ruleth 252 he is our peace ibid. Christ in his Priesthood excelleth all Priests 274. Christ prefigured by Melchizedec in many circumstances 275. his Priesthood is above all others 276. the use of Christs being called the Lord Christ 282. Christ a Priest after the similitude of Melchizedec how 283 284. Christ is our suretie in the covenant betwixt God and us 294. Christ how hee maketh intercession for us 298
laudas paenam at non ostendis causam Let no man suffer as a thiefe as a murtherer as a busie bodie in another mans matters it seemes there was a rout of them then but now a rable of them but if any suffer as a Christian let him not be ashamed but glorifie God on that behalfe It is a glorious thing to bee CHRISTS prisoner and to say with St. Paul for the hope of Israel am I bound with this chaine The second person saluting is annexed to him which is Timothie His mother was a Iewesse and a believer his father a Grecian Eunice his mother had brought him up in the holy Scriptures from a child him he styles his brother when he writes to him he calls him his Sonne because he writes with him he honours him with the title of brother Vt hoc negotium utriusque nomine authoretur that his request being commenced in the name of them both might bee armed with greater authoritie Hee was his brother not only in the faith in generall but in the Ministery in speciall One is your Doctour which is CHRIST and all yee are brethren Sosthenes our brother Saint Peter whom the Papists will have to be head of the Church and LORD over all the Apostles calls Saint Paul his brother though he came Postliminio after him It is said of our blessed Saviour hee is not ashamed to call us brethren and shall we be ashamed to call one another brethren All the faithfull are brethren we have one father and mother too but after a more speciall manner in an honourable office are the Ministers brethren Some are in higher places as the reverend Bishops some in lower as the inferiour Ministers yet all brethren the Maior and Aldermen are brethren the Iudges and Sergeants are brethren Bishops are to be honoured as Fathers inferiour Ministers to be esteemed of as brethren Meis conservis loquor tanquam obediens servus sayes Saint Ambrose Quanto sublimitas notior tanto humilitas pretiosior The higher the place the more precious is the humilitie of the Person I have knowne diverse Bishops that have used their inferiour brethren with greater humanitie humilitie and courtesie then many arrogant Schismaticall preachers would use their superiors Brethren should not be so Lord-like one over another that was a fault in S. Chrys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was too supercilious Brethren love accord support one another 1. Accidentally they may hate as Cain hated Abel Esau Iacob that is unnaturall naturally they love one another so should we if the people must have us above all abundance in love for our workes sake then we that be the workemen must abound in love one towards another else we are hinderers of the worke 2. Brethren accord sometimes there is discord among them nay rara est concordia fratrum brethren seldome agree that is the Divells pollicie and our corruption nature conjoynes them together So it should be with us in the ministerie CHRIST sent his Disciples two and two not one by one wee should not sever our selves one from another but be linked together one with another We should be like the Muses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they should be together as in place so in affection all Ministers are tanquam chordae in Cythara Colligatae as strings in a Lute tyed together and sounding together that will make a sweete harmonie Oh that all the Ministers in England did accord together in points of doctrine and in rites and ceremonies 3. Brethren support one another wee should not bee underminers but underproppers one of another frater à fratre adjutus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So it is in the 70. A brother helped of a brother is as a strong and high Citie we should support the good name and the goods one of another brethren must not be like the scoales in a ballance one up and another downe we must not goe about to pull downe one another in our Sermons but to set up one another It is the manner of some labourers almost in every Sermon to declame against ministers because they know it to bee a plausible theme to the people whose servants they are as one told Demosthenes being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers rather then God-pleasers The persons saluted 1. The house-holders 2. The household The house-holders the man and the woman the man is described ex nomine ex amore ex labore 1. By his name his name was PHILEMON Saint Hierom de nominibus hebraicis deriveth it from the Hebrew mire donatus wonderfully gifted of Spalal mirabile Nathan donatus Indeed his gifts were admirable or phi-lechem os panis corum the mouth of their bread But why may it not be a Greeke name He especially being a Grecian of Colosse Col. 4.12 PHILEMON quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our friend Gaius was the Churches hoast he the Churches friend in the same kinde too all that professed the name of CHRIST were welcome to him he was a friendly entertainer of them all 2. He is set forth by love not active but passive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that our dearly beloved above others our especiall friend not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may be dilecti that deserve no love as our enemies they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which deserve love in respect of the rare qualities and excellent vertues wherewith they bee adorned as PHILEMON was Some say he was Nobilis a noble man surely he was Dives a rich man in faith and in good workes too that was a load stone to draw love unto him Last of all hee is described ex labore by his labour fellow-labourer not in the harvest of the ministery pray you the Lord of the harvest to send forth labourers into his harvest but in the generall harvest of Christianitie Fuit cooperarius Evangelij non praedicatione sed facto he was a fellow-labourer in the Gospell not by preaching but by doing non praedicando sed praedicatores reciplendo not by preaching but by receiving the preachers Carthusian enlarges it further non fuit praedicator sed fidelium sustentator he was not a preacher but the sustainer and nourisher of the faithfull Fuit magnus quidem Christianus a Christian of great note They that put to their helping hand any kinde of way for the furtherance of the Gospel are the Ministers fellow-labourers that edifie their brethren in the most holy faith that exhort one another while it is called to day that comfort one another that are as bells to toll others to Christ are the Preachers fellow-labourers So was the Woman of Samaria that called the whole Citie to Christ those women that ministred to Christ of their owne substance Priscilla and Aquila tent-makers which expounded to
Apollos the way of GOD more perfectly Let us all thus be fellow-labourers and our labour shall not bee in vaine in the Lord. Iohn 12.26 Where I am there also shall my Minister be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is not to be understood tantummodo de Episcopis clericis only of Bishops and Clerks teach exhort and with sobriety Catechize thy family quodam modo episcopale implebis officium and thou shalt performe in a sort the office of a Bishop From the man he proceeds to the Woman Apphiah of Aph and Parah amplius fructificare She was fruitfull dayly more and more a fit name for a woman she must not be a barren Rachel but a fruitfull Leah abounding in the fruits of righteousnesse by IESUS CHRIST daily more and more this made her to bee beloved of Saint Paul too Forte fuit uxor Philemonis It is probable she was his Wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemes to mee and without a peradventure that shee was his Wife then a famous couple I would to God all married folkes were like to them So much of the house-holders now to the house-hold wherin some were Majores some Minores greater lesser the greater was Archippus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ruler of Horses It requires art to rule a Horse well and the Ministery is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The art of arts and the science of sciences who is sufficient for those things There bee many wild and untoward Horses in every congregation there had need be an Archippus among them This Archippus was the Bishop or Pastor of Colosse where PHILEMON dwelt say to Archippus c. Hee married the daughter of Philemon and Apphiah as some conjecture others sticke not to say he was their sonne It seemes to be out of all question that he kept in Philemons house because St. Paul joynes him with the house-hold To him he gives the title of fellow-Souldier because he fought under CHRISTS banner in the ministery as he did All Christians are Souldiers yea all men are Souldiers Vivere est militare to live is to warre the life of man is a warfare on the earth So soone as we are borne we come into a warfare but much more is the life of a Minister the Devill spites him above all the King of Aram gave this charge to his Souldiers fight neither against moe nor lesse save against the King of Israel only and the prince of darkenesse gives this charge to his instruments fight neither against moe nor lesse save against the Ministers only they pull us downe and we will pull them downe if we can this is the voice of all the Divells in hell A Preacher shall never want enemies a great doore and effectuall is opened unto me but there be many adversaries yet let us be strong and of a good courage 1. Wee have a Potent a faithfull a carefull and a loving Captaine he holdeth the seven stars in his right hand he fights for us he fights with us The Prophets hand was on the Kings hand when he shot and CHRISTS hand is on our hand when we preach 2. If we hold on faithfully to the end we shall have the Crowne of life they that have converted many shall shine as the stars for ever and ever He is not only a Souldier but his fellow Souldier Saint Paul was a Captaine in comparison of him being an Apostle yet he termes him his fellow The Angels are our fellowes nay it is said of Christ thou hast annointed him with the oyle of gladnesse above his fellowes Let no Minister disdaine to call his brethren fellowes though hee be set in never so high a chaire of dignitie in the Church Having saluted one in the house in speciall hee salutes the whole house in generall Cornelius à lapide affirmes that his house was the place of publike meeting appointed by Saint Paul where the Church did assemble together for that cause is his house termed a Church But then 1. He would have said to thy house the Church not to the Church in thy house 2. In the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy house but throughout thy house in every corner of thy house For in his house were children strangers and servants which were dispersed throughout the house Vniversam domum appellat honorifico nomine ecclesiae hee calls the whole house by the honourable name of a Church familiam ipsius ecclesiam appellat he calls his familie a Church He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an admirable man whose house hath the name of a Church It did resemble a Church in many things 1. In sanctitate in holinesse a Church is holy They be holy persons that come to Church Procul este prophani So Philemons house consisted of them that were holy he purged his house as David did A froward heart shall depart from me him that privily slandereth his neighbour will I destroy no deceitfull person shall dwell in my house he that speaketh lyes shall not remaine in my sight There was no coseners flatterers no lyars drunkards tale-bearers permitted in Philemons house an holy company therefore it might have the name of a Church 2. It is so termed propter ordinem A comely order is kept in a Church So was there in Philemons house The Queene of Shebah wondred at the sitting of Solomons servants at the order of his Ministers of their apparell drinking vessells c. So if a man had beene in PHILEMONS house he would have beene ravished with the decent and religious carriage of all in the house Men Women and children 3 Propter multitudinem for the multitude there be many in a Church So was there in Philemons house It is said of the house of â—aal it was full from end to end So Philemons house though large and ample yet it was filled from end to end 4. Propter exercitia pietatis for the godly and Religious exercises that were in it reading of Scripture singing of Psalmes prayers morning and evening and preaching too for before the Gospel was countenanced by publike authoritie they were faine to have preaching in houses As the Towne Clerk of Ephesus said the Law is open So now the Church is open there is no necessitie of house-preaching which is used by Brownists and Schismatikes This was a worthie familie which Saint Paul honours with the title of a Church such a familie was Iosuahs I and my house will serve the Lord Such a familie was that of the Centurions who as he had a great faith so he had great good government in his house his servants were at his becke he said to one come and he came goe and hee went doe this and he did it Such a familie was Cornelius's which feared God with all his household Such a familie had Iuliana to whom Saint Augustine
their particular Angels but their Angels neque enim ex hoc textu colligi potest singulos credentes singulos habere Angelos it cannot be collected out of this Text that every beleever hath a particular Angell for Christ useth the plurall number their Angels not the singular every ones Angell Take heed ye despise not one of these little ones for I say to you that in heaven their Angels doe alwayes behold the face of my Father which is in heaven There seemes to bee a greater validity in the third place Acts 12.15 When S. Peter stood knocking at the doore the maide perceiving by the voice that it was S. Peter for joy opened not but ran in to tell them thou art mad said they it is not he it is his Angell Peradventure they might understand it of a created Angell yet not of one that was appointed to him from his first entrance into the world but of one that God sent to him to comfort him while he was in prison to deliver him Vers. 11. Yet for all that it can hardly sinke into my head that they should be so fond as to imagine that an Angell would stand knocking at the doore Therefore it might bee translated a Messenger as Luk. 7.24 When the messengers of Iohn were departed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so here it is not he it is the Messenger that useth to come to us now and then and with whose voice thou and we are well acquainted If Lazarus had a speciall Angell me thinkes that should have caried his soule to heaven yet not one but many Angels did it Neverthelesse for mine owne part I will not be contentious I see no inconvenience in Zanchies opinion but much comfort rather if it had pregnant proofe out of the written word but let us sapere ad sobrietatem be wise to sobriety Calvin himselfe in his instit leaves it doubtfull Let it be sufficient for us that we are come to an inumerable company of Angels that have the charge aad protection of us by the appointment of God Almighty Shall such a man as I flee said Nehemiah Shall we feare that have God and his Angels to protect us There be a great company of devils but these holy Angels and Christ our Captaine will defend us from them all VERSE 23. THE next person to whom wee are come is the Church it selfe Where three points are offered to us 1. Vniversalitas the Vniversalitie of it 2. Dignitas the Dignitie of it 3. Stabilitas the Stabilitie of it For the Vniversalitie wee are come to the generall assemblie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnes congrego when as an whole Nation is gathered together as it was in Greece at the games of Olympus and other solemnities In honour whereof Isocrates wrote his panegyricall Oration The Archdeacons Visitation is called a generall but it might better be termed a speciall This is a right generall assemblie The Church is Catholique and Vniversall which Saint Augustine very wittily deduces out of the name of Adam of whom came all Nations In the Greeke it hath foure letters which poynt out the foure parts of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many shall come from the East and West North and South and eat bread with Abraham Isaac and Iacob in the Kingdome of Heaven Ierome de 42. mansionibus mans 16. Compares the Church to a pomegranate for the multitude that is in it tom 2. The Church a long time was shut up in Iudea which was in length scarse an 160. miles Hier. Dardano Wee are come to the generall assemblie i. to the whole number of the elect in generall Ribera restraines this to Angels The vulgar translation joynes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the former clause to the assemblie of innumerable Angels The Greeke Copies are repugnant to it This is a most excellent assemblie 1. These are particular assemblies At an assizes all the Countie doth not meete at a Parliament there is the representative body of the Realme not the positive never doe all nations meete together here shall be the elect in all Nations Ioel 3.2 Matt. 25.32 2. These assemblies are onely of them that be now alive and present in the world this shall be of all gods chosen that have beene from the beginning of the world and shall be to the end of it 3. These are mixt assemblies of good and bad among eight there was a Cham among twelve there was a Iudas among seven there was a Nicolas there shall be none but good 4. In these assemblies there bee jarres and contentions Act. 23. The one part was Pharisees the other Sadduces At Ephesus there was a great hurlie burlie the towne Clerke had much a doe to pacifie them there shall be all peace and quietnesse 5. These assemblies are broken up and the place may bee overthrowne as the banquetting chamber was wherein Herod feasted his Nobles yet without the hurt of any But the house fell on Iobs children and crushed them to peices This assemblie shall continue for ever and ever and the place too Let us all pray to GOD that none of us all bee exempted from this generall assemblie but that wee may bee annexed to it The second point is the dignitie of the Church they are the first borne Illyricus interprets this of the Fathers in the Old Testament that were the first borne in respect of us in the New Testament Aquinas by the first borne understands the Apostles that had received the first fruits of the spirit and they are said to be written in heaven as the Senators were called Patres Conscripti Ad Ecclesiam Primitivorum Vulg. transl i. to the Apostles that were in the Primitive Church Gorr Qui fuerunt primi fundatores Ecclesiae post Christum Lyra. But by the first borne understand all the Saints whose names are written in heaven Luc. 10.20 Oecum Theoph. Christ by a kinde of excellencie was the first borne hee was the onely Primogenitus because hee did primò aperire Virgineum uterum so did no other Epiph. contr haer l. 3. tom 2. Hee is Primogenitus omnis creaturae Col. 1.15 Primogenitus inter multos fratres Rom. 8.29 and Primogenitus Mariae and Vnigenitus too for none was borne of her but hee p. 342. init Wee also by him and through him are the first borne elder brothers Many were the dignities of the first borne 1. Hee had the antecedencie Hee that first opened the wombe and came first into the universitie of the world was senior to them all 2. Hee was his Fathers strength Gen. 49.3 3. Naturally hee was best beloved Isaak would not divert the streames of his love from Esau. 4. Hee was most precious Mich. 6.7 5. Hee had a double portion of goods and the inheritance was wholly his 6. Hee was the Lords Exod. 13.1 Consecrated to God Tradunt Hebraei primogenitos functos officio Sacerdotum habuisse vestimentum Sacerdotale quo induti victimas
not inordinately love it nor ambitiously affect it ô ambitio saith S. Bernard O blind and execrable ambition ambientium crux the very crosse of ambitious persons quomodo omnes torquens omnibus places how in displeasing and vexing of all doest thou please all Nil acerbius cruceat nil molestius inquietat nothing doth more bitterly torment more trouble and disquiet men Nil tamen apud miseros mortales celebrius yet for all that nothing is in greater request with wretched men than it let there bee Iohns among us in preeminence but let there be no Diotrepheses among us that love preeminence What did this Diotrephes how did hee behave himselfe towards Iohn he received him not Lorinus affirmeth he received neither his Epistle nor Gospel but the direct meaning is he received not his councell his authority his admonition in entertaining strangers contrariwise he rejected it he set slight by it he spurned it intollerable insolency Christ received him Diotrephes repelled him he was the Disciple whom Iesus loved Diotrephes hated him Christ tooke him into his bosome he will not take him into his booke he makes no reckoning of him Christ commended his Mother to him he will not receive Christs brethren upon his commendation had there beene nothing in him save his gray hayres without hee should have reverenced him The Galatians received Saint Paul as an Angel from heaven S. Iohn was an Angel of the Church a principall Angel yet Diotrephes regards him not this is the haughty spirit of ambitious persons they contemne all in respect of themselves they care for no body and indeede no body cares for them In not receiving of him he received not Christ and Christ will not receive him into his Kingdome at the latter day As he resisted Iohn so Saint Iohn will resist him where 1. there is a promise or threatning to doe it 2. the motives that urged him to it VERSE 10. PRoptereà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this cause for this his malepart dealing I will remember his deedes which he doth the vulgar hath admoneam breaking Priscians head But the Rhemists put admoneb◠in the Margent as a plaister to heale it withall I will admonish that doth not expresse the efficacie of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will call them to remembrance I will rub his memory with them to his shame not in a corner but before the whole Church Catharinus thinketh he will inflict some temporall punishment on him suddaine death as Saint Peter did on Ananias and Sapphyra or blindnesse as Saint Paul did upon Elymas the sorcerer but I thinke Saint Iohns zeale was not so hot I will remember it when he thinkes I have forgotten it But when If I come which is not spoken doubtfully but with a secret confidence in the goodnesse of God that hee shall come If I come as I trust in God I shall come I will remember his deedes that is as Aquinas doth well interpret it in omnium oculos manifestius arguendo deducam I will set them by a manifest reproofe before the eyes of all hee hath sinned openly and I will rebuke him openly which was Saint Pauls rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the workes that he hath done by his tongue or any other way I will make them to be remembred when he thinkes they be forgotten They that oppose themselves to God and his Church are with might and maine to be opposed by us Iannes and Iambres withstood Moses hee likewise withstood them made them to confesse their sorceries digitus Dei est It is the finger of God We see God is greater than the devill Zidkiah smote Micajah one the face saying When went the Spirit of the Lord from me that it should speak to thee Thou shalt see saith he in that day when thou shalt go from chamber to chamber to hide thee and be ashamed of thy doings Hananiah the false prophet brake the yoke on Ieremiahs necke which signified the captivitie of the Israelites affirming that God would so breake the yoke of the King of Babel But Ieremiah went to him told him to his face thou hast broke the yoake of wood but God will put a yoke of iron upon thy necke and the neckes of all the people And because hee had spoken rebelliously against the Lord Hananiah died the same yeare Amaziah bade Amos prophesie no more at Bethel for it is the Kings Chappell hee accused him in a letter to the King of high treason that hee had conspired against him and the land was not able to beare his words Amos spared him not a whit Thy wife shall be an harlot in the Cittie thy sonnes and daughters shall fall by the sword thou shalt die in a polluted land and Israel shall surely goe into captivitie Elias resisted Ahab our blessed Saviour the Pharisees Saint Iohn Baptist Herod Saint Paul Elymas the Sorcerer O full of all subtilty and all mischiefe thou childe of the devill thou enemie of all righteousnesse wilt thou not cease to pervert the right wayes of the Lord. Saint Athanasius withstood Arrius Liberius spake his minde freely to Valens the Emperour Saint Basil resisted Eunomius Saint Augustine was malleus omnium haereticorum an hammer to crush all heretiques in peeces Here Saint Iohn sets us a flagge of defiance against Diotrephes Wee must all plucke up the like courage against the adversaries of the truth Saint Chrysostome commends Azariah the high Priest for going into the temple to King Vzziah and telling him plainely it is not lawfull for thee to burne incense to the Lord. Hee compares him to a couragious dogge that drew him out of his masters house The man of God must be gentle toward all men apt to teach patient In meekenesse instructing those that oppose themselves So hee must be curst against some men as the cause requireth To give wilde horses the reine too much is to spoile them and their riders too To loose the cords of the shippe is to drowne the ship To be too remisse in the Church is to overthrow the Church Lenitives will serve for little soares but great soares must hove drawing plaisters otherwise wee doe not curare but occidere not cure but kill It is the worthy saying of Saint Cyprian our blessed Saviour commends the Angel of the Church of Ephesus that he could not beare them that were evill Wee must beare our owne enemies but our backes must not be so broade as to beare Gods enemies Then he makes an enumeration of his deedes they be in number 4. like foure stayrs in a ladder one higher than another the lowest staire of all is his prating the next to that is his not receiving of the brethren the third is his forbidding of others to doe it the last and greatest of all is his casting of them out of the Church We will take them in order Prating against us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a metaphor taken from
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
continue with Christ in our Temptations 675 Testament in what the Old and New testaments are equall 54. in what the New Testament is better than the old 294. A threefold difference betweene the Old and New Testament 318 319. the forcivenesse of sinne more clearely manifested in the New Testament than in the Old 324. it is the more comfortable covenant ibid. c. A Testament defined 362 Christs Testament twofold 362 Throne A twofold Throne 190. how we may goe boldly to Gods Throne 191. Thornie ground is neere to cursing 222 223 Tithes the taking of them an Argument of Greatnesse 259. whether Tithes be a perpetuall maintenance of the Ministery 260. They are perpetuall 261. what is ceremoniall and what perpetuall in Tithes 263 the difference betweene sacrifices and Tithes ibid. c. who must pay Tithes 265. whereof ibid. whether it be a sinne not to pay Tithes where the custome is not to doe it 267 whether they may give them to a bad minister ibid. hee that robbeth the minister of Tithes robbeth God 268 Tongue three things that may comfort us against an evill tongue 544 545. the persecution of the tongue a grievous persecution 545 Tryall vid. Temptations 474 Gods Tryalls begin with a Tragedy and end with a Commedy 481 V VAile Christs flesh called a Vaile 404. this Vaile is called A way A New way a Living way 404 405 Visitation It is twofold of Iudgement In Mercy 89 Vniversality It is no necessary note of the Church 451 452 Vnprofitable things may be sayd to be unprofitable two wayes 288 Vnregen the workes of the Vnregenerate please not God 444 Vowes what Vowes be lawfull 262 W. WAnder A wandring life is an uncomfortable life 533 Warning God warnes before hee warres 446 448 449 Warre It is lawfull on conditions 248 249. causes of it 249. sundry condemne it ibid by nature there is warre betweene God and us 253. God warnes before he warres 446.448 449. wals in warres are not the strongest munition 514 Water the Holy Ghost is called water 409 Waver we must not waver in our profession 409 Way how Christ is the way the Living way 405 Weakenesse it is twofold 528 Whoremongers God will Iudge and that many wayes 613 Will Gods will how revealed when and by whom 52 53. he accepts the Will for the Deede 475 Women Origens invective against them 662. S. Pauls and S. Iohns prayse of them 663 Word that Gods Word is never without fruite 141. we must take heede of Contemning the Word 179. the Word is a Lively Word ibid. Mighty and Powerfull 180. This power of the Word is set forth 1 Comparatively 2 Simply 180 181. It is lively 1 In the good 2 In the bad 181 this should gaine our Reverence to it 182 183 this before all other writings is to be propounded to the people by the preacher 183 the Word is a heart searcher 184. the Word is a Touchstone 205 the Word compared to Raine 220 the want of the Word miserable ibi we should be therefore thankefull ibid World It is of Gods making and therefore to be esteemed 57 what is meant by the World to come 87 88 In this world there is nothing but changing 278. whatsoever is worldly we must not bee too much in love with it 328 329 It is not eternall 371 the world is not the Saints Country 469 we are out of this world two wayes 625 Workes why called dead workes 207 Not meritorious 227 230 their proper end 228 one special good worke is to minister to the necessities of the Saints ib. our good workes shal not be forgotten 229. our best workes are defiled with some sinne 252 253. sinnes called dead workes 356. dead things and dead workes compared 357. sinnes well so called 357 358 the workes of the unregenerate please not God 444. the prayse of good Workes 628 the next way to be famous is to be full of good Works 692 examples 693 FINIS The Scriptures occasionally handled in this Booke either by way of Exposition Allusion or Reconciliation Lib. Cap. Vers. Page Genesis 2 2 149 Â 6 6 293 Â 22 2 473 Â 42 15 239 Â 48 16 576 Â 50 25 488 Exod. 2 14 503 Â 35 5 30 Â 40 20 331 Levit. 16 2 338 Num. 11 18 128 Â 19 1 2 354 355 1 Sam. 15 11 293 Â 21 9 180 2 Sam. 7 14 62 1 King 8 9 331 2 King 5 18 538 Â 20 3 584 585 1 Chro. 5 10 331 Iob 19 25 11 Psal. 12 4 545 Â 45 7 66 Â 91 7 685 Â 105 25. with the summe of the whole Psalmes 70. Â 110 1 74 Prov. 4 23 135 Â 26 11 61 Eccles. 12 12 680 Cant. 4 12 582 Esay 8 18 104 Â 9 6 390 Â 46 3 59 Â 53 3 98 Â 57 20 21 9 Mala. 3 8 268 Mat. 5 16 18 231 Â Â 24 27 Â Â 34 238 Â 10 3 41 693 Â 12 31 417 Â 16 18 118 Â 18 10 576 Â 27 4 113 Luke 1 74 11 356 Â 8 18 78 Â 14 33 430 Â 24 26 362 Iohn 5 17 150 Â 12 26 6 Â 13 34 670 Â 14 6 405 Â Â 9 677 Â 20 28 11 Acts 2 17 18 55 Â 9 4 189 Â 12 15 576 Â 15 36 681 Â 20 28 355 356 Â 21 13 687 Rom. 1 10 684 Â 2 5 217 Â 4 5 14 Â 8 8 443 Â Â 17 56 Â Â 26 298 1 Cor. 3 11 119 Â 9 5 609 Â 11 1 128 Â 13 1 15 16 Â Â Vlt. 13 2 Cor. 5 10 211 375 Â Â 20 54 Â 7 1 316 Â 8 12 30 Â Â 18 44 Â 11 22 26 25 Gal. 3 28 26 Â 4 4 117 Â Â 7 56 Â 6 10 16 228 Ephes. 4 5 209 Â Â 14 677 Â Â 26 27 Philip. 3 12 15 584 Â Â 13 158 Coloss. 1 16 58 Â 3 12 27 Â Â 23 30 1 Thes. 5 13 632 2 Thes. 1 8 339 Â 3 17 49 1 Tim. 2 5 587 Â 3 1 699 Â Â 4 5 608 609 Â 5 17 24 2 Tim. 1 24 701 Â 3 16 124 Â 4 15 423 Titus 1 6 608 609 Heb. 3 13 62 Â 5 4 280 Â 8 1 62 Â 9 27 211 Â 10 29 218 Â 13 17 39 Iam. 4 13 213 681 Â 5 16 41 42 1 Pet. 5 8 109 2 Pet. 2 22 61 1 Ioh. 2 27 67 Â 5 16 418 Revel 3 4 302 Â Â 11 188 Â 7 4 452 Â 14 4 302 Â 18 4 435 Â 22 12 445 FINIS A COMMENTARY VPON THE EPISTLE OF St. Paul to PHILEMON THis Epistle hath beene questioned as well as others yea above others There were some in St. Chrysostomes St. Ambrose and Saint Hieromes time that would have it to be quite wiped out of the sacred Canon two motives induced them to it the brevitie of it for the manner
the levitie of it for the matter A short thing not worth the reading then away with the LORDS prayer with some of the small Prophets Abdie Nabum Sephonie Who art thou that despisest the day of small things Zach. 4.10 There was a little Citie and a wise poore man in it So here is a little Epistle and a wise poore man in it namely Onesimus whom God made rich in faith and in the graces of the spirit Our little Sister sayes the Church must not be contemned He that made the Camell and the Elephant made the Ant and the Bee too The same God is Author of little Epistles as well as of great they be all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inspired from above by God God made Pella as well as Hierusalem Lot said of Zoar is it not a little one Let my soule fly thither and live this Epistle is but a little one yet fly hither and your soule shall live Ye shall find much heavenly foode in it the shorter the way is the sooner it may be gone the shorter the Epistle is the sooner it may be read therefore read it to the comfort and instruction of you all The second thing that displeased them was the levitie of it for the matter of the Epistle trifling things are handled in it 1. It was written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for one man that good Shepheard left 99. sheepe in the Wildernesse and sought up one One soule is to bee saved being more worth than a world One man is Gods Image and our brother therefore not to be neglected 2. For a base man 1. A servant CHRIST tooke on him the forme of a servant In saeculo there is great difference betweene a Master and a servant In Christo equall CHRIST died for servants as well as for masters Saul sought his fathers Asses and should not Saint Paul seeke up Gods servant 2. A fugitive the prodigall sonne was a fugitive yet his father embraced him Saint Paul reduced him à fugâ from his flight and caused him to flie to Christ with the wing of faith he lost his earthly master and found an heavenly master as Saul seeking Asses lighted on a kingdome 3. A thiefe he stole from his Master I but he did not continue a thiefe Saint Paul was a blasphemer and a persecutour the good thiefe was with CHRIST in Paradise the young man which Saint Iohn commended to the Bishop became a thiefe a master thiefe yet Saint Iohn went to him in his owne person and reduced him to CHRIST againe this thiefe became a good Spirituall thiefe one of those that did rapere regnum Caelorum therefore this Historie is worth the reading 2. There be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it matters of small importance as Verse 22. he is sollicitous for his lodging so he is for his cloake and Christ sent messengers to provide a lodging for him therefore away with the Gospell of St. Luke and the 2. to Timothie In this Epistle is to be considered 1. The gate or entrance into it 2. The house it selfe or substance of the Epistle Verse 4. An entrance is made into it by a wise a Christian a loving an eloquent salutation where 1. The persons concurring in it 2. The blessings wished in it 3. The persons are saluting or saluted the person saluting is described by his owne name by his masters badge or Liverie His name is Paul his Hebrew name was Saul he was an Hebrew of the Tribe of Benjamin King Saul and hee were of one Tribe Paul is a little name and being the Apostle of the Gentiles hee takes most delight in that Saint Hierome supposeth he tooke this name of Sergius Paulus the proconsull tanquam à primo ecclesiae spolio as of the first spoile among the Gentiles which he tooke out of the Devils mouth as Scipio was called Africanus of Africk which he subdued and Metellus Creticus Creete which he conquered so he was called Paul of Sergius Paulus whom he converted There may be some probabilitie of it but Saint Augustins interpretation is rather to be embraced Paulus i. e. modicus pusillus de Saulo Paulus de superbo modicus immò minimus as he interprets his owne name minimus apostolorum 1 Cor. l5 9 It is nomen humilitatis a name of humilitie in that we must all be Pauls having a base and lowly opinion of our selves In the next place he is described by his masters badge or livery not the Apostle of Iesus Christ but the prisoner of Iesus Christ which is greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there can bee no greater thing to glorie of than this Some may be the Apostles of IESUS CHRIST as Iudas was yet not the prisoner of Iesus Christ the Apostles themselves gloried in this that they were counted worthy to suffer for the name of Christ. He uses this title to mollifie the heart of Philemon and to make it more inclinable to his suit for Onesimus hee must needs have an heart of iron that denies the request of a poore prisoner and the prisoner of Iesus Christ. There bee vincti diaboli vincti Iesu Christi Zedekiah was a prisoner bound in chaines by the King of Babel He was imprisoned for rebellion not for religion Barabbas was a famous prisoner as we say famosum scortum He was against Christ not for Christ. The good thiefe on the Crosse was a prisoner yet not for Christ but for his owne evill deeds we receive worthie of that we have done though Christ in mercy had compassion on him The Iesuits have alwayes boasted of their bonds imprisonment and martyrdome as they did in Wisbich Castle in Fremingam Castle and in other places they were vincti Papae non Christi The Popes not Christs prisoners All Queene Elizabeths dayes all KING Iames his dayes all King CHARLES his dayes never any was imprisoned or put to death simplie for Religion if they could have kept their fingers out of treason they might have kept their neckes out of the halter I would they would listen to that of Cyprian ardeant licet flammis what though they give their bodies to be burnt though they be cast to Wild beasts non erit illa fidei Corona sed paena perfidiae non religiosae virtutis exitus gloriosus sed desperationis interitus that is not the Crowne of Faith but the punishment of perfidiousnesse not the glorious end of religious vertue but the miserable destruction of desperation The Donatists complained of their persecution as the Brownists and Sectaries doe amongst us but as Saint Augustine told them yee suffer non propter Christum sed contra Christum persecutionem patimini non à nobis sed à factis vestris CHRIST was whipped that was persecution CHRIST whipped some out of the Temple that was no persecution Sarah beat Hagar and the Apostle calls that no persecution Ismael mocked Isaac and that hee calls a persecution Quid
Saint Paul Onesimus What was Onesimus whom Paul begate A servant a fugitive and a thiefe too yet Saint Paul disdained not to preach to him God hath his chosen among all among harlots as Rahab among Publicans as Zacheus among the Pharisees as Nicodemus among Persecutors as Paul among thieves as the young man whom St. Iohn recalled among poore distressed servants as Onesimus therefore let us preach to all The other thing on the part of Onesimus is his happy change Where is to be considered 1. What he was 2. What he is hee was to thee unprofitable in being unfaithfull in thy service in purloyning from thee but now is profitable to thee and mee to thee pro te orando by praying for thee to mee mihi ministrando in ministring unto mee There must be an alteration in us all Such were some of you but ye are washed but ye are sanctified I was a blasphemer I was a persecutor but I am not so now we must all shoot at that Butt Onesimus was unprofitable but he became profitable Yee know the doome of the unprofitable servant Binde him hand and foot and cast him into outer darknesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Tertullian are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable profitable Bees not unprofitable drones telluris inutile pondus a company of Lubbers that are good for nothing Saint Paul doth not commend Onesimus for being profitable to himselfe but to him and Philemon He that is not good for himselfe is good for no body there our goodnesse must beginne but it must not stay there doe good to all so be profitable to all Saint Paul here rhetorically and piously descants on the name of Onesimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is utilis Profitable before he was Onesimus by antiphrasis as lucus quia minimè lucet a wood à lucendo because there is no light in it now he is the right Onesimus The Scripture is eloquent Prophetarum ac Apostolorum scriptis non solùm nihil sapientius verum etiam nihil eloquentius mihi videri potest they did not sequi eloquentiam sed eloquentia sequuta est eos not follow after eloquence but eloquence followed after them Saint Paul in that place where he sayes he speakes like a foole quà m sapienter dicit quà m eleganter How wisely nay how elegantly doth he speak He that markes the Scripture diligently sayes Saint Chrysostome will neither desire the smooth style of Isocrates nor the swelling style of Demosthenes nor the grave style of Thucidides nor the high style of Plato If we have good names we should be answerable unto them There were two Martyrs the one Vitalis the other Agricola both suteable to their names Vitalis shewed that he contemned hanc vitam this life and sought a better Agricola sowed the seed of a spirituall life here that he might reape eternal hereafter Basils Mother was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 membrum not only for the elegant proportion of her body but chiefely for the elegancie of her manners St. Aug. commends one Profuturus to Hierom whom he hoped by both their endeavours verè fore profuturum to be profuturus indeed Saint Hierom finds fault with Bonasus because he presumed too much on his name An ideo tibi bellus videris quia justo vocaris nomine Dost thou thinke that thou art a fine man because thou hast a fine name As if they bee not called Parcae quia minimè parcunt The former part of Onesimus life was contrary to his name the latter part was correspondent to it Onesiphorus for whom Saint Paul prayes hath a name not much different from Onesimus he according to his name brought great profit to Saint Paul and all the Saints as Onesimus did after his conversion if we have good names let us verefie them by our good lives VERSE 12. THe second Plea is ex parte Pauli Who is singularly well affected to Onesimus he testifies his love to him 1. By sending him 2. By suing for him 3. By unfolding the cause of his sending Negativè Verse 13. Affirmativè Verse 14. Not as if he had sent him before but having runne away from PHILEMON hee sends him to him againe though hee could hardly have spared him It seemes it was not well done of him for Deut. 23.15 Thou shalt not deliver the servant to his Master which is escaped from his Master unto thee We must not deliver him hero irato to his Master when he is angry in a rage and fury but wee may deliver him hero placato to his Master pacified as Saint Paul here doth for hee had his wrath allayed with many sweete arguments Religion doth not overthrow politie evert the degrees of superioritie and inferioritie that be among men In CHRIST there is neither bond nor free Male nor Female we are all one in CHRIST IESUS True indeed we are all one in Christo but not in mundo in CHRIST but not in the world CHRIST hath dyed indifferently for all for servants as well as for Masters yet the degrees that be in the world must be retained and acknowledged to the end of the world Masters must have a Sovereignty over their servants and servants must subject themselves to their Masters The Angell said to Hagar being runne away from Sarah her Mistresse returne to thy dame and humble thy selfe under her hands Saint Paul here sends Onesimus to Philemon againe But how doth he send him Not with a passeport from Constable to Constable but with a letter of commendation and with a request to entertaine him I have sent him something unwillingly because I had so good use of him thou therefore receive him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 receive him unto to thy house grace favour and mercie pardon all that is past all the wrongs hee hath done to thee raze them for ever out of the booke of thy remembrance receive him into the lap of thy love There must be a reconciliation betweene Christians all offences must be buried As the elect of God put on tender mercies forbearing one another forgiving one another as GOD in CHRIST hath forgiven us 1. GOD offers reconciliation to us If a man put away his Wife and she become another mans shall he returne againe to her thou hast played the harlot with many lovers yet turne againe to me saith the LORD And shall we be so hard hearted as not to be reconciled one to another Let us be mercifull as our heavenly Father is mercifull 2. All we doe is abominable in the sight of GOD without it If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee thou shouldest have done it before yet better late than never Lay downe thy offering not upon the Altar but before the Altar First be
Widdow he gives her this charge go sell the Oile pay them thou art in debt unto and live thou and thy children of the rest We may not live wee and our children on that which is another mans that is an unlawfull living and Gods blessing cannot be expected on it 2. GOD will have his owne worship to give place unto it I will have mercy not sacrifice We may not sacrifice to GOD of that which is another mans The Athenians came to Phocion for money towards a solemne sacrifice to whom he returned this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were a shame for me to give to you and not to pay this man pointing out his creditor that which I owe him GOD will have thee to serve him with thine owne not with that which is other mens yet small reckoning is made of it We goe a borrowing with Asahels feet a paying with Mephibosheths Augustus Caesar would needs buy the Senators bed that slept so securely being so much in debt he wondred how he could sleepe it never breakes our sleepe we take thought how to borrow none to pay VERSE 19. HE gives him a bill of his hand for it I Paul have written it with my owne hand Noverint universi per praesentes me Paulum firmiter teneri obligari c. Thou hast my word and my hand too therefore doubt not of it I but what is Saint Pauls word or his bond worth he made many rich yet he himselfe was poore his wealth consisted in a cloake a few bookes and parchments Though his estate was not great yet his credite was great He could take up upon his bare word among well disposed Christians many hundred pounds I will repay it It is my owne debt now and I will see it discharged we ought to be mervailous circumspect before we give our word or bond for any He is a foole in the judgement of wise Salomon that does it rashly he is worthie of no favour take his garment that is surety for a stranger take his bed from under him Before hee was a free man now he is a bondman nay he is taken in the snare of his owne mouth he is as a bird in a snare Let us looke carefully before wee leape The best cast at dice say some is to cast them quite away the best surety is not to be surety for any hee that hateth suretiship is sure but if we be once in bonds let us labour to unbinde our selves so soone as wee can as deere to deliver our selves out of the hands of the hunter and as birds out of the hand of the fowler Regulus though an heathen stood to his word to the death If we did live as it becommeth Christians there should need no greater bond then the word of a Christian. The saying is by the word of a King who would not take a Kings word so royall are they in their performances CHRIST hath made us all Kings to GOD his Father therefore we should have a singular care of any of our bare words though the witnesses dye yet God that heard our word lives for ever But we are fallen into such an age that many mens bonds are of no validity Sampson broke the coards and some breake the seales of greene waxe at their pleasure they make no account of paper or partchment bonds till they bee cast into iron bonds Some put their hands and seales to a writing that make no conscience of the accomplishment of that which they have written They are content to goe so farre with Pilate as to acknowledge their hand writing what I have written I have written but they will not say what I have written I will performe Saint Paul was of another minde as he gave him his hand for the payment so he gives him his heart and faithfull promise to pay it I will repay it Then there followes a mitigation not an abrogation of the debt Albeit I doe not say quamvis veraciter dicere possem sayes Carthusian though I might truly say it how thou owest to me a farre greater matter than this even thine owne selfe also or besides That which the Minister receives of us is not a benevolence but a debt you are bound to pay it for you owe it But what is it that we owe to the Ministers and Preachers 1. Love not a single but a singular love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-abundant and overflowing love Nebridius said of Saint Augustine that he did nimium amare and was nimium amatus he loved too much and the people loved him too much Where is that nimium now especially on the peoples side 2. Wee owe them reverence Herod reverenced Iohn Baptist. Alexander honoured Iaddus the high Priest to the admiration of all his followers Gratian wrote letters to Saint Ambrose with his owne hands Valentin the elder called him father Valentin the younger though an Arrian rose up to him in token of reverence when he came into the Consistory Cornelius gave too much respect to Saint Peter we give too little to Saint Peter and Saint Paul too 3. We owe them maintenance Who goeth to warfare on his owne cost Who planteth a vineyard and eateth not of the fruit thereof Who feedeth a flocke and eateth not of the milk thereof yet many great cowes in many parishes that give little milke to the shepheards nonne vides arcam inanem praepositi tui sayes Saint Augustine dost not see his chest emptie that is over thee in the Lord Saint Basil complaines of want Nazianzen sayes of himselfe that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little and a poore shepheard the like complaint may many painfull Preachers take up in England 4. Wee owe them obedience Obey them that have the oversight of you and submit your selves As the people said to Iosua so must we say to the Preacher in the pulpit speaking to us in the name of God all that thou commandest us we will doe and whithersoever thou sendest us wee will goe if they command us to goe out of the Church we will doe it but if they command us to observe the orders of the Church we will not doe it we will give them the hearing but not the obeying nay we will heare at our leysure and doe at our pleasure Wonderfull is the debt we owe to the Ministers wonderfull is our negligence in paying of it we owe them our goods He that is taught in the word make him that teacheth him partaker of all his goods we owe them our eyes we owe them our lives Priscilla and Aquila layd downe their neckes for Saint Paul We owe them our selves as it is in this place for we have the salvation of our soules and bodies from them Instrumentally they be called Saviours In so doing thou shalt save thy selfe and them that heare thee VERSE 20. HAving used his Christian Rhetoricke for the receiving of Onesimus he shuts
up that his suite and petition first with a vehement obsecration in this Verse then with a confident presumption in the next 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea the Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answereth to the Hebrew Nah or Annah sayes Hieronymus Est quoddam adverbium blandientis a flattering or fawning adverb if we may so terme it est vox obtestantis per eam adjurat Philemonem thereby he doth insinuate himselfe into Philemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding to the name of Onesimus that signifies profitable or pleasant let me have joy of thee in receiving of him if thou grant my request thou joyest mee at the very heart if thou deny it thou makest me a sorrowfull man and without heart The people ought so to carry themselves that the Ministers may have joy of them that they may watch over you with joy not with griefe for that is unprofitable even for you Let us not grieve them by our notorious sinnes by our malevolent tongues smiting Ieremie with the tongue by an injurious detaining of their right from them Let us adde to their joy what we can not to their griefe Yet some perverse and froward people deale with their Ministers as Esau did with Isaac and Rebeccah make them weary of their lives Why what joy refresh my bowels in the Lord. Some thinke he calls Onesimus his bowels he rather speakes of his owne bowels If thou receive him thou shalt make my very bowels to leape in me for joy So acceptable a thing will it be to me We refresh the bowels of the Saints diverse wayes 1. By meat and drinke So did Cornelius 2. By clothing them So did Dorcas 3. By comfortable words So did Elkanah Hannah 4. By loving deeds So PHILEMON refreshed Saint Paul by a kind receiving of Onesimus at his request Let us all refresh one another here that we may all meete in the place of eternall refreshing hereafter VERSE 21. THen he closes it up with an holy presumption Trusting not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in thy hearing but in thy obeying whereof I have had already comfortable experience knowing that thou wilt not only doe this but a greater matter if I shall request it of thee more than I say A good and a religious people will not onely doe that which the Preacher requires but more too Moses desired but so much as would serve for the tabernacle yet the Israelites brought more Gehazi in the name of Elisha yet he abused his name requested but one talent Naaman gave him two Saint Paul entreated the Corinthians to contribute to the poore Saints at Hierusalem to their abilitie yet they gave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above their power or abilitie but it were well now adayes if the people would doe so much as the Ministers require though they did no more We desire kinde usage no surplusage VERSE 22. THe conclusion of the Epistle Which hath three branches An invitation in this Ver. A salutation 23.24 A valediction 25. In the invitation 1. There is the substance of it 2. The reason of it the substance is this but withall preparing me a lodging This makes for Onesimus sayes Chrysostome because St. Paul himselfe will come shortly and then he shall see what is and hath beene the usage of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together with other private matters which I will not insist in make ready to thy former favours adde this also A lodging Such as strangers are wont to have Saint Hierom is of opinion that he would have him to prepare an house for him in the middest of the City a large and a spacious house because especially after his imprisonment a great number would flocke to his preaching yet it is very like that St. Paul meanes a lodging in his own house because there he might be boldest and because it was a religious and well ordered house Saint Chrysostome collects from hence that Philemons house was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Inne for all Saints It might be so very well as Gaius was St. Pauls host and the host of the Church too Howsoever St. Paul would have him to prepare a lodging for him there not as if he needed so great preparation a little would content him and his trayne should not bee great but hee speakes it ad amplitudinem fiduciae majoris familiaritatis spem for a declaration of the confidence he had in him and a demonstration of the familiarity that was betweene them prepare me also a lodging No doubt but when Philemon read this clause of the letter he gave an eccho in mind saying I will Paul with all my heart thou shalt be exceeding welcome to men we should be all willing to receive CHRISTS members chiefely his Ministers into our houses our houses shall prosper the better for it The Shunamitish woman got a Sonne to her great joy by entertaining of Elisha Zaâ—heus gained by CHRISTS comming to his house by it he was made the Sonne of Abraham We never read that Gaius had the lesse for keeping open house to the faithfull Ambrose that noble man which kept Origen in his house was the more beloved of God and the more renowned in the world Cassianus St. Ignatius his host hath his name by that propagated to â—ll posterity If any Pauls come to us let us doe as Zacheus did come downe hastily and receive them joyfully and Christ will lodge you in his house at the latter day Matth. 25.35 Then followes the reason of it because I am in great hope to come to thee shortly Philemon happely might reply dost thou speake for a lodging Paul thou art lodged already being in priâ—on I but sayes he I trust to be dislodged of that shortly which is â—llustrated by the instrumentall and the efficient cause the instrumentall is their prayer the efficient Gods goodnesse in delivering him out of prison Through your prayers not say through my prayers but yours in modesty ascribing more to theirs then to his owne And indeed the prayers of all religious persons availe much if they be fervent By the prayer of Moses the red Sea was divided Water gushed out of an hard and stony rocke by the prayer of Iosua the Sunne stood still till he had gotten the victory over his enemies the prayer of the three children quenched the violence of the raging fire the prayer of Daniel stopped the mouthes of the Lions the prayer of Ionah brought him out of the Whales belly the prayers of the Church brought Saint Peter out of prison and their prayers here bring Saint Paul out of prison When Marcus Aurelius Verus the Emperour was in Germanie there was such a drought in the armie as that man and beast was like to perish the legion called Melitina afterwards Iulianea being Christians fell downe on their knees in the open field sent up a piercing prayer to heaven Immediately there fell such
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
bee understood of Salomon then of Christ he is the fairest among men Verse 2. Grace was in his lips he rideth on the word of truth Princes have thrones so hath CHRIST Salomons throne was but for a short time this for ever and ever What manner of kingdome administred in equity Isai. 11.3 swayed with righteousnesse there is no respect of persons with him he is just in his government he will punish the wicked comfort and defend the godly CHRISTS Scepter is a scepter of righteousnesse there is no partialitie no unjust dealing with him If his owne servants sinne he inflicts punishment on them as well as on the wicked judgement beginneth at his owne house first If a King will reforme his kingdome he must reforme his owne court first so doth CHRIST in the government of the world if they of his owne family offend he will begin with them first Moses murmured therefore hee lost the enjoying of the land of Canaan David a man after Gods owne heart committed adultery therefore his wives were deflowred before his eyes and he had like to have lost his kingdome for it Therefore let not us that be within the Walls of the Church flatter our selves in our sinnes wee may drinke c. CHRIST will be mercifull to us nay his Scepter is a Scepter of righteousnesse he must punish sinne wheresoever he findes it VERSE 9. THat the Scepter of CHRISTS kingdome is a Scepter of righteousnesse hee proves by two effects he loves righteousnesse and hates iniquitie ergo it is a Scepter of righteousnesse Hebr. It is because both are good and true The cause of good government is the grace of God and God rewardeth good government Thy God by generation Ours by creation Hath anointed thee Hereby hee is distinguished from GOD the Father as Genesis 19.24 GOD the Father anointed him in respect of his humanity With the oyle of gladnesse with the graces of the Holy Ghost which make the hearts of the faithfull glad and cheerefull to every good worke as they that were anointed in the time of the law were made the fitter to those businesses which GOD injoyned to them Further because they made CHRIST glad to powre downe those graces on his Church IESUS rejoyced in the spirit Luk. 10. We are Christs fellowes as men as members of his body and as his brethren we are anoynted touch not mine anoynted Psal. 105.15 and 2 Cor. 1.21 Wee in measure hee above measure Rom. 12.3 Io. 1.16 Io. 3.34 he is Sanctus Sanctorum Who be those that are Christs fellowes Surely the faithfull wee are his servants and fellowes too The head is above all the members of the body yet the head and members are fellowes the husband hath a superioritie over the Wife yet the man and the Wife are fellowes Christ is our Husband we by his grace and favour are his Wife therefore his fellowes the eldest Sonne and heyre to a Nobleman hath many prerogatives above the rest of his brethren yet in that they be brethren the Sonnes of one Father they are all fellowes So CHRIST our elder brother is above us yet because wee are his brethren wee may bee termed his fellowes By this oyle of gladnesse is meant nothing else save the graces of the spirit The oyntment shall teach you sayes Iohn the Holy Ghost is this oyle or oyntment Where we have many observations and instructions 1. All the oyle that we have comes from God we have no grace but it is of him the uprightnesse of Noah meekenesse of Moses zeale of Phineas sincerity of David the patience of Iob the hope of Abraham the wonderfull faith of the Centurion the knowledge of Ezra and Paul that spake with tongues more than all the courage of Peter all is of God it is he that anointed us with his holy oyle therefore let us be proud of no gift but use all in feare and trembling to the glory of the giver There is one that bestowes precious oyle on thee with that thou anointest thy face and hast a cheerefull looke thou art not to praise thy selfe but him that gave thee the oyle all our spirituall oyle comes out of Gods shop therefore let us magnifie him for all if hee anointed Christ much more us hee was anoynted with this oyle as he was man otherwise as he was God he had all fulnesse of himselfe 2. If Christ were anointed above his fellowes then his fellowes also are anointed though not in that measure hee was wee have a little Crewse full of oyle but he hath a great Pot full of it yet every Christian must have some oyle else he is a Christian in name not in deed Hence it is that we are called Christians of Christ because wee are anointed as he was but none may be called Iesuits of Iesus because there is no Saviour beside him wee may communicate with him in the name of Christ but not in the name of Iesus and if we be Christs members we must have some oyle as well as our head Saint Paul profited in the study of the law above his fellowes therefore his fellowes profited something CHRIST was annointed above us therefore wee must bee anointed too If thou hast no knowledge in the will of God no faith no zeale hope meekenesse patience thou art no Christian therefore let us intreat the LORD to anoynt us with this oyle dayly more and more 1. Oyle was a token of consecration in the time of the law Aaron and his Sonnes Saul David and all the Kings by oyle were consecrated to the Lord and set apart to an holy use Iacob powred oyle on the pillar whereof he was purposed to make an altar to the Lord. So we by this heavenly oyle of the spirit are dedicated to God as a royall Priest-hood an holy nation a peculiar people zealous of good workes 2. Oyle gives a sweet taste to the meat whereupon God commanded that on the meat offering should be powred oyle and incense oyle for the tast and incense for the smell So this spirituall oyle of Gods graces makes us a sweet and pleasant meat to the Lord the wicked he will spew out of his mouth but in us that are seasoned with the oyle of the spirit he takes singular delight 3. Oyle supples the wounds that be in a mans bodie The Samaritane powred oyle into the wounds of the man that lay halfe dead by the high way side so the oyle of the spirit supples us against the wounds of sinne a certaine perswasion being setled in our hearts of the love of God towards us in Christ. 4. Oyle makes a man nimble therefore wrastlers in all ages were wont to anoint themselves with oyle that they might bestirre their joynts the better So the graces of the spirit make us more lively in Gods service to wrastle with great alacritie with Satan and all the enemies of our salvation 5. Oyle keepes the body Soluble and is a meanes to purge it from many grosse humours
So the graces of the spirit clense us from many sinnes which are the corruptions of the soule 6. Oyle swims aloft above all other things it will have the preeminence above all liquid things So the oyle of the Spirit carries us aloft makes us to have our conversation in heaven 7. Oyle makes the lampe to burne the five foolish Virgins went to buy oyle for their lamps So the oyle of the Spirit makes us to continue burning in zeale and all good workes 8. Oyle makes a man chearefull he hath given him oyle to make him a cheerefull countenance when men would looke cheerefully they annoint their faces with oyle So the graces of the spirit infuse unspeakable cheerfulnesse into the faithfull for this cause it is called the oyle of gladnesse none so merry none so cheerfull as they that bee anoynted with this oyle There was great joy in Samaria when this oyle came to the City when the Gospell of Christ was planted among them The Iaylor rejoyced with all his household that by Saint Pauls Preaching he believed in God the Christians in the Primitive Church being for the most part poore folke eate their meate with gladnesse and singlenesse of heart praising God This oyle makes us exceeding cheerefull in all estates and conditions Sometimes indeed we have cause of weeping for our selves and others Saint Peter wept bitterly for his denyall of Christ. There be some of whom I tell you weeping yet this cheerfull oyle of the Spirit comforts us in the middest of all calamities whatsoever in Sicknesse poverty in the losse of goods and friends too yea in the houre of death it selfe David was in a pittifull taking the City was burnt wherein he was his wives taken prisoners the people ready to stone him yet having this oyle in him he was of a cheerefull heart It is said of him yet David comforted himselfe in the Lord his God Some are afrayd to become strict livers because they suppose there is no mirth in that way Christians must be ever weeping with Heraclitus they may not goe to the Taverns and Ale-houses they may not bee dancing skipping and rejoycing as other men yes verily they that be right Christians anointed with this oyle of the Spirit are the merriest men in the world they may in some respect though not as he did be alwayes laughing with Democritus There is no peace saith God to the wicked if no peace then no true joy they may be merry in their cups as Belshazzar was but the soundest mirth is among the godly that are anointed with this oyle of gladnesse Come Warre peace health sicknesse death life they are merry in the Lord ready to sing as the Swanne doth at the sight of death What a joyfull man was Saint Paul when he was in the Lions mouth at Rome I am now ready to be offered henceforth there is laid up for me a Crowne of righteousnesse Therefore let us intreat the Lord to anoint us with this oyle of gladnesse it surpasseth all the joy and mirth in the world All the faithfull have some of this oyle but Christ is anointed with it above us all Semper excipio Platonem said hee So when we talke of rare and excellent men we must say we alwayes except our Saviour Christ. Noah was a famous man Abraham a notable man Moses David Salomon were of great renowne Peter Paul Thomas were adorned with singular graces yet Christ is many degrees above them As he sayes of a good huswife many women have done valiantly but thou surmountest them all So though many of GODS children were beautified with the oyle of the spirit yet CHRIST surmounts them all he is annointed above his fellowes they were as starres he as the Sunne Therefore let us all doe reverence to him we are Saints but he is Sanctus Sanctorum and of his fulnesse we all receive The principall scope of the place is this CHRIST is above all above all men above all Angels above all creatures whatsoever Which must needs bee a pillar of singular comfort for us to leane upon that the King and protectour of the Church is the high mighty and eternall God all stoope to him Let Satan spew out the Sea of his malice against us let his instruments rage never so much let the cruell and bloud thirstie Iesuits be continually plotting against us as out of all question they are never idle yet let us not be dismayed CHRIST our head and keeper is above all he hath all power in heaven and earth hee sits in the high tower of heaven sees all their doings and laughs them to scorne This doctrine concerning the deity of CHRIST in the pressing whereof the Holy Ghost is so large and ample is not lightly to bee passed over let us all apply it to our owne hearts that it may bee a bultwarke to us in the time of need that seeing he is God blessed above all for ever and ever so we may boldly put our trust in him in this world count our selves safe under the shadow of his wings and reigne with him in the world to come VERSE 10. AN other Argument from the Creation of the world Christ is the maker of heaven and earth therefore GOD Ier 10.11 Psalme 102.25 This Psalme intreateth of the deliverance of the Church out of captivity in Babylon of the re-edifying of the Temple and the repairing of the Walls of Ierusalem which is further to bee applyed to our deliverance from sinne to the building up of the Walls and Temple of the Church whereupon the Psalmist converteth his speech to CHRIST the true instaurator of the Church Lord to whom all Creatures are subject as servants to their LORD In the beginning therefore CHRIST was before that beginning Io. 1.1 Before Abraham was I am Io. 8.58 CHRIST is the beginning of the world who was before it had a beginning Layd the foundation of the earth made it firme sure and solid so as it cannot be moved contrary to those Philosophers that are of opinion that the heavens stand still and the earth moveth though it cannot be discerned with the eye And the heavens i. all the heavens the firmament and the ayre are the workes of thy hands it is a metaphor borrowed from Carpenters and Masons else God hath no hands CHRIST in setting up the building of the world observed an other order then earthly Artificers When they goe about to build they lay the foundation first and set on the roofe afterwards for they cannot build otherwise but this celestiall builder made the roofe first and the foundation afterwards first he spread forth the heavens as the roofe and afterwards laid the foundation of the earth which was a lively demonstration of his unspeakable power Heaven and earth is the workemanship of CHRIST the high and eternall God In that respect it should be admired by us all if thou haddest a picture of Apelles making that famous and renowned Painter wouldest
forsake mee the Lord will take me up sayes the Psalmist Even then at the houre of death hee will command his Angels to take our soules and carry them up into Abrahams bosome there to praise him for ever world without end CHAP. 5. IN the latter end of the former Chapter was contained a transition to the Priest-Hood of CHRIST now he enters into the discourse of it wherein he is very ample because many excellent points of celestiall doctrine be comprized in it 1. A proposition concerning the Priest-hood from the first Verse to the eleaventh evinced by a comparison betweene the High Priest and him 2. A large explication of it wherein 1. An entrance to the explication by a new exordium preparing them to it Verse 11. to the end of the sixth Chapter 2. The explication it selfe Chap. 7.8 and 9. The proposition concerning the Priest hood is set downe 1. Generally by an enumeration of the qualities required in a Priest in the foure former Verses 2. An Application of them to Christ from the fifth Verse to the eleavenâ—h In the setting downe of the proposition in generall these circumstances are unfolded to us 1. His affinitie with the people 2. The end why the Priest is ordained 3. The object whereabout he is occupied 4. One principall poâ—nt wherein it doth chiefly consist 5. The manner how he executes his office with a fellow feeling of the infirmities of his brethren ratified by the cause having himselfe an experience of the same infirmities Which is confirmed by an effect whereunto he is bound 6. His calling to his office illustrated by an example In the Application of it 1. He shewes that Christ hath a lawfull calling to his office as the Priests had which is confirmed by two divine testimonies 2. That hee is faithfull in the execution of his office 1. In respect of the things he was to doe with God 2. In regard of that which hee did for us which he concludeth with the repetition of the calling the foundation of all Before he comes to the explication of the proposition he prepares them to it by a new preface shewing the difficultie of the matter and the dulnesse of the hearers Which he prooveth by the effects they that have beene a long time at Schoole and have profited little are dull hearers but you have beene a long time at Schoole and profited little Ergo you are dull hearers For wee have neede to teach you your A. B. C. againe which he illustrateth by a similitude first set downe Then unfolded with both the branches belonging to it The conjunction For is not alwayes copulativa but sometimes inchoativa set for a grace and ornament in the beginning of a sentence yet it may have this coherence with the former having a great and a loving High Priest let us goe with boldnesse to the throne of Grace for this our high Priest hath all things that appertaine to an High Priest as shall appeare by the particulars Not one or two but all every one not one exempted Aaron Eleazar Iehojadah Iehosuah yea Melchizedec himselfe though his father and mother are not expressed in Scripture yet hee was taken from among men So was our SAVIOUR himselfe being made of a Woman and found in the true shape and similitude of a man Not only every inferiour Priest but every High Priest the Highest of all was taken from among men God taketh him by the hand separateth him from among his brethren and setteth him in a chaire of dignity above them all Hee was not taken ex volatilibus that he might not mount up above others not ex reptilibus because he should not be too much glewed to the earth not ex piscibus then in another element not ex angelis then he could not converse familiarly with his brethren nor have compassion on their infirmities but the High Priest was taken from among men he is a man as others be When God had brought all Creatures before man he found not an helpe meete for him So God thought it not meete to make an High Priest for men but among men All Ministers and Preachers are taken from among men it did not seeme good to the wisedome of GOD to call Angels to this office The Angell appeared to Philip and sent him to instruct the Eunuch but the Angell did not teach him himselfe It was not an Angell that preached CHRIST to Cornelius but Saint Peter that was a man as hee himselfe was As CHRIST tooke not on him the nature of Angels but the seede of Abraham So GOD hath not appointed Angels Preachers but men wee have this treasure in earthen vessels The Preachers that bring the pearle of the word are vessels of earth as you your selves be And take heede that yee doe not contemne them GOD hath honoured them with an high and magnificent office therefore doe not you dishonour them A number thinke basely of the Ministers because they be but men as they are A father is but a man yet the child honours him yea though he be a man growen himselfe as Salomon did Bathshebah A Master is but a man yet the servant though elder and stronger then he reverences him The Maior and Bayliffes of a Towne are but men yet the whole corporation yeelds honour to them Iustices of Peace are but men yet feared in regard of their places A King is but a man taken from among men and dyes as other men yet wee doe not despise him because he is a man So though the Preacher be a man as others be it may be a weake and poorer man yet in regard of that office wherunto God hath exalted him to be his Ambassadour and steward to be his arme to pull you up to the kingdome of heaven hee is to bee reverenced by you all God hath taken us from among men to carry men into his owne kingdome therefore love and honour us To what use For the salvation of men God by a man will save men not for himselfe alone but for other men he is not ordained for beasts for the building of houses the tilling of ground the making of Cloath but to build up men to life everlasting to breake up the fallow hearts of men and to sow the immortall seed of the word in them Not ordained for Angels but for men the good Angels need him not the bad Angels shall have no benefite by him He is ordained for the saving of men not of Angels not for rich men alone but also for poore not onely to tell meane men of their duties but great men too whatsoever their authoritie bee in the world So is the Magistrate ordained of God Rom. 13.4 therefore the distinction followeth in things that are to bee done with God the one in temporalibus the other in spiritualibus the one is occupied about the goods names and bodies of men the other about the soules of men Hebr. 13.17 The Ministers office is to preach the Word to teach the
from our eyes VERSE 16. THe Application or explication of the promise is contained in this Verse 1. It is explicated in regard of the manner how it was confirmed 2. In respect of the ends and effects The manner of confirming it is by an oath which is illustrated by an use and custome frequent among men Wherein there is an impar and a par 1. Men sweare by that which is greater then themselves but God having nothing greater than himselfe swore by himselfe The second is a like as an oath among men is an end of strife so is it heere The Apostle doth here argue from the lesse to the greater 1. If we give credit to men swearing much more to God All men are lyars God is truth it selfe 2. If then especially we believe men when they sweare by the sacred name of God much more should we believe God when he sweareth by himselfe 3. If an oath bee an end of all controversie that a man taketh much more ought that which God taketh An oath serveth for two uses 1. To confirme men and to settle their mindes that there be no doubting among them 2. To end controversies it is the end of all contradiction there is no litigation when a man hath sworne 1. It is not unlawfull to sweare Against the Anabaptists For 1. God never forbids an oath simpliciter but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He doth not say in the third Commandement non assumes nomen Dei omnino Sed non assumes in vanum 3. An oath is lex naturae jus gentium Gen. 21.22 4. By an oath God is glorified Ier. 4.2 Laudabunt eum by an oath wee professe that GOD is present every where that hee sees the heart that he is a just revenger of untruths Our neighbour also is thereby benefited strifes are ended and love is preserved 5. It is commanded as a part of Gods worship Deut. 6.13 Exod. 22.11 Isai. 19.18.45 23. Objection Matthew 5.34 but I say unto you sweare not at all c. It cannot bee Christs meaning simply to condemne swearing for he came not to destroy the law but to fulfill it Verse 17. hee takes away the corrupt glosses of the Pharises but not the use of an oath as may appeare in all the other precepts there reformed but not abolished by Christ. Againe as Christ said ne juretis omnino so he said ne resistatis malo yet the Magistrate may resist evill Verse 39. There were two glosses of the Pharisees in this Matthew 23. verse 16. 1. If any did sweare by the name of God or by those things that did appertaine immediately to the worship of God as by the gold offered to God in the Temple or by the Sacrifice on the Altar he sinned but if he did sweare by other creatures by heaven earth Ierusalem the Altar it was no sinne 2. That the breach of the first oath was damnable but not of the second these Christ reformeth The Pharisees meant onely of private oathes in the ordinary speech of men for in publike judgment they did sweare only by God alone Lastly if it were unlawfull to sweare how shall Christ bee justified that addes to his speech Amen Amen Yet these three conditions must be observed in an oath Ier. 4.2 Vt sit in veritate judicio justitia 1. It must be for the confirmation of a truth not of a falsehood It is a most vile thing to make GOD who is the truth it selfe the witnesse of a lie 2. It must be in judgement with wisedome and discretion upon great and weighty causes when the glory of God and the good of our brethren requires it when the truth cannot be knowne but by an oath 3. It must be for just and lawfull matters not for things that are unjust and unlawfull Wee must not sweare to kill to take a purse or the like Shall any subject sweare to breake the Kings lawes and shall we sweare to break the law of the King of Kings unto the first are opposed false oathes to the second rash to the third unjust 2. We must sweare by none but GOD for he is the greatest of all 1. We are forbidden to sweare by any other Iosua 23.7 Ier. 5.7 Zeph. 1.5 neither let any thinke that the Gods of the Gentiles are excluded not the Saints for when God will not have his worship given to other Gods in that he opposeth himselfe to all creatures dii alieni sunt omnes creaturae 2. The servants of God have chosen rather to die then to sweare by any other creature The Proconsul said to Polycarpus jura per Caesaris fortunam I am a Christian said he I cannot doe it hee would rather burne then doe it 3. It is a part of Gods worship therefore it is Idolatry to give it to others 4. Whatsoever is not of faith is sin but we have no place of Scripture to ground our faith upon that Saints or Angels are to be called to witnesse in an oath 5. The Saints are not every where therefore how shall we call them as witnesse 6. None hath power over our soules but God he only sees the heart and can reward us when we sweare aright and punish us if wee sweare falsely or breake our oath as hee did the house of Saul for breaking their oath to the Gibeonits 2 Sam. 21.14 Therefore we must sweare by none but God Ioseph sware by the life of Pharaoh Gen. 42.15 1. Not the examples of the Saints but the law of God must be a rule for us to follow It is probable he did so sweare to apply himselfe to the manner of the Aegyptians which were wont to sweare by the life health of their King for at that time he would not that his brethren should know but that he was an Aegyptian nay some goe further and condemne him of perjury too because they went away before Benjamin came but the right meaning is if yee all goe hence they went all away and Simeon tarryed still 2. It was not simply an oath but a prayer or an obtestation with an oath included the oath is suppressed and the obtestation expressed Chei-Pharaoh ita vivat Pharaoh let my King Pharaoh so live as this is true which I say ye shall not goe hence unlesse your youner brother come hither as 1 Sam. 17.55 So let the King live in all happinesse as this is true I cannot tell this manner of swearing is desumed from God Ezek. 18.3 Trem. 3. In swearing by the life of Pharaoh he did sweare by God in whom Pharaoh and all men live 4. This was the peculiar oath of the Aegyptians in the way of flattery to their Kings as the Romans did sweare per genium principis by the soule or spirit of their Prince and Ioseph of purpose did use it because hee would have his brethren thinke hee was an Aegyptian yet hee is somewhat to be borne with because hee had the oath in his mouth
people I have beene ample in this text heretofore I will now bury it in silence But Christ is the Mediatour of the Gospell the which hee hath established with his owne bloud The Heretiques called Melchisideciani made Melchizedec our Mediatour Epiphan contr haeret l. 2. tom 1. Some Papists will have all the Angels and Saints in heaven to bee our Mediatours together with Christ. Aquin. p. 3. q. 26. art 1. He freely confesseth that Christ is our Mediatour simpliciter perfectivè yet the Angels and Saints also must bee our Mediatours dispositivè ministerialiter They are much beholden to this distinction of principall and ministeriall some unskilfull physitions give one drinke or one medicine for all diseases so these men apply this distinction of principall and ministeriall to salve up all soares among them Christ is the Chiefe Head of the Church the Pope is a ministeriall head under him So Christ is the principall Mediatour Angels and Saints are ministeriall Yet if a woman should heare she had a Chiefe husband and a ministeriall husband she could hardly indure it 1 Tim. 2.5 One God one Mediatour they might as well say there is one Principall God but many ministeriall Gods under him as to say there is one Chiefe Mediatour and many ministeriall and he tels us who it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is of the feminine gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee alone and no other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mediatour betweene God and man must be both God and man hee must have aliquid simile Deo aliquid simile hominibus sayes Saint Aug. confess l. 10. c. 42. That hee may mediate betweene them both If he were onely man hee could not goe to GOD if hee were onely GOD he could not goe to man As for Angels they be neither God nor men therefore they cannot be our Mediatours As for the Saints in heaven they bee halfe men they have soules but as yet they have no bodies and they are not God therefore they cannot bee our Mediatours Nay properly to speake the Holy Ghost the third Person in the glorious Trinitie cannot be our Mediatour for though hee be God yet hee is not man much lesse can the Angels and Saints bee our Mediatours There is but one Mediatour of the new Covenant and that is Christ Iesus who being GOD above all blessed for ever vouchsafed likewise for our sakes to become man The Mediatour of the new Covenant hath established the Covenant with his blood It is Christ alone that by the bloud of hit Crosse hath set at peace all things in heaven and in earth Col. 1. Therefore hee is the onely Mediatour of the New Testament No Testament is of force without the death of the Testatour Let them proove that any dyed for us besides Christ and then wee will acknowledge other Mediatours As hee trode the wine presse alone so hee is Mediatour alone it is sacriledge to adjoyne others to him Therefore as he tooke the paines alone so let him have the honour alone Heaven indeed is opened by Christ but wee are sinners we shall not be admitted into it Yes for our sinnes are washed away in the bloud of Christ. Where 1. Sanguinis larga effusio 2. Effusi excellens utilitas The bloud that speaketh better then that of Abel Oecum 1. In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so doth Oecum referre it to Abel not to his bloud 2 Hebr. 11.4 hee is said Yet to speake It comes all to one reckoning Saint Chrys. reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melius but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number The bloud of Abel spake well in his kinde it is meete that sin should be avenged but this speakes better in his kinde to the joy and comfort of us all 1. Abel spake on earth this in heaven 2. That spake against Cain and Elias made request against Israel Rom. 11.2 This speakes for us all 3. That was the bloud of a meere man this is the bloud of him that was both God and man 4. That cryed murder murder my brother hath murdered mee this cries I have beene murthered and killed for my brethren 5. That did Tsagmah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clamare send forth an hideous cry this doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speake sweetly to us that did cry after a terrible manner this doth speake after a more joyfull manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more splendid more significant more sweete and comfortable A cry is fearefull and lamentable so is not a voice 6. Abels bloud had no power of cleansing this hath it washeth us from our sinnes This Saint Ambrose paints out in most lively colours Ille vindictam clamavit hic indulgentiam Ille peccatum fratris accusat hic peccatum mundi remisit Ille prodidit crimen hic texit as it is written Beati quorum tecta sunt peccata Ambr. de fuga saeculi c. 5. Blessed are they that are come to the sprinkling of his bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vulgar reads it as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adsanguinis aspersionem Hebr. 10.22 v. 19. Hebr. 9.13 Exod. 12.22 As the bloud of the lambe was sprinckled with a bunch of hysop on the doore posts of the Israelites and they escaped the destroying Angel so Christs bloud sprinkled on our consciences the devill that Abaddon hath nothing to doe with us Let the Papists glory of the bloud of Saint Thomas By the bloud of Saint Thomas which hee for thee did spend grant we may goe whither Thomas did ascend Let them magnifie the bloud of Saint Peter Saint Paul Saint Iames. Nay Let them magnifie the bloud of their Pseudomartyrs yet we will rejoyce onely in the bloud of Iesus wherewith we are washed from our sinnes By which we have an entrance into the most holy place O sweet Iesus that would dye for us The Master for the servant the Creator for the creature he that knew no sin for miserable sinners O the unmatchable love of Iesus that sheddest thy bloud for thine enemies Many and grievous are our sins moe in number than the hayres of our head as red as crimson and skarlet but Lord Iesus wash them away in the bloud of thy sprinkling and then I shall be found whiter than the snow that I may stand without trembling before thee at the dreadfull day of judgement Generosus animus magis ducitur quà m trahitur a good nature will sooner be moved with loving perswasions than drawne with threatnings GOD hath beene more gracious to us than to them They had the tart vinegar of Gods judgements we have the sweet oyle of his mercy they came to Moses that terrified them with the curse and malediction of the Law we are come to Iesus
come joyfully one to another yet the joy of these meetings may be dashed sundry kind of wayes and though they be never so full of joy yet that and the meetings themselves have an end Let us prepare for that meeting when we shall meete Christ in the ayre and abide with him for ever never to depart any more VERSE 13. THe other part of the conclusion is a salutation sent to the Lady The children of thy elect sister greete thee Here Lorinus to avoid that absurdity that two sisters should have one name insinuates that the elect here maybe cognomen not nomen a surname not her proper name as Josephs surname was Iustus I but there is no surname set downe without the name premised therefore this is a meere shift Her sister is called elect in the same sence that she was because of faith and other graces of the Spirit that were in her as signes of her election Did not her sister send greeting to her as well as her children It may be her children were now with St. Iohn for their further instruction so was not the mother They should have used a more reverent tearme their duty or service to be remembred to their Aunt It is too familiar to send salutations Not onely equalls did salute but inferiors too the reapers of Boaz saluted him but inferiors salute after a more submisse manner though it be not expressed Touching salutations looke the Epistle to Philemon Amen Betweene the former words and Amen Aquinas interserts these Gracia tecum Grace be with thee Then Amen hath indeede something to answer to but those saith Catharinus are not in correctis libris The old translation hath them not Amen here may have reference to the meeting before mentioned Amen So be it God grant it may be so A COMMENTARIE VPON The third Epistle of St. IOHN VERSE 1. THe parts of this Epistle are these 1. An entrance into it verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2. The inscription pointeth out the party writing and the party to whom he writeth the person writing is described as before by his office An Elder a chiefe governour in the Church For a more ample discussing of it the reader is to be referred to the former Epistle verse 1. The person to whom he writeth is set forth by his name and by the speciall love Saint Iohn beares to him Whereof there is first an expression Welbeloved then an explication how hee loveth him in truth His name is Gajus some collect out of the seventh verse that he was a Iew as if he were opposed to the Gentiles that be there mentioned yet not he but they that came from him whom hee entertained are apposed to the Gentiles By his name he should rather be a Romane for Gajus or Cajus is a Romane name G and C are commutable letters To let all conjectures passe there be three of this name in Scripture Gajus of Macedonia Act. 19.29 Gajus of Derbe Act. 20.4 Gajus of Corinth 1 Cor. 1.14 Whom Paul baptized whom he termeth his Hoste the Hoste of the whole Church Rom. 16.23 By all probability this was hee who continued his hospitality to Saint Iohns dayes Christ saith of the woman that powred oyntment upon his head Wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her The memoriall of the just shall be blessed but the name of the wicked shall rot Origen by dedicating most of his bookes to Ambrose a wealthy Noble man which was his Patron and Hierome by doing the like to Estochium a renowned Virgin and bountiful to good uses continue the remembrance of them to all ages and the fame of Gajus shall last so long as the Epistle of Saint Iohn lasteth this should be a spurre to others to the like This Gajus was deepe in Saint Iohns bookes and in his heart too he calls him his Welbeloved he gave not this title to the Lady to whom he wrote some say to avoyde suspition of familiarity with her being a woman a frivilous excuse for Saint Paul calls Persis and Apphia beloved without any feare of that Others suppose because it was too familiar and did not agree to the dignity of a Lady what needeth all this he gave her a more magnificent title when he stiled her Elect this was a singular comfort and honour too to Gajus that he was beloved of such a worthy man as Saint Iohn The Disciple whom Iesus loved Then he makes an explication of his love whom I love in the truth that is truely and unfeinedly See more 2 Iohn 1. VERSE 2. THe other part of the entrance is a precation or wish where 1. an inculcation or repetition of his beloved that hee might have the greater assurance of it and because there might seeme to be some defect in the former sentence here hee makes a supply of it I wish unto thee 2. An enumeration of the blessings wished prosperitie and health which are illustrated 1. by the priority or eminencie of them above all things 2. by an argument a pari of the like in his soule The vulgar translation renders it I pray which all Popish interpreters follow we will not sticke with them for that praying is a kinde of wishing and wishing is a kinde of praying Above all things in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things therefore saith Catharinus for mine owne part I would have translated it prae omnibus or ante omnia before or above all things of such importance they be But let us take a view of them 1. that thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way goe well a metaphor from travellers S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that here is used that hee may have a prosperous journey to the Romans from thence it is translated to all prosperity whatsoever So Saint Paul useth the word Every first day let every man put aside as God hath prospered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee use to say in our common speech How doth such a one goe on that is how doth he prosper I wish that thou mayest prosper in thy children in thy servants in thy sheepe in thy cattle in thy corne in thy wine in all things appertaining to thee Worldly prosperity is a singular blessing of God which hee often bestoweth on his children It is sayd of the godly man riches and treasures shall be in his house the Lord blessed Abraham wonderfully that hee became great he gave him sheepe and beeves silver and gold Camels and Asses men servants and mayd servants hee had 318 in his house that were
written in us by the pen of nature the labourer is worthy of his hyre we pay our Weavers Burlers Spinners our thrashers They that thrash out the corne of the Word of God to us we are loath to pay Our owne harvest-men we will recompence Gods harvest-men by our good will shall have nothing Saint Paul bestoweth an whole Chapter in pleading for the Ministers allowance Who goeth a warfare at his owne cost Who planteth a Vineyard and eateth not of the fruit thereof Yet our Pauls and Apolloes are worthy of nothing for their planting and watering They that served at the Altar lived on the Altar and they that preach the Gospel ought to live on the Gospel Extraordinarie examples must make no ordinary rule These tooke nothing Saint Paul tooke nothing therefore now we ought to take nothing The poore receive the Gospel The Gentiles were poore therefore in commiseration they would take nothing neither are we rigid exactors of the poore I but Paul tooke nothing of the Corinthians yet they were rich Not because he might not but because he would not to pull downe the arrogancie of the false apostles which exalted themselves and went about to depresse St. Paul There was one thing wherein all the world knew he excelled them that he preached the Gospel freely among them Whereas those greedy dogges could never be satisfied They devoured them they tooke away theâ—r goods yet they were had in high estimation among them This advantage he would by no meanes lose It were better for him to die than that any should make this rejoycing of his vaine These be unlearned cavils Saint Paul wrought for his living his hands ministred to his necessities therefore now Preachers must worke for their living 1. Saint Paul wrought not every where of some Churches he tooke nothing of others he did In so much as he upbraideth the Corinthians with it that he was faine to rob other Churches to take wages of them to doe them service 2. Saint Paul was furnished with the extraordinary gifts of the holy Ghost with all kinde of tongues which must cost us infinite labour to attaine to his understanding was opened to understand the Scriptures without helpe of Commentaries For Christ at his Ascention into heaven opened the understanding of all the Apostles So he did his when he revealed himselfe to him Saint Paul was able to preach without study without bookes so are not we The people call on us to preach they have never Sermons enough though none be practised yet they would have us to preach for nothing We must be painefull Bees flying up and downe from booke to booke as from flower to flower to gather honey for them yet we must be as Camelions to live by aire David professed he would not offer a burnt offering to the Lord his God of that which cost him nothing Yet some would have us to offer them up by the preaching of the Word for nothing They be such as feele no sweetnesse in the Word of God for if they did they would be content to plucke their eyes out of their heads for us if it were possible much more the money out of their purses They that build upon this place They went forth taking nothing of the Gentiles by a kinde of Alchimistrie which they have goe about to make a great matter of nothing VERSE 8. HE concludes this point by a necessity of it imposed upon all Wee Not thou alone but I too All that love the truth I am a poore man in respect of worldly wealth in comparison of others yet I am willing to put my helping hand to it He doth not say we may if we list but we ought It is a debt that we owe Whose debters are they saith Saint Paul of the Gentiles namely to the poore Iewes to contribute to them for if they be partakers of their spirituall things their dutie is also to minister to them in carnall things What to doe To receive such Such worthy labourers in Christ his harvest as these be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to take them from their tedious journeyes into our houses and to give them the best reliefe we can Why That we might be fellow helpers to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fellow workers for the truth together with them We are fellow helpers to the truth sundry kinde of wayes 1. Amicè alloquondo by speaking friendly to the Preachers of the truth Hezekiah spake comfortably to the Levites which was a cheering of their hearts as the word importeth 2. Instruendo alios by a private instructing of others as Priscilla and Aquila did Apollos Housholders that catechize their families are great fellow helpers to the truth 3. Pro eis loquendo as they that made apollogies for them 4. Eâ—periculis eruendo by pulling them out of dangers So they that let downe Paul in a basket through the wall of Damascus were fellow helpers to the truth that Paul preached So were they that conveyed Athanasius away in a ship from the fury of Iulian 5. By helping them to their maintenance So did Hezekiah by commanding the people to pay their tithes and offerings to the Priests and Levites whereby they were encouraged in the Law of the Lord. As they discourage them that with-hold their right from them as a number doe they thinke they may pinch on the Parsons side so doing they give a secret maime to the truth 6. Temporalia ministrando by ministring temporall things to them by receiving the Preachers of the truth into our houses by releiving of their necessities by affording them all the comfort we can by sending to them if they be in distresse This is the direct scope of the place So the Shunamitish women of great estimation was an helper to the truth in preparing a chamber a stoole a candlesticke all necessary provision for Elisha So was Iohanna the wife of Chuza Herods steward with other holy women that ministred to Christ of their substance Constantine was an helper to the truth in entertaining the Bishops in his owne Palace and admitting them to his owne table Let us all according to our ability receive such that we may be helpers to the truth The second part of the substance of the Epistle is a fruitfull admonition given to Gajus 1. Concerning a bad man 2. Concerning a good man ver 12. In the bad man 1. There is a description of him 2. A caveat to avoid him ver 11. He is described by a combate betweene him and Saint Iohn Where there is 1. His resisting of Iohn 2. Iohns resisting of him ver 10. Hee gave the assault Iohn is onely se defendere a defender of himselfe VERSE 9. IN his resisting of Saint Iohn is to be considered 1. What he did resist 2. Who resisted 3. The manner of his resistance That which he withstood was a letter written by Saint Iohn I wrote to the Churches that
is to the company of the faithfull in thy city which may well be Corinth for it was a factious citie full of Sects and Schismes The vulgar translateth it Scripsi forsitan peradventure I had written But Erasmus guesseth shrewdly and truely The word Forsitan was foisted by some unlearned Clarke into the text I wrote saith Saint Iohn to the Church And he speakes it by the way of a Prolepsis Gajus must reply Why Didst thou not write to us all this while about the entertaining of these men I wrote saith Saint Iohn but my writing was not regarded This Epistle of Saint Iohns is not now extant no more peradventure are some which Saint Peter and Saint Paul wrote But wee have so much Scripture by divine providence as is sufficient to salvation we neede not flie to unwritten verities Now let us take a view of the partie resisting He is described by his name and by his peevish quality His name was Diotrephes Some read Dietrepe Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overturning God then it fits him well for he was an overtwharter of God and all godlinesse but it is Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished by God And Homer cals Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiters nurse children and indeede God hath a speciall care of Kings This man had a glorious name Conveniunt rebus nomina saep◠suis. Sometimes men have sutable names The Name of Iesus agreed wonderfull well to our blessed Saviour for he saves us from our sins and there is no Saviour besides him Timotheus and Philotimus were both answerable to their names both pure worshippers of God But some times mens names are different from their doings Iudah is a good name of Iudah a praiser of God yet he that betrayed Christ had that name Simon is a good name Shamaang Obedience yet Simon Magus was disobedient the fountaine of all heresies So this Diotrephes had a good name but he himselfe was a bad man Good names may be meanes to make men good but they doe not make them good without the blessing of God Almightie 2. He is described by a vicious qualitie that was in him hee loved to have the preeminence among them Hee doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preeminence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loves preeminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches are good but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of riches is naught Wine is good but the love of wine is naught He that loveth wine shall not be rich Love it we may moderately but not immoderately The world is good and all things that be in it as they be the creatures of God but the love of the world is evill The upmost places in the Synagogues were good but the Pharisees were evill to love them Eminencie in the Church is good but wee must not love it desire it affect it with a proud minde and ambitious heart as Diotrephes did A paritie in the Ministery is dangerous It is the mother of Sects and Schismes Ex aequo super omnes Ecclesiae fortitudo solidatur Sed Petrus caput constituitur ut Schismatis tollatur occasio The solliditie of the Church is equally founded upon the doctrine of all the Apostles yet Saint Peter was made the head of the Church for the avoiding of Schisme Neverthelesse there is not one Oecumenicall Bishop over the whole world or over all Christendome Major est authoritas orbis quam urbis saith the same learned Father The authoritie of the world is greater than the authority of one citie Vbicunque fuerit Episcopus Wheresoever a Bishop is whether at Rome at Eugubium at Constantinople at Rhegium at Alexandria or at Tais ejusdem est meriti ejusdem sacerdotij he is of the same desert and the Priesthood is the same yet there must be Bishops to have authority over others to preserve the peace of the Church to see that all doe their duties in their severall places and to be as a wall of defence for them that be under them If there were not some in high places in favour with Kings and Princes the rest of the Clergie would soone be troden under foote as the little rivers submit themselves to the greater so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil it is necessary it is profitable for the inferiour Ministers to subject themselves to the superiour as were Aaron and his sonnes so sayes S. Hierom are Bishops Priests or Elders Aaron was above his sonnes and Bishops are above them yet both under God and the King let not them that be above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemne them beneath in the vallyes let not them that be below carry themselves insolently towards them above Bishops and Priests saith Ignatius sunt tanquam chordae in Cithara colligatae as strings tyed together in an harpe if they jarre there will be unpleasant musicke Preeminence is laudable the affectation of it is damnable to be called a Bishop is commendable Sed velle vocari to will it to have an irresistible will to it is discommendable they that will be rich fall into divers snares and temptations so they that will be in high places whether God will or no ensnare themselves ere they be aware There be many retinacula pulbackes to hold us from that 1. It is devill-like he was high enough at the first he would needes be higher therefore he was cast low into the bottomelesse pit of hell and all proud aspiring persons fall into the condemnation of the devill 2. It is not Christ-like he was called to it he intruded not himselfe he invites us to humility by precept Learne of me I am humble and meeke by practise he washed his Disciples feete though he were Lord of all yet he became a servant to all he respecteth it in his followers when they stood upon greatnesse hee sends them to a little child to learne to be little he that is greatest among you let him be your servant 3. It is the joy and glory of all good ministers that they have beene no intruders I have not thrust in my selfe to be a Prophet to this people Lord thou knowest the Lord of the harvest must thrust labourers into the harvest none must thrust in himselfe 4. It is a weighty charge an heavie burden hee that desireth the office of a Bishop desireth a worthy worke Opus non dignitas labor non deliciae opus per quod humilitate decrescat non fasti gio intumescat It is a worke not a dignitie a labour not a delicacie a worke I say that should make a man decrease by humilitie not increase and swell in pride a worke for the which a fearefull account is to be made they watch over your soules as they that must give an account if God call us to that worke let us entreate him to give us strength in some measure to discharge it let us