serueth greatly to comfort vs both in prosperity and aduersitie and that for the time to come wee should repose our whole hope in God For seeing all thinges come to passe by the prouidence of God so that not so much as sinne it selfe is committed without his will it is a great comfort many waies to Gods Church and chosen Children Wee know that hee can moderate and will moderate the rage of the Deuill and the mallice of wicked men that they shall not hurt or hinder their Saluation For the Deuill is the Lordes Seruant or slaue to worke his will albeit he do it vnwillingly and by compulsion The Prophet Dauid saith c Psal 16 8. The Lorde is at my right hand therefore I shall not slide And when his Souldiers were purposed to stone him to death he was in great sorrow and heauinesse d 1 Sam. 30 6 But he comforted himselfe in the Lord his GOD. If then we cast vp our eyes and behold the prouidence of God euermore watching ouer vs wee shall not doubt of the loue and goodnesse of God nor of deliuerance to come from his hand albeit we see no ordinary meanes but all thinges goe a contrarie way This made the holie Man Iob say e Iob 13 15. Though the Lorde would kill mee yet will I trust in him And the Prophet f Psal 23. Though thou cast me into the place of Dragons and into the shaddow of death yet will I feare none euill The church being in great perplexity and danger in the daies of Mordecay he was not without comfort he liued not without hope hee ceased not to vse lawfull meanes for the deliuerie of it he was not at his wits end nor dispaired of an happy issue because his heart was grounded and established in the Doctrine of Gods prouidence as appeareth by his wordes to Ester g Est 4 13 14 Thinke not with thy selfe that thou shalt escape in the Kinges House more then all the Iewes for if thou holdst thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers House shall perrish and who knoweth whether thou art come to the Kingdome for such a time Againe this prouidence of God in euery thing teacheth contentation of minde in euery estate yea in aduersity when we lie vnder the Crosse so that all thinges goe against vs forasmuch as Gods prouidence hath appointed vs our lot and portion When we liue in peace and haue abundance of outward meanes to maintaine vs as plenty riches health pleasure friends libertie and such like we must remember from whom they come and so be put in mind to be thankfull for them because they come not to vs by chance but by Gods prouidence so that we must not barely looke vpon them nor wholely rest vpon them but behold his goodnesse and blessing in them For if wee consider that all prosperitie commeth from him as Meate Drinke ease peace and all plenty who is not pricked forward and stirred vp vnto Thankesgiuing towards so louing and bountifull a Father Hence it is that the Apostle saith h 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus The Prophet Esay complayneth of the vnthankefulnesse of the Iewes towards GOD i Esa 1 4 5 6 7 I haue nourished and brought vp Children but they haue rebelled against mee the Oxe knoweth his Owner and the Asse his Maisters Cribbe but Israell hath not knowne mee my people hath not obeyed mee The Prophet Dauid dealt otherwise and behaued himselfe with greater dutie teaching vs all what to doe when hee saith k Psal 116 12 What shall I render vnto the Lord for all his benefits toward me I will take vp the cup of saluation and prayse the name of the Lord. But when these outward things whereby life is maintained do faile vs we must not faile to remember whence famine warre pestilence sicknesse trouble and affliction come that there is no euill in the City which the Lord hath not done Moreouer let vs depend vpon him for the time to come assuring our selues that he will not leaue vs nor forsake vs. He giueth vs euery day experience of his mercies so that by remembrance of benefits receiued from him wee cannot doubt of his fauour toward vs. Lastly this should bee a very strong reason vnto vs not to be vnmeasurably dismayed nor excessiuely offended when offences and great euils breake out among vs as oftentimes it falleth out whereby many are ready to shrinke backe and others are much disquieted to see the Church of God so troubled We are not to thinke it strange or to forsake the faith through these scandals for God would not suffer any euill to come to passe vnlesse out of that euill hee were able to bring good and out of that sinne to bring forth righteousnesse to the glory of his great name and for the saluation of his deere Church Hee would neuer haue left Adam vnto himselfe if he had not determined out of his fal to gaine praise to himselfe and to prouide better for his people It is necessary that offences come but woe to that man by whome they come Let vs not therefore fret our selues because of the wicked men neyther be enuious for the euill doers for they shall soone be cut downe like grasse and shall wither as the greene hearbe And we must rest and be resolued assuredly that God dooth not allow or fauour their sinne nor purposeth to free them from the guilt and punnishment of sin howsoeuer he turneth their wicked purpose to a good end For sinne l 1 Iohn 3 4 Iohn 8 44. is the transgression of his Law But God neuer swarueth nor stayeth from the strait rule of his owne will neither putteth wickednes into man but as the earth affoording sap and moysture as well to the euill trees as the good cannot be reproued because the cause why the euill trees bring forth euil fruit is of themselues and their owne nature or as the Sunne that rayseth euill smels and noysome fauors from vnsauoury puddles cannot iustly bee found fault withall because the reason thereof is not in the Sun beames but in those corrupt places euen so when God disposeth to good endes the sins of men that proceed from the instigation of the Deuill and abide in the vngodly themselues he cannot be called the cause or author of sinne although by his prouidence he moueth all thinges yea euen the vngodly that are not able to moue or remoue themselues Vse 3 Lastly seeing Gods prouidence extendeth to euery thing that is and disposeth it according to his owne pleasure it directeth vs in our obedience putteth vs in mind of a Christian duty namely to be patient in al aduersity If we consider that nothing can befal vs but that which is sent by the fatherly wil and counsell of God who hath alwaies iust
to be true which the word teacheth touching God Christ Fayth Eternall life and such like but we must apply them to our own hearts haue a perticular faith of them otherwise we may be sent to Schoole to learn faith of the Deuils who go so farre And howsoeuer some may thinke it to bee a very grosse and homely comparison to compare men to the Deuils yet if wee examine the faith and practise of wicked and carnall men we shall easily perceiue not onely that the Deuils are equall vnto them but doo go manie degrees before them For first the Deuils vnderstand the Law and the Gospell They know the end of the one and the vse of the other They giue assent to the Couenant of Grace that it is true they know that it is certaine sure and that God will giue remission of sinnes and the glory of immortality to the members of his Church They know the Person the Natures the Offices of Christ They know that all things spoken in the Scripture shall be performed This appeareth in the confession which they make in many places of the Gospell concerning Christ r Marke 1 24. 3. 11 Luke 4 41. I know thee what thou art euen that holie one of God thou art the sonne of God thou art that Christ And the Apostle Iames speaking of such as gloried in a false faith but wanteth the true Faith sayeth Thou beleeuest that there is one God thou dooest well Å¿ Iames 2 19. the Deuils also beleeue it and tremble He setteth downe a chiefe point of Religion which the Deuils beleeue concerning the vnity of the God-head and this faith of the Deuil is not to be restrained to this one principall point but it stretcheth to the whole Doctrine of faith so that he setteth down expressely this one ground foundation instead of the whole body of Christianity For the Deuils do not only beleeue that there is one God who hath created all things and gouerneth all things and shall iudge all the world but that there is one Christ one Sauiour one Redeemer And this is a sure reason that they knowe this great Mystery of godlinesse God manifest in the flesh because they seeke to ouerthrow destroy and deface it by contrary errors But how manie are there among the sonnes of men that take themselues to bee great Christians and thinke they are better then the Deuils that know not these things Are there not many that are among vs and liue in the bosom of the Church who would defie them that should charge them to come behinde the Deuils yet know not the Doctrine of the Trinity the person of Christ the vnion of his Natures the end of the Lawe the Sacraments of the Church the Couenant of the Gospell the Nature of Faith the Iustification of a Sinner and the way of saluation Againe the Apostle teacheth not only that the Deuils beleeue the things that are written in the scripture but likewise that they tremble at the Iudgements of God contained in the scripture They knowe the promise of the Gospell they heare of remission of sinnes they beleeue there is in eternal life which the blessed of the Father shall inherite but they feele no ioy in it they receyue no comfort by it they are neuer a whit delighted with it because they know themselues separated from it and to be reserued for the wrath to com as we finde it vttered of the Deuils through the mouth of the possessed t Math. 8 29. Why art thou come to torment vs before our time Whereby they acknowledge that they looked for â—he accomplishment of threatnings and the feeling of torments but they would haue the time prolonged and put off so long aâ— they could And we see that they beleeue all matters of Faith to bee true but â—…y are not perswaded nor cannot beleeue that they pertaine any thing at all vnto them They haue no hope of mercy they haue no assurance of pardon they haue no expectation of saluation Now as they beleeue that the promises of God do not concern them so they know that the threatnings of God shal certainly come vpon them and that eternal torments are prepared for them which is the cause of their feare and trembling But how many wicked men are there that liue in sensuality and are drowned in security They are resolued to lye still in sin and yet consider not what hangeth ouer their heads Tell the Deuils of their estate wherein they stand and they tremble Tell the vngodly of their condition they are carelesse The Deuils in remembraunce of Iudgements despayre the vngodly presume The Deuils are constrained to confesse that God is iust the vngodly wash it away and say tush God is mercifull Thus doth Satan besot and bewitch the Reprobate teacheth them a lesson which he could neuer learn himselfe namely that Gods word is not all true and that the threatnings there pronounced shall not fall vpon them and therefore we see such as are taught and reprooued by the Ministry of the word either to be as sencelesse blockes not mooued at all with them or as open blasphemers reuiling and railing at the word These are notable and forward Schollers and haue profited deeply in the Deuils Schoole they are growne to bee more cunning then their Maister and haue out-gone him in their profession and therefore they must be as neere condemnation as he This faith then to beleeue that part of Gods worde which consisteth in beleeuing Gods vengeance and threatnings is hardly to be found among the vngodly and therefore the faith of the Deuils is more perfect which should teach vs to labour that our faith may exceed and go beyond the Deuils and that wee may seeke to apply the mercifull promises of God to our selues and so to find comfort in them which the Deuils want We must not only say Christ gaue himselfe but he gaue himselfe for me It is not enough to say he loueth man but he loueth me he is a Sauiour but hee is my Sauiour hee is a Redeemer but he is my Redeemer he forgiueth sinnes but hee forgiueth me my sinnes It is not enough to say he saued others but we must say he saueth me hee is not onely the God of others but he is my God and my Lord. This was the comfort that Dauid felt when hee saith u Psal 18 2. The Lorde is my Rocke and my Fortresse my God and my strength my shield the horne of my saluation and my refuge It is the tenor of the Couenant that God made with Abraham and all beleeuers x Gen. 17. 7. I will be thy God and the God of thy seede If then God haue promised this mercie and spoken peace vnto our Consciences saying to euerie faithfull person I will be thy God why should not euerie beleeuer take holde of this and say The Lord shall be my God as I am one of his people This is not to offer
of that which is past the other of that which is to come That which is past is our election from euerlasting before the foundation of the worlde was laide that which is to come is our perseuerance and persistance vnto the end of our dayes yet wee see the Apostle professeth some knowledge nay perswasion of them both which is grounded vpon the graces of God bestowed vpon those that are his The more excellent these graces are in quality the more they are in number the greater they are in quantity the better Testimony they giue vnto men and the surer iudgement ariseth from them vnto such as haue them Reason 2. Secondly God hath giuen praise and glory as an vnseperable companion of godlinesse and goodnesse and on the other side he hath appointed and allotted shame to follow sinne He hath ioyned these together to wit glorie with piety and shame with iniquity These drawe together as it were in one yoake so that one cannot be without the other The Apostle speaking of the vngodly saieth i Phil. 3. Their glorie shall be to their shame Seeing therefore the graces of Gods spirite are Testimonies of election and Companions of praise and glory we must from hence conclude that the good giftes of God that are found in vs make vs accepted of God and man Vse 1. The Vses follow to be considered and learned of vs. First seeing faith in Christ and loue toward the Saints giue vs a good report in the Church and lay vp a good foundation for vs in heauen we see that onely godly men haue a good name and euill men shall leaue an euill name behinde them This is one difference betweene the godly and vngodly the godly as hee leadeth a godly and sanctified life so he leaueth behinde him a good report wherby he smelleth sweetly in the Nostrils of God and man But the vngodly as they dishonour God in their liues so he will dishonour them in their persons and names and reward them with confusion of faces This is it which the Prophet k Es 65 14 15 threatneth in the name of God Behold my seruaunts shall sing for ioy of heart and ye shall cry for sorrow of heart and shall howle for vexation of mind ye shall leaue your name as a curse vnto my chosen for the Lord God shall slay you and call his seruants by another name There is a praise and commendation which turneth to shame and infamy to woe and misery and againe there is a shame and reproach that bringeth glory and praise with it This our Sauiour teacheth l Luk 6 26 22 Woe be to you when all men speake well of you for so did their fathers to the false Prophets but blessed are you when men hate you and when they separate you and reuile you and put out your name as euill for the son of mans sake It seemeth to many that looke with an eye of flesh and iudge with corrupt iudgement that the righteous are forgotten and their names buried as in the graue of silence they seeme aboue all other wretched and miserable because no man reuengeth the wrongs and iniuries that are offred vnto thē yet God in the end will maintaine their cause and giue them good estimation with all good men On the other side howsoeuer the vngodly flourish for a season and are famous in the world howsoeuer they are praised of others and praise themselues with their owne mouths yet their names shal be filthy and abhominable according to that which Salomon sayeth m Prou. 10 7. The memoriall of the iust shall be blessed but the name of the wicked shall rot This ouerthroweth three sorts of men that offend and esteeme not of men according to their faith and profession The first reproofe First such as slander the godly and bring vp an euil report of the faithful people of God such as reuile them and seeke to take away their good name from them which is a Iewell more precious then Siluer and Gold But we shall lesse esteeme what they speake if we consider who they are that spake For the witnesse of an enemy is by no Law to bee taken but alwayes to bee suspected The second reproofe Secondly such as magnifie and aduance the vngodly giue them the praise and applause of the world speake well of them as of the onely honest men that deserue to be commended But so long as they liue in sinne their owne wickednesse doth testifie to their faces and their vngodly heartes proclaime their owne shame and shall bring vpon them vtter confusion Let this be written and engrauen in our mindes that vngodlines will bring a blot and leaue a reproach behind it The third reproofe Lastly it conuinceth such as are Ciuill men that can say they are not Drunkardes they are not adulterers they are not Theeues they lead an honest life they pay all men their owne they are ready to pleasure their friendes they deale iustly with their Neighboures these men haue a good liking of themselues and are accounted the onely men among others For this ciuill honest man is reputed the onely honest man But a man may do all this and be a Pharisie yea no better in the sight of God then a Turke and infidell He may carry the countenance and haue the report of such a liuer and yet smell strongly and sauour rankely in the Nostrils of God of ignorance of vnbeleefe of pride and of selfe-loue If we would deserue true praise indeed we must not rest in these outward practises and in this morall ciuility we must plant Religion in our hearts wee must haue a sound Faith in Christ we must know the Doctrine of the Gospel we must worship God aright This the Apostle setteth downe as a rule to direct vs in our praising of men m Rom. 2. 28. 29. He is not a Iew which is one outward neither is that circumcision which is outward in the Flesh but he is a Iew which is one within and the Circumcision is of the heart in the spirit not in the letter whose praise is not of men but of God It is the commendation of Dauid that he was a man after Gods owne heart It is the commendation of Iob n Iob. 1. 1. 2 3. that he was an vpright and iust man one that feared God and eschewed euill It is the commendation of Zachary and Elizabeth o Luke 1. 6. that they were both iust before God and walked in all the commandements and Ordinances of the Lord without reproofe If a man be void and destitute of this piety he can receiue no comfort by his ciuility and albeit he haue the estimation of an honest man it shall auaile him nothing vnlesse withall he be a Religious man and if our praise be neuer so great for our externall dealing toward men it shall minister no profit vnto vs except we shew inward deuotion toward God Vse 2.
Borrowers and whatsoeuer we enioy it is not ours onely but ours and the poores they haue their share and portion with vs. A Christian man though hee bee the freest man vpon the earth yet hee is a Seruant to all especially to the Church of God A Christian man is only a Free-man for he hath Christian liberty belonging â—o him a Iohn 8. 36. And he whom Christ maketh free he is free indeed He is freed b Rom. 8 1. Col. 2 16 20. Rom. 6 14. from â—he curse of the Law from the bond of perfect righteousnesse from the burden of Ceremonies from the bondage of sinne He hath a freedome in the voluntary c Luke 1 74. worship and seruice of God in the d T it 1 15. free vse of al the Creatures of God to come to the throne of grace e Rom 5 2. Ephe 3 12. with assurance to be heard for Christs sake and to enter into the Kingdome of glory after this life On the other side a wicked man is the greatest slaue and bondman that can be He is in bondage vnder sinne He is subiect to all punishments temporall and eternall He is in bondage vnder the Deuill f 2. Tim 2 26. who keepeth all impenitent sinners in his snares to do his his will He is in bondage vnder the wrath of God But to let this passe howsoeuer the faithfull are free men yet they are not onely the seruants of God but the seruants of men especially of the poore but most especially of the godly We are not to seeke our owne thinges but to referre the labours of our calling and the blessing of God vpon our labours to the common good of the Church whereof we are members This condemneth two sorts of men First such as seeke for nothing but to settle themselues and maintaine their owne estates to enrich themselues that they may liue in ease and wealth like the rich man mentioned in the Gospel these make no conscience of swearing forswearing lying dissembling oppressing and such like vnfruitfull workes of the flesh Thâ—se men may alleadge and pleade for themselues what they will but in truth they neuer yet knew what the Communion of Saintes meaneth The Apostle giueth this precept to all the Church g Phil 2. 4. Gal. 6. 2. Looke not euery man on his owne thinges but euery man also on the thinges of other men And in another place Beare yee one an others burden and so fulfill the Law of Christ So the Apostle Iames teacheth h Iam. 4. 3. that we often aske and receiue not because we aske amisse that we might consume the same vpon our pleasures Secondly it reproueth such as wast and consume the good creatures of God in riotousnes in drunkennes and in all excesse and when they are in brotherly loue and Christian compassion admonished do by and by answere what haue you to do with my spending I spend nothing but mine owne I spend none of yours Yes thou spendest that which is thy wiues thy Childrens thy families euen that which is Gods for which thou shalt giue an account at the great and dreadfull day of iudgement For when Christ shall come with thousands of his Angels to make an end of all thinges and say vnto thee i Luke 16 2 Come giue an account of thy Stewardship for thou maiest be no longer Steward wilt thou answere to the Iudge of all the world and to Christ that shall sit vpon the Throne thou hast wasted none of his goodes and abused none of his Creatures Thine owne heart and thine owne conscience as a thousand witnesses will giue in euidence against thee that thou hast taught thy tongue to lie They haue forgotten they are the Lords Stewards and shall giue an account to him as certainly of the bestowing of their substance as themselues take an account of their seruants of that portion of their goods which they haue committed vnto them Vse 3. Lastly seeing we are debters to all men but specially to the faithfull it reproueth such as shew the chiefest fruite of their loue and charity vpon the vngodly and prophane whom it were many times more charity to see punished then releeued and corrected then maintained Many there are among vs that haue no care or compassion of the poore Saintes though they see their wants and necessities yet they can shut their eyes and passe by them k Luke 10. 31. 32. as the Priest and Leuite did by him that was robbed by Theeues and lay halfe dead of his woundes But they will oftentimes be bountifull and shew their beneuolence vpon such as a great deale worse deserue it We see that our collections and distributions are made many times amisse and such as are most prophane are best prouided for Such as are idle Drones beastly Drunkards filthy Harlots and their gracelesse bastardes are more regarded and respected and haue better experience of our Almes then such poore as are godly minded heires by grace Saintes by calling and sonnes by faith This is an inuerting and ouerturning of the order that God hath set and setled to remaine among vs for this is his ordinance which he hath left with vs l Gal. 6. 10. While we haue time let vs do good vnto all men but specially to them that are of the houshold of Faith So the Apostle praieth for the Thessalonians that the Lord would encrease them and make them abound in Loue one toward another and toward all men First it must extend to such as are members of the Church and afterward to all others 1. Thes 3. 12. Loe heere is an Ordinance of God perpetually and inuiolably to be kept as a Law of the Medes and Persians which could not be altered we must do good to the distressed Saintes and poore seruants of God before others and more then to others God indeed is good to all m Psal 125. 9. and his mercy is ouer all his workes but in a speciall sort he n Psal 73. 1. is good to Israell and gratious to them that are pure of heart He saueth man and beast in body but he saueth the soules of his elect for euer He doth not onely preserue them temporally but he will glorify them eternally From hence such as are poore and haue godlines laid vp in their hearts must learne to beare the heauy burden of pouerty with patience seeing that howsoeuer they are neglected of men in the daily ministration yet they are highly respected of God and he vouchsafeth to leaue speciall direction for them aboue others to be sustained The greater our pouerty is the greater should be our piety that the more miserable we seeme to the world the more honourable we may be in the sight of God and of all good men True godlines will sweeten the bitternes of the Crosse which hath the promises of this life and of that which is to come But a poore estate ioyned with a prophane life
possesseth it it tormenteth his minde it wasteth his bodie it fretteth his minde it shortneth his dayes and it destroyeth his soule It setteth him on worke to backbite and slaunder his Neighbour and to denie him all duties of humanity So then enuy hatred and back-byting alwayes go together as three Cankers and euill sores that consume the bodie hurt the good Name lessen the guifts and repine at the goods of our Brethren And if it be euill to enuy the guifts of God our eye should not bee euill because the Lords eye is good Much more euill is it to scorne mocke and disgrace the guifts of God in his Seruants as prophane Beasts and Heathnish Atheists doo in these dayes saying you are an holy Brother you are a Saint you are a man of God This sitting downe in the seate of Scorners is woorse then dwelling in the foule and irkesome Caue of enuie and therefore let vs beware thereof Let vs praise the guiftes of GOD in whomsoeuer wee finde them whether in Friend or enemy Vse 4. Lastly seeing we should all seeke to profite our selues and others in godlynesse we must know that it is our dutie to stirre vp the guifts of God in vs that we do not burie them as in a Graue we must exercise the guifts that we haue by continuall practise Vse maketh men prompt and readie want of vse maketh men vntoward Let vs take heed we do not quench the spirite and grieue him The spirit of God is in many respectes resembled to fire which purgeth some things consumeth other things and heateth other thinges So doth the Spirit of God purge consume and warme It refineth and purifieth vs as mettall is from drosse it wasteth and consumeth sinne in vs as straw and stubble it kindleth in vs the heate of zeale and warmeth vs when we are frozen in our sinnes Now as the Spitit is compared to fire so our sins are likened to Water Water wee know will quench the Fire Sinne will quench the Spirit Let vs therefore blowe this Fire let vs kindle the Coales of it let vs stirre vppe the Brandes and put more matter to it that it die not The Priestes in the time of the Law n Leuit. 6 5. 9 24. and 10 1 were appointed to maintaine the Fire vppon the Altar day and night that it should neuer goe out because it was from Heauen and they were forbidden to offer straunge Fire So the Apostle warneth Timothy and o 2 Tim. 1 6. putteth him in remembrance that hee stirre vp the guift of GOD which is in him by the putting on of his handes Obiection But heere some man may Obiect If the Spirit it selfe may be lost then much sooner and easier the lesser guifts Answere I answer the Spirit of Faith and regeneration can neuer be quite lost for the faithfull and regenerate are begotten not of mortal but of immortall seede their knowledge is like the light of the Sun the others are like the brightnesse of the lightning and flashing in the ayre which shineth for a season and by and by vanisheth and fadeth away True it is the best gifts may decay but not die they may be weakned but not quite wasted they may be lessened but not vtterly lost They may seem to perish and be wholy gone in time of tentation as we see in Dauid Peter and many others yet euen then they remaine in them though not felt as fire couered in the ashes or as the light ouer-shaddowed with a cloud This the Apostle Iohn testifieth saying p 1 Iohn 3 9. Whosoeuer is borne of God sinneth not for his seede remayneth in him neyther can hee sinne because hee is borne of God Where hee teacheth that Faith and Loue of Holynesse are neuer lost which serueth to the comfort of the Godly not to nourish securitie of the Flesh in themselues The fellowship or communication of thy Faith Heere we see how the Apostle in the matter of his Prayer which hee vsed for Philemon intreated for the communicating and fellowship of his gifts that is that they should flow and yssue out to the good and benefit to the profit and bettering of others Doctrine 2. The guiftes which we haue receiued must tend to the good of others This teacheth vs that the guifts and blessings of God whether temporall or eternall bestowed vpon any must not lye hid or dead but be vsed and employed to the good of others and so yeelde a fellowship and communion to others Whatsoeuer good things we haue receyued we must haue them not for our selues alone but for the good of others This we are taught in the Parable of the Scribe taught of God vnto the Kingdome of Heauen q Math. 13 52 and 25 14. Luke 19 13. hee is likened to an House-holder which bringeth foorth out of his Treasure thinges both new and old His olde and new store must not be kept to himselfe but be brought forth and serue for his fellow Seruants So in the parable propounded Luke 19. this appeareth A certaine Noble-man went into a farre Countrey to receiue for himselfe a Kingdome and so to come againe and hee called his tenne Seruants and deliuered vnto them tenne peeces of Money and sayde vnto them Occupy till I come And afterwarde the first came saying Lorde thy peece hath encreased tenne peeces and the second sayde thy peece hath encreased fiue peeces The Apostle likewise sheweth that all the guifts of Wisedome Knowledge Faith Prophesying the guiftes of healing the operation of great works the discerning of spirits the diuersity of toongs the interpretation of tongues r 1 Cor. 12 7. are distributed to euery man seuerally to profit withall and for the good of the whole body And speaking of such as haue temporall thinges hee chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs abundantly all things to enioy that they do good and be rich in Good-workes and bee ready to distribute and communicate All blessings therefore are to bee communicated and distributed to others they ought not to be laid vp in a Napkin or be buried in the earth or be couered vnder a bushell as the manner of many men is Reason 1. The Reasons of this truth are to be sought out and considered of vs. First we are seruants vnto all to do them good and to further their saluation True it is the faithfull are most free being set at liberty by Christ from the cursse of the Lawe and from the Dominion of sinne according vnto the saying of Christ Iohn 8. If the Sonne make Å¿ Iohn 8 36. you free you shall bee free indeede Notwithstanding this freedome it is a part of their dignity to be the seruants of God and a part of their duty to bee seruants to men to seeke their good to procure their benefite to further their edification
among you am base but am bolde toward you being absent Thus the Apostle Peter speaketh e 1 Pet. 2 11. Dearly beloued I beseech you as Pilgrims and Straungers abstaine from fleshly lusts which fight against the soule and haue your conuersation honest among the Gentiles Likewise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion saieth f 2 Iohn 5. I now beseech thee Ladie not as writing a newe Commaundement vnto thee but the same that wee had from the beginning that wee loue one another Whereby we see that it is a dutie required of vs that in deliuering the word of God in declaring his will we should vse mildenesse rather then sharpenesse gentlenesse rather then roughnesse beseeching rather then commanding and meekenesse of spirit rather then threatning of iudgement Reason 1. Now to confirme this doctrine sundry reasons may be rendred and produced First we are bound to vse those meanes and to take that course which is most forcible effectual But to deale with loue and lenity and to handle our brethren kindly and meekly is most likely to preuaile with most men Therefore the Apostle requireth g 2 Tim. 2 25. that the seruant of God must not striue but must be gentle toward al men apt to teach suffering the euil instructing them with meeknesse that are contrary minded prouing if God at any time wil giue thē repentance that they may acknowledge the truth and come to amendment out of the snare of the deuil c. There is no way so auaileable to bring euill men out of the dangers wherin they stand who are as it were taken prisoners and made bondslaues to do the Deuils wil then to allure them by gentlenesse to draw them by long suffering and to ouercome them by patience Reason 2. Secondly this course well and duely obserued serueth to perswade them with whome wee deale of our loue and tender affection towardes them For louing and friendly dealing argueth louing and affectionate mindes and with whomsoeuer we haue to doo it is a great meanes of preuailing and the readie way to bend and encline him vnto that which is good and to turne him from that which is euill when his perswasions are perceyued to tend to the profite and benefite of him whome wee would perswade Wee shall neuer doo any good or preuayle with our Brother to bring him into the right way vnlesse hee can assure his owne heart that wee loue him and seeke his good and desire his Saluation It is Loue in the Speaker that mooueth the Hearer to embrace that which hee speaketh to like that which hee teacheth to hate that which hee reprooueth to auoyde that which hee condemneth and to practise that which hee commendeth Wee must worke this Opinion and ground this perswasion in their hearts that wee loue them and that all our Doctrines Instructions and Reproofes proceede onely from this Fountaine before wee can mooue them to Attention Reuerence and Obedience vnto that which they heare deliuered Hence it is that the Apostle in sundrie places writing to diuers Churches and moouing them to followe the examples and exhortations giuen vnto them laboureth to perswade them of his vnfaigned Loue towardes them as it appeareth Phillippians 4 1. Therefore my Bretheren beloued and longed for my ioy and my Crowne so continue in the Lorde yee beloued Reason 3. Thirdly we are to imitate our Head and Maister Christ Iesus he vsed not his Authoritie and Power that was in him he dealt not roughly and seuerely with his enemies but meekely and mercifully and most compassionately he was meeke and as a Lambe before his shearer When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies h Luke 23 34 he prayed for them he intreated pardon for them that their sinne might bee forgiuen Therefore the Apostle Peter teacheth vs that we are prouoked to a patient bearing of wrongs and suffering of trobles by the example of Christ saying i 1 Pet. 2 21. For heerunto ye are called for Christ also suffered for you leauing you an ensample that ye should follow his steps who did no sin neither was there guile found in his mouth Seeing then that milde and mercifull dealing pulleth out of the snare of the deuill openeth the loue of the speaker and lastly maketh vs like to Christ whose example is a perfect patterne of all meeknesse and moderation it followeth that it is carefully to be vsed of vs when we speak to the people of God in the name of God Vse 1. Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine First we learne that mercie and compassion yea all tokens and testimonies of loue are to be shewed toward Malefactors euen when Iustice is to be executed and punishment inflicted and the course of Law is to proceede against them that they may know it is not malice but Iustice hath brought this fall vpon thē it is not their blood but their good that is sought and the good of others The truth heereof we see practised in Ioshua when Achan was apprehended and his sinne discouered whereby hee had offended God sinned against his expresse commandement and troubled Israell he said vnto him l Iosh 7 19. My sonne I beseech thee giue glory to the Lord God of Israel make confession vnto him and shew me now what thou hast done hide it not from me Cruelty in deed or bitternesse in word euen toward euill doers that are alreadie adiudged or stand at the barre to be iudged is barbarous and inhumain To insult ouer a poore prisoner or a condemned man that is guilty of death and carried to the place of execution standeth neither with an humaine disposition nor with a Christian affection nor with Brotherly compassion Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ mocking spitting buffeting rayling reuiling whipping and crucifieng him betweene two theeues They were not content to seeke his life and to shed his blood but laded him with contempt and all shamefull calumniations This also is the practise of their successors the Romish Cleargy who are the followers of them in malice and cruelty when the faithfull haue beene not only conuented before them but condemned of them they haue embrued their hands and defiled their garments with their blood which cryeth to the God of Heauen for iudgement neither were they contented to feede their eyes with their torments and to satisfie their lusts with their sufferings but proceeded to all extreamities of rage and madnesse rayling at them and speaking all manner of euil against them This abuse is somtimes too vsual and common in the places of Iustice iudgment from whence all gall and bitternesse should be banished wee may heare vnseemly iests bitter taunts vncharitable reproches cast out of their mouths as a
loathsome vomit out of the stomacke who should Remember that they sit in the seat of God m 2 Chro. 19 5 19 6. and are to execute the Iudgements of God with whome is no iniquity nor respect of persons neither receiuing of reward Iehu the King of Israel executing the iudgements of the Lord against the house of Ahab according to al the word of the Lord n Hosea 1 4. is threatned himself to be punished because he did it with a cruell and bloody affection The work was good but his hart was euil the deede done was righteous but the manner of doing was corrupt he respected not the glory of God but his owne reuenge he did it not to serue God but to serue himselfe This was the cause why the Lotde visited him his house and al Israel for it and reuenged their blood thus shedde because he fayled in the manner though otherwise hee did that which is iust and right We must regard not onely what we do but in what sort and maner to what end and purpose wee doo it It is our dutie to shew Mercie and Loue to Offenders euen in punnishing of Offenders Wee must haue respect to their bodies and soules We must admonish reprooue threaten and correct in great compassion and mercy not in rage and reuenge to fly vpon them Obiection But heere the question may be asked whither a Christian man may not be angry with them with whom he dealeth being stubborne and peruerse and deale sharpely with them Answere I aunswere the Apostle giueth direction what to do in this case o Ephes 4 26. Be angry but sinne not let not the sunne go downe vppon your wrath neither giue place to the Deuill If wee breake out suddainly into any passion let vs speedily recal that affection and not suffer it long to lodge with vs. But there is a godly anger and an holy kinde of indignation there is a lawfull zeale to bee commended in the seruants of God which they are to conceiue inwardly and to vtter outwardly against sinne not against their peruersenesse So it is sayd of Christ p Marke 3 5. that hee looked round about him angerly mourning also for the hardnesse of their hearts His anger was ioyned with pitty and compassion it was not so much against the men as against their blindnesse The Church of Ephesus is commended q Reuel 2 6. that it hated the workes of the Nicolaitans which Christ also hateth It hated not the Nicolaitans themselues as they were men but the workes of the Nicolaitans Obiection Againe it may be saide that the Prophet Dauid Psal 109. and in many other places r Ps 59 109 prayed for the destruction of his enemies both their persons and posteritie So did Eliah for fire from Heauen to destroy the Captaines that came to take him Answere I answere we haue not the same spirit that they had and consequently haue not the same warrant They were Prophets and God reuealed vnto them that they were obstinate enemies so that they were enabled to iudge that their malice and wickednesse was incureable and that they would neuer repent They had an extraordinary measure of Gods spirite not onely to see their present condition but to discerne their future confusion and hence it is that they were endued with a pure zeale of Gods Glorie and not carried with an euill desire of Reuenge of Enuie of Hatered and of Emulation Againe the imprecations of the Prophets are prophesied of plagues to come but we haue no such extraordinarie instinct reuealed vnto vs to knowe what is to come wherefore wee cannot alledge their examples for our imitation we must walke in the Kings High way and follow the generall rules of the Scripture to deale mildly to put away pride and cruelty toward those that are vnder vs to banish tiranny and treading of them vnder our feet This is to be obserued of all Fathers Maisters and Gouernors remembring that in Christ we are all Brethren that by Nature we are all of one mold and making that as men we haue all one Creator This consideration wee finde to haue Å¿ Iob 32 13 14. bin in Iob toward those of his Family If I did contemne the iudgement of my Seruant and of my Maide when they did contend with me what then shall I doo when God standeth vp And when he shall visit me what shall I answere He that hath made me in the wombe hath he not made him Hath not he alone fashioned vs in the wombe This the Apostle also t Ephes 6 9. teacheth Eph. 6. Ye Maisters doo the same things vnto them putting away threatning and know that euen your Mayster also is in heauen neither is there respect of persons with him So then we are to deale with gentlenesse not with roughnesse we are rather to seeke to win others by loue then to compell them by rigor We must endeuour that al bitternesse and anger and wrath crying and euill speaking bee put away from vs we ought to be courteous one to another and tender-hearted we are not to thinke that any are priuiledged and freed from reproofe but wee must reproue meekely and modestly least whilst we go about to amend them wee make them worse It is an heauenly Counsell giuen by the Apostle u Gal. 6 1 2. Bretheren if a man be suddainly taken in any offence ye which are spirituall restore such an one with the spirit of meekenesse considering thy self least thou also be tempted Beare ye one anothers burden and so fulfill the Law of Christ Where wee see he would haue the faithfull endeuour to reforme a man with all gentlenesse when he hath done amisse We must not flatter him in his sinnes for then we encourage him and vphold him in his wickednesse nay wee betray him into the hands of the Deuill and by that meanes drown him deeper in destruction Whensoeuer therefore our Brother falleth into euill it is no loue nor charitie to cloake his euill doings or to dissemble his lewdnesse which he hath committed but we must haue a care that he may rise againe If a man bee in the myre or in a ditch we will reach him our hand to helpe him out much more ought we to haue pittie on his soule when we see it sinking into perdition Vse 2. Secondly seeing we are to winne men rather by gentlenesse and loue we must acknowledge that gteat wisedome and discretion is required in the Ministry to diuide the word of God aright and to bee able to apply himselfe to euery degree and calling of men Hence it is that the Apostle saith writing to Timothy x 1 Tim 5 1 2. Rebuke not an Elder but exhort him as a father and the younger men as bretheren the Elder-women as Mothers the younger as Sisters with all purenesse There is indeed a profitable and necessary vse both of rough and tender dealing When the people of
that haue once sinned and fallen into grosse and greeuous sinnes and albeit they be come out of the mire in which they wallowed and renounce the wickednesse in which they walked yet they alwaies remember them to their reproach and speake of them to their infamy But when once their sinnes become bitter vnto them and they haue giuen good Testimony of their vnfaigned repentance we must not be vnmercifull and without compassion toward them q Gal 6 1 2. but rather restore them with the spirit of meeknesse considering our selues least we also be tempted The former failings in faith or obedience are not to be obiected or they reiected with reproach after repentance God remembreth their sinnes no more and therefore we ought to forgiue and forget them They that truely turne vnto God and repent of their sinnes from the bottom of their hearts haue blotted out the staine of it before men and must be esteemed of vs as if they had not fallen or offended For euen as the Prophet teacheth r Ezek 18 21 24. that if the Righteous turne away from his righteousnesse and commit iniquity all the righteousnesse that hee hath done shall not be mentioned but in the transgression that he hath committed and in the sinne that he hath sinned in them he shall die so if the wicked shall returne from all his sinnes that he hath committed and keepe all the statutes of God and do that which is lawfull and right he shall surely liue and shall not die all his transgressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done he shall liue Sinne indeed bringeth a wound with it but when once repentance commeth the wound is cured and the scarre is healed and the remembrance of it is abolished for God will blot it out of his booke of remembrance Vse 2. Secondly seeing euery mēber of Christ must be much esteemed be he neuer so meane it teacheth vs not to haue the religion of God the faith of Christ in acceptatiō of persons We must esteem of the faith that is grounded on our Lord Iesus Christ simply according to the excellency and sincerity thereof and not regard it in one more and in an other lesse according to the condition of one aboue another in outward things This corrupt opinion and deceitfull iudgement is reproued by the Apostle Iames in his Epistle ſ Iam 2 1. Chap. 2. My bretheren haue not the faith of our Lord Iesus Christ in respect of persons Where he teacheth that the profession of the faith ought to be esteemed with a single eye and a simple affection and that partiall affection of one before another is to be auoided Obiection But may we not preferre one before another and is it vnlawfull to haue respect of degrees among men may I not honour a wicked man with honour due to him and set vp the vngodly in higher place aboue the Godly Answere yes in outward respects euery one is to be aduanced and reuerenced according to his calling without respect of his Godlinesse or vngodlinesse of his Religion or superstition of his faith or infidelity For to whomsoeuer God hath giuen preheminence it is our duty to yeeld them obedience A wicked father is to be honoured no lesse then a Godly an hard Maister is to be feared no lesse then a gentle a wicked Prince is to be serued no lesse then a faithfull It is Gods Ordinance that hath lifted them vp aboue others The purpose of the Apostle is not to take away no not from euill men their externall dignity or to draw others to deny them duty but his meaning is that we ought not to measure the soundnesse of faith or the truth of Religion by outward prerogatiues or to conclude that such haue a right profession and true beleefe because they haue Riches and are men of authority and the faith of others contemned because they are poore in goodes few in number weake in strength low in degree base in birth and meane in all outward thinges which are greatly accounted off in the world This reproueth such as stand vpon mens outward persons and make the quallity and condition of the outward appearance a rule to try and examine their faith and Religion These are such as build vpon the Sand and set their house vpon a slight and slender foundation which is soone shaken and suddainly falleth to the ground These are such as measure the matters of faith by the deceitfull line of mens persons Hence it is that if a man perswade his brother that he houldeth an errour and moue him to embrace the truth though he be conuinced by the Testimony of the Prophets and Apostles yet he will readily reply and answeare you are not learned you are no Scholler you haue not beene at the Vniuersity other great men are of another mind who are before you in age aboue you in knowledge and beyond you in iudgement Exhort a man in these daies to heare the word with all dilligence and to attend vnto it with all carefulnesse as to the Ordinance of God and the ordinary meanes to worke in vs saluation t Iohn 8. tell him that he that is of God must heare Gods word u Iam 1 19. shew him that euery man should be swift to heare slow to speake and slow to wrath x 1 Pet 2 2. conuince his conscience that he must desire the sincere milke of the word that he might grow thereby he is wise in his owne conceit to shift off all these instructions and to deceiue himselfe saying If this were so needfull and necessary a duty we should not haue so many great men and rich men neglect the word They like not this so much preaching and precisenesse we see such are great Clearks and profound Diuines do preach seldome some once or twice a yeare others once a moneth why cannot we be content to follow them They know their duty they read the Scriptures they are deepe learned men they would preach oftner if it were required of vs to heare oftner These are they that build vpon men and thinke to excuse themselues by other mens corrupt examples These are they that looke onely to others and reioyce to follow a multitude to do euill These are they that are like to the Pharisies mentioned in the Gospell who said to their Officers sent out to apprehend Christ returning empty againe y Iohn 7 47. Are ye also deceiued do any of the Rulers beleeue in him or of the Pharisies but this people which know not the Law are cursed We must not hang vpon the pleasure of men though they be great in the world noble in birth rich in wealth high in calling many in number mighty in strength glorious in account and reputation of others We must consider not so much whether great and learned men like and approue of it as whether it be agreeable to the
q 1 Cor 7 12 13 16. For what knowest thou O Wife whether thou shalt saue thy Husband Or what knowest thou O Man whether thou shalt saue thy Wife So the Apostle Peter setting downe the wiues duty toward her husband saith r 1 Pet. 3 1 Let their wiues be subiect to their Husbandes that euen they which obey not the word may without the word be wonne by the conuersation of their wiues Where we see that some are won to the Faith without the preaching of the worde Answere I answere it is true that God blesseth and sanctifieth many meanes beside the preaching of the word to the good of his Children as Meditation Conference priuate instruction Prayer feare of Hell and such like Notwithstanding many that are conuerted to God are deceiued in the meanes and instrument of their conuersion For albeit such as are afflicted are brought to know themselues and to acknowledge the damnable estate wherein they stood yet it is not the affliction it selfe that wrought their conuersion The trouble that they sustained and endured whether it were in body or in mind or in both was sent by the goodnesse of God vpon them to bring them to a loue of the word who before loathed it and made no account or reckning of it This is it which the Apostle teacheth Å¿ Rom. 3 20. That by the Lawe commeth the knowledge of sinne So affliction may lay before vs the knowledge of our sins but it cannot take them away it may shew vs our wound but it cannot help vs and heale vs it may cast vs downe but it cannot raise vs vp it may bee a Schoole-maister to bring vs to Christ but it cannot make vs partakers of Christ It is like a sharpe Needle which doth not nor cannot sow the cloth but it is necessarie to prepare the way for the thred or it is like an eating or a fretting corrasiue which cannot cure but yet it is profitable to make the way for the healing medicine So the afflictions that God layeth vpon vs may bring vs to the sight and knowledge of our sinnes and to the consideration of the miseries which we deserue and to the feeling of the flashes of hell fire but they cannot worke Faith in vs nor assure vs of pardon nor apply to vs the promise of God touching the remission of sinnes It maketh a good beginning but it cannot bring the worke to perfection The like may bee saide of priuate admonition and a godly conuersation which the Apostles teach may be meanes of saluation to others it is not spoken to lessen or weaken the authority or efficacy of publicke preaching as if it were not the ordinary meanes to conceiue nourish and encrease faith in vs neither is it simply to be vnderstood that they are able to conuert the soule but onely that they are good occasions fit inducements and profitable helpes to drawe vs and allure vs to a liking and louing and longing after faith For when a man that is not a Christian but an Infidell beholdeth the holy pure chast conuersation of his Wife after her calling to the knowledge of the truth and hir subiection and obedience toward himselfe he may be mooued to embrace the Christian Religion whereof he seeth such worthy fruites We haue a notable example heerof in u Ioh. 4 39. 42 the woman of Samaria who perswading the men of the Citty to go out and heare Christ they saide vnto her after they hadde heard his preaching Now we beleeue not because of thy saying for we haue herd him our selues and know that this is indeede that Christ the Sauior of the world The exhortation of this woman preuailed with them to heare Christ and by their hearing they were conuerted she was the cause of their hearing their hearing was the cause of their beleeuing shee was the Instrument that brought them to Christ and hee wrought Faith in them when they vvere brought vnto him Obiection 2. Secondly it is saide that reading is preaching and therefore it is a sufficient meanes of saluation To this purpose they quote Actes 21. Moses of olde time hath in euery City them that preach him seeing he is read in the Synagogue euery Saboth day Loe say they he is preached when he is read therfore the bare reading must needs be preaching yea some adde it is better then preaching because when they heare the Scriptures read they knowe it is the word of God but when they heare preaching it is mens exposition and interpretation and they know not whether it bee true or false sound or vnsound right or wrong Answere I answere this obiection falleth of it selfe and it is ouerthrowne by that whereby it is sought to be strengthned For if reading be preaching then reading cannot be better then preaching inasmuch as nothing can be better or worse then it selfe It is not denied but the word Preaching may in a general sence include not only the reading of the word x Marke 1 45. 5 20. 7. 36 but any other way of declaring and publishing the power truth glory and workes of God Rom. 2 20 21. Psal 19 1 2. but then it is not vsed as wee take the word in the state of the question For wee meane by preaching the expounding of the Scripture according to the proportion of faith applying thereof according to the capacity of the hearers And thus they are set downe in the place alledged before as two distinct things one accompanying and following the other according to the ordinance of God and practise of the seruants of God Hence it is that the Apostle giueth this as a duty and direction belonging to Timothy y 1 Tim. 4 13. Till I come giue attendance to reading to exhortation and to Doctrine So it is sayde in the booke of Nehemiah z Nehe. 8 7 8. The Leuites caused the people to vnderstand the Law and the people stood in their place and they read in the Booke of the Law of God distinctly and gaue the sence and caused them to vnderstand the reading Likewise when Christ came to Nazareth where he had beene brought vp and went into the Synagogue on the Saboth day he stood vp He opened the Booke a Luke 4 17. and read the Scripture then he closed the Booke he sate downe the eyes of all of them were fastned on him and he began to preach vnto them Thus also wee see that when the Apostle Paule wrote his Epistle to the Romaines hee excused himselfe that hee could not come to preach vnto them b Rom. 1 11 15 14. For he longed to see them that he might bestow some spirituall guift among them and acknowledged himselfe a debter to the Grecians and to the Barbarians to the Wisemen and vnto the vnwise so that as much as lay in him hee was ready to preach the Gospell to them also that were at Rome Whereby we see that preaching and hearing are
man and man we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters but of priuate hurts and damages that are done vnto vs in our bodies in our goods or in our good Names These iniuries done to our bodies which oftentimes are misvsed to our goods which are diminished to our good Names which are impaired are to be remitted As for other debts due to vs we may require them so we doe it with shewing mercy to such as are in necessity toward whom we ought to haue patience in forbearing Obiection 2. The second is whether a man may lawfully sue him at the Law that hath offended him Or how doth suing and forgiuing stand together in a Christian Answere I answer the Law is free for all men and the end of it is to redresse all disorders And as a Souldier in a lawfull warre may kill his Enemy and yet loue him so may a man forgiue an iniury and yet vse the remedy of the Law and thereby seeke in a Christian manner to redresse the wronges that are done vnto him Now in suing at the Law we must obserue these sixe rules First it must not be for toyes and trifles but in matters of waite and importance which do neerely concerne vs and whereby we are some way damnified But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene b 1 Cor. 6 7. as that they are ready to prosecute euery action and slight occasion that is offered vnto them if it be but the wagging of a Straw which bewrayeth an euill heart in them Secondly we must take heede of priuate reuenge and inward hatred which if we conceiue we doe not forgiue We must not suffer our suites to coole our loue to our Bretheren nor to weaken our Faith in performing our seruice worship vnto God For albeit the cause be neuer so iust and lawfull c Rom. 12 9 10. yet if we handle it vnlawfully vncharitably and vnchristianly we offend God and transgresse against our Brother Thirdly we must beware of giuing offence to the Church of God Some offences are taken but not giuen as when men are offended for doing our duty to God We must not omit that which God requireth because man will be offended Our care must be to be ready to giue satisfaction to the godly that our doing be not iustly scandalous obseruing the rule of the Apostle d 1 Cor. 10 32 1 Thes 5 22. Giue no offence neither to the Iew nor to the Gentile nor to the church of God and abstaine from all appearance of euill Fourthly the end of all Controuersies and Suites in Law must bee to liue in concord and to maintaine godly peace If we haue not this end we ayme at a wrong end The end of all lawfull Warre is not murther and tumults but peace and quietnesse So the end of all strife must be to liue without strife For if all iniuries were put vp and were not repressed many would grow worse and worse and ouerturne the Ciuill State and gouernment Fiftly another end we may at must be that the truth may come to light that is hidden that the party offending may be chastised e 1 Cor. 6 11. and by chasticement be brought to repentance for his wronges For such is the mallice of many that the passing by of one wrong would but open a wide gap or gate to bring other iniuries vpon our owne heades and the more we suffer the more hard measure they would offer Lastly the Law must bee vsed not vpon pleasure but vpon necessity and we must take it vp as the last refuge and remedy We must vse it as a Father vseth correction or as a Physition vseth desperate Medicines or as the Surgion vseth searing and cutting f 1 Cor. 6 6. when other will not serue the turne If a friendly agreement and priuate arbiterment may be had let it be preferred and the Magistrate not troubled with our contentions Thou oughtest not to produce into publike Courts of Iustice and iudgement that which may well bee decided and determined by graue sober godly and discreet men at home as the small causes which the Rulers might iudge were not to be brought before Moses Exod. 18 22. If it cannot be had so that though we seeke peace and ensue it yet it flyeth from vs it is lawfull for vs to go farther euen to sue our neghbour at the law and vse the benefit of the Magistrate Obiection 3. The third obiection is how can the Magistrate practise this Doctrine to forgiue offences and offenders seeing as the Apostle teacherh Rom. 13. He beareth not the Sword in vaine If his duty be to punish how can he pardon If he be to execute iudgement how can he forgiue them that trespasse Answere I answere a Magistrate is to be considered two waies according to two seuerall persons which he doth sustaine to wit either as he is a Man or as hee is a Magistrate as he hath a common condition or a speciall As he is a man or a Christian man which estate he hath common with his Brethren he is to beare and forbeare and behaue himselfe as others but as he is a Magistrate which estate he hath as properlie belonging vnto him he is the Deputy and Vice-gerent of God he sustaineth his person he executeth his iudgement and therefore he ought not to haue any respect of persons or winke at the committing of any wickednesse Obiection 4 The fourth Obiection is how we can be saide to forgiue our Bretheren their trespasses seeing no man can forgiue sinnes but onely God Hence it is that Dauid saith in the Psalme Against thee against thee onely haue I sinned and done euill in thy sight Psal 51. Likewise the Scribes and Pharisies when they heard Christ speake to the man sicke of the Palsie Thy sinnes are forgiuen thee began to reason among themselues Who is this that speaketh Blasphemies Who can forgiue sinnes but God onely Luke 5 20 21. Answere I answer in euery sinne there are two things to be marked and considered the euill of the action and the damage that ariseth to man by the euill action the one God forgiueth the other man forgiueth God pardoneth the euill Man pardonerh the damage or detriment that befalleth his person goods or name So then God forgiueth and Man forgiueth God forgiueth the sinne man forgiueth the hurt For we must obserue that in euery trespasse are two offences one to God the other to man To God when he forgiueth the breach of his law and imputeth it not to the offender which belongeth properlie to him and no man is able to doe To man when he remitteth the iniury or harme that hath risen to him in the things that appertaine to him It is not in mans power to forgiue the sinne whereby God is offended and he oftentimes pardoneth the wrong done to him when God forgiueth not
the sinne for God neuer forgiueth any but such as are penitent Obiection 5. Lastly the question may be asked whether all offenders against vs are to be forgiuen or onely such as repent The Apostle moueth Philemon to pardon his Fugitiue and false-fingred Seruant vpon his repentance So Christ our Sauiour speaketh to his Disciples g Luk. 17 3 4. Take heede to your selues if thy Brother trespasse against thee rebuke him and if he repent forgiue him And though he sinne against thee seauen times in a day and seauen times in a day turne againe to thee saying It repenteth me thou shalt forgiue him Whereby it may seeme at the first that eyther we are onely to forgiue the penitent and retain mallice against the impenitent which were want of Charity or say that the condition annexed by Christ is voide and idle which were a voyce of blasphemy Answere I answere offences are forgiuen two waies as there are two kind of persons that offend against vs. Some acknowledge and yeild their offence others are obstinate and stiffe-necked So one kind of forgiuenesse is when we beare no mallice when we doe no wrong when we seeke no reuenge Another kind is when we thinke well of them that haue offended vs when we are perswaded that God hath forgiuen them when wee are ready to receiue them into our fauour againe Wherefore we haue no liberty granted vnto vs to deny mercy and forgiuenesse to the wicked If a man haue done vs wrong and then either denyeth it or diminisheth it and will not repent of it True it is we are commaunded to loue him we are forbidden to hate or to hurt him we are restrained from reuenge we are brideled from wishing or desiring vengeance to fall from Heauen vpon him we are charged to do him good and not euill we are willed to procure his saluation to seeke his amendment and to further his repentance that he may see his sin but we are not bound nor bidden to haue a good opinion and estimation of him for though we must loue him yet we must thinke of him as he deserueth But when a man hath offended vs and trespassed against vs and being reproued and admonished confesseth his sinne desireth pardon craueth reconciliation offereth satisfaction bewaileth his former transgression and promiseth amendment of life it is our dutie not onely to loue him but to like of him not onely to hate him as an Enemy but to account him as a Brother not only to desire vengeance to come vpon him but to accept of his repentance and to assure his heart that God hath forgiuen him and will not lay his sinne vnto his charge So then if any man doe me an open iniury and I laying aside a thirsting after reuenge h Calui harm in Euangel doe not cease to loue him but in stead of euill doe good and in stead of wrong do bestow a benefit vpon him though in regard of the wickednesse of his heart the mischiefe of his hands the want of repentance and the nature of his offence I thinke hardly and heynously of him as he is worthy yet am I truely said and rightly accounted to forgiue him For when God requireth that we doe good to our Enemies loue them that hate vs blesse them that hurt vs pray for them that persecute vs and to doe good to all them that speake all euill against vs he doth not thereby presently commaund that we allow in them those things that he condemneth or praise in them the thinges that he reprooueth but he onely would haue our hearts free from hatred our minds from mallice our tongues from slander our hands from reuenge The second manner of forgiuenes which is a free and full forgiuenesse is when beholding liuely fruits of their repentance we esteem them as brethren we account them as the children of God we fauour thē as fellow-members with vs of Christ are perswaded that the remembrance of their sins cōmitted against God and of their iniuries offered vnto vs are blotted out of Gods sight For true repentance is an high and holy worke greatly accepted of God and his Angels Of God i Ezek. 18 22. because when we repent he will put all our sinnes out of his remembrance Of the k Luke 15 7 10. Angels because there is ioy in their presence for one Sinner that conuerteth more then for ninety and nine iust men that neede no repentance The substance of that which hath beene saide is this If an offender haue wronged thee and continue obstinate and setled to wrong thee still thou shalt forgiue him that is thou shalt not hurt him nor mallice him but loue him and seek to doe him good but as yet thou art to think him a wilfull and wicked man l Esay 5 20. Because thou art not to speake euill of good or good of euill to put darkenesse for light and light for darkenesse to call bitter sweete and sweete sower If he turne from his euill waies and repent him of his sinnes thou shalt forgiue him that is thinke as well of him as euer thou didst thinke ill of him comfort him raise him vp with the sweete promises of the Gospell and assure him that God hath forgiuen him therfore he need not doubt of the forgiuenes of his Fellow-Seruant And if we will a little search the Scriptures we shal finde examples of both these sorts and kindes of forgiuenesse recorded vnto vs. Of the first sort of forgiuing euill doers euen while they remaine euill doers we haue in Dauid toward Shemei that curssed him with an horrible Cursse he sware that he should not dye and pardoneth him albeit Abishai the Sonne of Zeruiah said m 2. Sam. 19 21 22 23. 2 King 2 9. Shall not Shemei dye for this because he curssed the Lords annointed Notwithstanding he thought of him as of a wicked man and gaue Salomon his Sonne charge not to account him innocent And this is that forgiuenesse which Moses speaketh off Leuit. 19. Thou n Leu. 19 17. shalt not hate thy Brother on thine heart but thou shalt plainely rebuke thy Neighbour suffer him not to sinne Of the second sort of forgiuenesse which is toward the penitent we haue an example in Paule and the Church of Corinth toward the incestuous person which had committed Fornication o 1 Cor. 5 1 13 And such Fornication as is not named without detestation among the Gentiles taking vnto him his Fathers Wife For when he being rebuked of many and put out from among them sorrowed for his sinne with a godly sorrow which caused repentance not to be repented off he willeth them to receiue him and entertaine him among them as a faithfull Brother and to thinke well of him as they did before p 2 Cor. 2 7 11 And to minister comfort vnto him least he should be swallowed vppe with ouer-much heauinesse and least Sathan should circumuent vs for we
of Princes in troubling of Common-wealths in plotting and practising of Treasons in murthering of Princes and in setting all things in an vprore Thirdly the Bope vsurpeth a power to free subiects from their allegeance and their oath of obedience as appeareth by the Popes two Breeues that hee sent ouer forbidding his popish Catholickes to sweare homage and fidelitie to the King Fourthly their teachers of popish Diuinity publish and maintaine manie Treasonable positions tending to the dishonour of Princes and to the ouerthrow of Kingdomes It is well knowne to all the World what Bellarmine hath deliuered in the Controuersies of Religion that he hath published to be read and viewed of all men how basely he hath spoken of Princes and how boldly he hath diminished their authority that he might establish the Popes Temporall Soueraignety He teacheth out of his Doctours Chaire or rather from his Orators Deske o Bellar. de laic lib. 7. cap. De pontif lib. 1. c. 7. et lib. 5. cap. 8. 7. that Princes are rather Seruants then Lords subiect not onely to Popes and Cardinals but to Byshoppes and Priests that Princes haue their authority not immediatly from God nor from the Law of God but by the Law of Nations that Princes may be deposed and dethroned by their Subiects and other placed in their stead that the Pope hath Temporall power indirectly that obedience is due to the Pope for conscience sake but to Princes for pollicy sake That the cause why Christians in former time deposed not Nero the Tyrant and Iulian the Apostata and Valens the Arrian and such like was because they wanted Temporall power and if they had not wanted strength they would not haue wanted will to do it that if Princes go about to turne away the people from their base Roman and Bastard-Catholike Faith they may and ought to be depriued of their dominions Heereunto we might adde many like principles of their deuilish Diuinitie taught in their Schooles and brought into the State and practised by their Disciples out of Sanders p Sand. devisib Monarch lib. 2. cap. 4. who was himselfe an Arch-rebell and perrished in his rebellion that he had raised being not onely a beholder of it but an Actor in it Whereby we see if he had no other matter what we are to esteeme of the Roman Religion namely that it is a counterfeit Religion to be abhorred of all true Christians being the Nursery of Treasons and the Mother of all abhominations which setteth vp the Pope as the great Idoll and Arch-rebell of the World so that he vsurpeth a Supremacy ouer all Ciuill Gouernments in the Earth whereas the true Christian Religion is as contrary to this as light to darkenesse which teacheth to bee subiect to the higher powers for Conscience sake which teacheth to feare God and to honour the King which teacheth all degrees as well q Chrys hom 23. in Rom. 13. Ecclesiasticall as Ciuill to stoop downe to this ordinance of God Our Weapons are Prayers and teares our means that we vse are supplications to God and to Man But these Seducers put downe the honour of Kings and Princes and teach them that depend vpon them to take vp Fire and Sword and all other seditious practises which the God of this World teacheth the Children of rebellion so often as occasion of aduantage and hope to preuaile serueth them Vse 3. Lastly seeing the Gospell doth establish not abolish strengthen not weaken confirme not disanull the ordinances that God hath setled among Men we learne that whosoeuer is a good Christian and hath rightly embraced the Gospell is also a good obseruer of Household Gouernment and of Common-wealth Gouernment which stand with the word of God and the maintenance of peace and humaine society I say then that a faithfull and sound Christian is a good Subiect a good Father a good Maister a good Wife a good Childe a good Seruant a good Common-wealths-man The Church and Common-wealth are as louing Sisters liuing dwelling growing flourishing prospering decaying and falling together We must all consider our common and speciall calling and know that Christian duties and Personall duties must not be deuided the one from the other but bee coupled and ioyned in one man It is not sufficient for a man in common conuersation to be a Christian but he must shew himselfe to be so in his speciall calling A Magistrate must not onely be a Christian but he must bee a Christian Magistrate A Father and Maister must not onely be Christians but they must be Christian Fathers and Christian Maisters It is not enough for vs to be Christians abroad we must not content our selues to be Christians in the sight of others but we must manifest our selues to be so in the administration and gouernment of our particular Families and in the discharge of our seuerall duties toward Wife Children and Seruants This reproueth many that liue among vs who beare themselues abroad as men forward in Religion eatnest in their profession and such as would be accounted to goe before many others yet take a view of them what they are priuately in their owne houses and what duties they performe toward their Families they haue lost the reputation at home that they had abroad and shew themselues to be more carefull to seeme religious and to bee thought great Christians then to be good Christians indeede The like we may say of all Inferiours It is not enough for the Wife the Childe the Seruant the Subiect to shew themselues faithfull and religious openly in the Congregation and other places of resort but they must shew themselues right Christians in their reuerence subiection and obedience toward those Superiours that are set ouer them Euery one hath two callings generall and personall Thus we see that as euery one hath two callings one generall which is the calling of Christianity common to euery member of the the Church the other personall or particular which is the discharge of speciall duties in regard of that distinction made betweene man and man so both these callings must be ioyned together in our life as the body and soule are in one man If one of them be wanting the other is missing If they doe not meete together in one person there is onely a shew of true Christianity but the substance is absent A good Christian therefore cannot be an euill Subiect an euill Seruant If they haue Christ Iesus formed in them it will make them obey for Conscience sake Nay heereby wee see that onely such as feare God are good Subiects others cannot be For the wicked and vngodly doe prouoke God to anger against the King against the Kingdome and to procure the destruction of them both by their sinnes This is it which Salomon teacheth in the Prouerbes r Prou. 28 2. For the transgression of the Land there are many Princes thereof but by a man of vnderstanding and knowledge a Realme likewise endureth long Thus
abhorre as open blasphemy This also is the opinion of all our Teachers that euer were among vs as were easie to shew u Calu. instit lib. 1. cap. 18. by infinite Testimonies out of their writings if it were necessarie Nay which is more we teach no more then the Schoole-men of their owne side the Men of their owne Religion the Doctors of their owne profession First I will declare what we hold touching Gods prouidence ordering all thinges euen sinne it selfe which is out of order and then confirme the same out of Popish Writers thereby to stop their mouthes and to aunswer the false imputations that are laid vpon vs that if they will not see what we hold yet they may vnderstand themselues or if they wil needs condemne vs let them condemne their own Prophets That which we x God worketh in sin three waies teach of Gods actions concerning sinne may be reduced and referred to these three heads First he is the Vniuersall cause of all things he sustaineth mankinde that in him he liueth and mooueth and hath his being yea he vpholdeth the beeing and moouing of all his Actions good and bad insomuch that no Man could mooue hand or foote to an Action no nor haue beeing himselfe if God sustained and supported not so that the act is of God as also the actions of all Creatures Now if they will not be ignorant but take knowledge of their doctrine y Occham qu. 5. lit K. many among them affirme full as much that God is immediatly the first cause of all thinges produced by the second causes but of things euill he is the mediate cause in that he produceth and preserueth the Creature that is the mediat cause of euill So likewise another saith z Bartol Med in â— 2. qu. 93. art 6. pag. 496. A Sinner when hee sinneth doth against the law and will of God in one sense and in another not against them He doth indeede against his signified will and against his precepts and prohibitions c. but against the will of his good pleasure he doth not nor against the effectuall ordination of God In this maner and meaning write many others a Bann 1. part qu. 49. art 2. that no sinne falleth out beside the will and intention of God Secondlie we teach that God being free to bestow where he will to restraine where he will and being bound to none doth with-hold his Grace withdraw his spirit and leaue the wicked to themselues whervpon it followeth that their minds are blinded their harts are hardned and they cannot chuse but sin But how may some man say doth God harden I answer not by inspiring euill into men not by creating any sin or corruption in their will which was not there before as he doth grace in their heart but by denying them the power of his grace which might mollifie them and by offering them sundry obiects which they conuert into occasions of sinne and by deliuering them ouer as a iust Iudge to the tentations of Sathan whereby they are ouercome and haue neither power nor will to stay themselues For when God departeth how can it be but Sathan should come in place This is not strange Doctrine among the Papistes themselues One saith b Occham 3. qu. 12. lit yy that GOD is a debter to no man and therefore he is bound neither to cause that Act nor the contrary nor yet not to cause it but the will of the Creature by Gods Law is bound not to cause the act and so consequently sinneth by doing it Lastly we teach that God doth both order or ordinate the sinne that is committed which is nothing else but a directing of it as pleaseth him that it goe not beyond his will neither otherwise then seemeth good in his wisedome Sometimes he restraineth it that it shall not passe nor proceed farther then he appointeth who giueth bounds vnto the Sea Sometimes he turneth it to another end then the person intended that practised it Both these we see euidently in Iobs tentations The Deuill desired nothing more then to destroy body and soule but God restrained his rage appointed how far he should goe and what hee should not doe and wrought Iobs greater good by his greatest mallice Sometimes also hee maketh way for sinne to passe that thereby he may punnish one sinne with another And doth not the Church of Rome teach as much Yes fully as much Bellarmine in the third Tome of his Controuersies saith as much c Bellar. de amiss grat lib. 2. cap. 13. that God not onely permitteth the wicked to do many euils neither doth he onely forsake the godly that they may be constrained to suffer the thinges done against them by the wicked but he also ouer-seeth their euill wils and ruleth and gouerneth them he boweth and bendeth them by working inuisibly in them Thus wee see that if our Aduersaries looke well into their wordes and know their owne voyce tâ—…y shall not neede to exclaime and cry out against vs that we make God the Authour of sinne seeing the same speeches in the same cause are vsed by themselues We freely confesse that God willeth nothing that is formally sinne as he willeth that which is good but he hateth it and forbiddeth it absolutely d Esay 30 21. Rom. 2 15. within vs by the light of his holy spirit e Deut. 27 26 and without vs by the light of his holie word The first entrance of sinne into the World was by the voluntarie action of mans will corrupting it selfe God inspiring or infusing no euill into it To conclude let vs know that as we all agree that euery Act is of God so wee must take a difference between the action the euil that is in the action The action it self is of God but the defect or disorder of the action is from the Instrument which beeing corrupt can it selfe bring foorth nothing but that which is corrupt If a man spurne forward a lame Horse that halteth down right in that he mooueth and goeth it commeth from the Rider but in that he halteth it is from the Horse himselfe If a man cut with an euill Knife he is the cause of the cutting but not of euill cutting but the badnesse of the Knife is the cause Or as a cunning Musition that plaieth vpon an Instrument that iarreth and is out of tune the sound is from him that playeth who obserueth due proportion of time and a right order of striking but in that it iarreth it is in the Instrument it selfe The like we must hold of Gods prouidence ouer wicked men and Angels and all their actions hee putteth no wickednesse into them but he ordereth and gouerneth that which he findeth in them and bendeth it by his infinite wisedome and power to a farre other end then the euill Instrument intended The whole cause of sin is truely and properly in Satan and in our selues Vse 2. Secondly this Doctrine
of being restored It is a worthy saying of the Prophet to Amaziah K. of Iudah being like to loose a great sum of mony which hee had disbursed for the leuying of forren forces x 2 Chr. 25 9. The Lord is able to giue thee more then this If he see it good profitable for vs he can and wil repay it in the same kind for who looseth for Gods cause doth not get but if he do not recompence earthly things with earthly he wil assuredly bestow vpon vs such riches as are immortal immutable such a treasure as is eternal not fading but enduring for euer in the heauens A notable practise heerof we haue in Iob ch 19. in al his troubles which were exceeding great he comforted himself in this I know that my Redeemer liueth that I shal see him in the last day Somtimes he doth restore in the same kinde that which we haue left seemeth to be lost we see in the former example of Iob what a blessed end the Lord made so if we wil wait with patience and tarrie his leisure be content with his workes we shal behold the end better then the beginning Moreouer we see the merciful dealing of god toward his children from whō he withholdeth personal blessings To som he giueth strength of body swiftnes of foot quicknesse of sight readinesse of hearing aptnesse of the hand together with a due proportion comlinesse of euery part But to others he denieth these things so that we see some blind others lame crooked deafe deformed Notwithstanding God ofttimes supplyeth these wants and recompenseth these infirmities with a most plentifull measure of better that is of heauenly graces We see this in the example of the blind man mentioned by the Euangelist Iohn he wanted the sight of his bodily eies y Iohn 9 29 30 31 32. but he had a greater light shining in his hart a deeper insight into the doctrine of saluation then the chiefe of the Pharisies that were accounted the only Rabbies and maisters in Israel so that we may truly say that the blindman did see and they that thought themselues to haue their eye-sight were starke blinde For when the Pharisies said of the Messia We know not from whence this man is the blind man answered said vnto thē Doubtles this is a maruellous thing that ye know not whence he is and yet he hath opened mine eies now we know that God heareth not sinners but if any man be a worshipper of God doth his wil him heareth he c. if this man were not of God he could haue done nothing This was a worthy and open confession of the great work of God that had bin wrought vpon him wherein he saw more true and heauenly light then al his enemies who then boasted of the name of the church and cast this simple man out of the Synagogue But if we consider the poore man of the one side the proud pharisies on the other side which of them was most blind and whither of thē was a member of the true Church Surely God gaue a maruellous light of knowledge to his weake seruant that he was not ashamed to confesse Christ Iesus acording to the measure of grace giuen him whereas the blind Pharises were blind leaders of the blind saw nothing Heerupon Christ saith z Iohn 9 39 40 41. I am come vnto iudgment into this world that they which see not might see that they which see might be made blind And when the Pharises which were with him heard these things said vnto him Are we blind also He answered If ye were blind ye should not haue sin but now ye say we see therfore your sin remaineth Let vs not therfore despise such as haue infirmities or deformities of the body nor vpbraid them with them which are not in their powers to put away rather let vs take heed of the blots and blemishes of the soul to wit of sinne which maketh the greatest scab and scarre and bringeth reproach vnto the person Let vs beware of the blindnesse of the minde of the hardnesse of the heart of the wounds of the soule and of halting with God The blindnes of the mind is a sin and the punishment of sinne so that God is offended with it whereby it differeth from the blindnesse of the body which indeede is a certaine affliction but it is no transgression it is a kinde of misery but no iniquity it is a crosse but it is no sinne But the inward blindnesse of the minde is in it selfe a sinne and breach of Gods Law and maketh a man culpable of iudgement and guilty of eternall death because none is so blinded but he hath first pulled out his owne eyes and refuseth the light of the Gospell offered vnto him a Eph. 4 18. through the hardnesse of his heart Againe this ought to bee a special comfort vnto vs and to suffice to asswage all greefe conceiued for the want of earthly blessings if God haue denied vnto vs the vse of one or many of our members as of our eyes our eares our tongue our hands our feete and haue made vs blind or dumb or deafe or lame or maimed let vs not be discomforted or sink down vnder the burden but rather considering the recompence that he giueth vs another way and the supply that he maketh by spirituall graces let vs humbly giue him thankes b Mat. 5 29 30 remembring that it is better for vs that one of our members perish then the whole body should be cast into hell We see the holy man Iob hauing had great losses and dammages brought vpon him to his great hinderance and decay in earthly thinges acknowledged the hand of God in it gaue him the glory saying c Iob. 1 21. Naked cam I out of my mothers womb and naked shall I return thither the Lord hath giuen and the Lord hath taken it blessed be the name of the Lorde Hence it is that the Apostle saith Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith heires of the kingdom which he hath promised to them that loue him Iames 2. If God haue made me blinde yet if hee haue giuen me the eyes of my mind to see the mystery of faith in this life and the excellency of glory reserued for me and all his Saints in the life to come I haue wherewith to comfort me aboundantly in the want of bodily sight If God haue made me lame to halt with my foot and therby want many outward pleasures that many seek and find yet if he haue vouchsafed this mercy vnto me d Gal. 2 14. to make me walk with a right foot to the truth of the Gospell I cannot want sound comfort and inward peace to my own soul God looketh not vpon the person of man he accepteth no man for his outward forme
the weakenesse to asswage the sorrow to beare the infirmitie and to releeue the misery of our Brother It is the manner of vngodly persons to make it their daily sport in their deuillish meetings to insult ouer him and to leape vpon his backe with all the reproach and infamy that they can deuise to lay vpon him But it skilleth not what such foule mouths do vtter they shall one day reap the reward of their mallice and the penitent person that holdeth his peace shall find in the end the fruit of his patience Vse 3. Thirdly it teacheth vs for our obedience to repent betimes and not to delay the time thereof but while the acceptable season is to bring forth the fruites of amendment of life For seeing wee are not to make the most or speake the worst of the fals of our penitent Bretheren it serueth as a good encouragement and a profitable inducement to leade vs and guide vs vnto true repentance that so our sinnes may be put away Sinne is as a most filthy Leprosie but when we repent we are cleansed of that Leprosie It is as vnsauory Dung that stencheth the earth and the euill sauour thereof ascendeth vp to Heauen but when we repent we smell pleasantly as a sweet perfume in the Nosthrils of God It is as filthy Mire that soyleth the Soule corrupteth the Body and spotteth the Garment but when wee repent the staine and blemishes of sinne are put out of his sight and blotted out of his remembrance For when God forgiueth iniquity transgression and sin r Mich. 7 19. Ier. 31 33 34. he throweth it into the Sea into the bottome of the Sea that it may neuer arise againe to our confusion and condemnation and hee remembreth it no more As farre as the East is from the West Å¿ Psal 103 12. and 32 1 2. so farre hath he remooued our sins from vs as the Prophet speaketh so that they are so far taken out of his sight that they and we shall neuer meet together He couereth them and will not impute them vnto vs t Col. 1 21 22 So that we which were in times past strangers and enemies are now reconciled beeing made holy and vnblameable and without fault in his sight If then God doe couer them when we repent who are we that goe about to vncouer them If he doe not impute them why should we lay them to their charge who haue a discharge from God who hath cancelled the band and hand-writing that was against them If God haue washed and wiped away the filthinesse of them why should any man cast the mire of them in their faces againe The most expert and excellent Phisitian cannot cure a deep wound a festered sore but some scarre will remain and some print in the flesh is left behinde but God so healeth our infirmities that he taketh away the staine the guilt and the punishment that no token no marke no signe of his wrath and indignation euer appeareth to appall vs or dismay vs. This is the great loue and vnspeakeable mercy of God toward the broken heart and contrite Spirit He that hath beene an Adulterer and hath repented of his vncleannesse is no Adulterer He that hath beene a Drunkard and repenteth of the beastlinesse and abuse of the good Creatures of GOD is no longer a Drunkard He that hath beene an Enemy and hinderer of Gods word and now loueth it aboue Siluer and Gold is no more an enemy but a friend of the Gospell He that hath beene a Swearer and Blasphemer and repenteth of his blasphemies is not a blasphemer He that hath beene a prophaner of the Lordes Sabbaoths and now is carefull to sanctifie them and spend them in holie exercises is no longer a prophane person True it is these men haue beene such but when they see their sinnes hate them forsake them are greeued for them and are departed from them true repentance is as the Fullers Sope to wash them and to make them whiter then the Snow We must therefore make a great difference betweene that which they haue beene and that which they are Shall we say that he who is come to mans estate and hath put away childishnesse is still a Babe and Suckling as Infant and Child because once he was so Or shall we say that hee who is made a Free-man and had serued out his Prentishippe is a Bond-man still and vnder the iurisdiction of another because that once he was so In like manner shall wee change our Bretheren to be Children in knowledge to be the Seruants of sinne and Bond-slaues of Sathan because they were so in the time of their ignorance before God gaue vnto them repentance that they might come out of these snares wherein they were holden Captiues Nay I will say more whosoeuer reuileth and reprocheth him with his Adultery Idolatry Blasphemy Drunkennesse or Prophanesse that hath fallen into these offences but dwelleth not nor delighteth in them is a malicious enemie a false accuser a slanderer and lyer against his Brother The Apostle Peter u Math. 26 69. denied his Maister as we shewed before he forsware him and curssed himselfe if he knew the Man which he did through feare to saue his life But because he went immediatly out of the High-Priests Hall and wept bitterlie did any of the rest euer vpbraid him and reproach him with Apostacy with swearing with curssing with his infirmitie and presumption All they therefore are led by another Spirit then the Disciples were who despightfullie cast them in the teeth with their sinnes which are more odious and greeuous to them then to those that set them afoote and blaze them abroad to their disgrace This is a great comfort and bringeth wonderfull peace of conscience to all those that truely repent of all their sinnes past which they haue followed with greedinesse seeing that as God forgiueth them so he will not haue others to charge them with them For if the Lord and Maister of vs all remit them we are not to charge our Fellow-Seruants with them If the Prince forgiue vpon the sorrow and submission of his Vassall the Treason intended against his person shall the subiect dare to call him Traytor seeing the Princes pardon is the Subiects protection and discharge If the Father forgiue the Childe his disobedience x Luke 15 29. shall the rest of his Brethren speake euill of him and alwaies keepe it in fresh remembrance If these thinges were duelie regarded and rightlie considered of vs we would not lye one houre in our sinnes but make hast to be reconciled vnto God that so we may abolish the guiltinesse and greeuousnesse together with the infamy of them Hence it is that the Apostle saith y Rom. 6 19 20 21 22. As ye haue giuen your members seruants to vncleannesse and to iniquitie to commit iniquitie so now giue your members seruants vnto righteousnesse in holinesse for when yee were the Seruants of sinne yee
according as the Apostle speaketh n Titus 1 16. They professe that they know God but by workes they deny him and are abhominable and disobedient and vnto euerie good worke Reprobate This profession is vaine and hyppocritall and no more regarded of God then the leaues of a Tree of him that looketh to finde fruite vpon it So then seeing two are better then one seeing it is a thing wel pleasing with God and last of all seeing the Faith is denied of those that regard such as are nearest to them nothing at al we learne howsoeuer we owe somwhat to all mankind and there is a common band that knitteth vs fast togither yet where the debt is greatest there we are bound to pay most where the Obligation is straightest there we are to performe the greatest duties Vse 1. The Vses remaine to be considered First of all if it be a dutie of man toward man to require most where most is committed and to yeelde the greatest loue againe where are the greatest occasions to couple and combine vs together then much more are we bound vnto the Lord of whom we haue receiued all to whom we doe owne all and by whom we doe enioy all We must doe homage to him as to our King we must giue honour to him as to our Father o Mal. 1 6. we must yeeld him feare as to our Maister we must performe subiection to him as to our Creator we must shew obedience to him as to our Law-giuer He would be holden as a man vtterlie voyde of all wit and wisedome who being indebted vnto many men and owing to some more and to others lesse bound to some in one band to others in two to others in many bands to some owing all that he hath and to others more then he hath or is able to pay would begin to pay his debts without difference and discretion deliuering much to whom he oweth little and little to whom he oweth much satisfying two bands where he is bound in one onely and regarding onely to haue one cancelled where many other are required at his hands Thus it fareth with euery one of vs to one we owe one Talent to another three Tallents to another fiue Tallents but to God we are aboue all others most deepely indebted we owe vnto him our goods our good Names our substance our libertie our liues our selues our soules our bodies and when wee haue giuen him all all will not serue to pay him seeing we owe vnto him more then we haue Hence it is that our Sauiour saith p Math. 22 37 38 39. Thou shalt loue the Lord thy God with all thine heart with all thy Soule and with all thy minde this is the first and the great Commaundement and the second like vnto this Thou shalt loue thy neighbour as thy selfe We see then the order of the Commaundements set downe by the God of order that God hath the first place and man the second the duties we owe vnto him are preferred before the duties we owe to our Brethren And if we marke the Lords prayer and the order which we are taught to obserue in our Prayers and Petitions we shall finde those ranged in the first place that touch the honour of his Name before such as belong to our necessities so that the duties are greater the Chaines are stronger the bands are faster and the reasons are firmer to binde vs and knit vs vnto God In him q Acts 17 28. and 14 17. we liue and mooue and haue our being He sendeth Raine and fruitfull seasons he filleth our hearts with ioy and gladnesse He made vs and not we our selues he made vs of nothing and when we became deformed hee reformed vs. He hath written his Lawes in our hearts and our sinnes and iniquities he will remember no more What wrong and iniury hath the Lord done vs that hauing receiued so many pledges of his fauour and sealed so many bands acknowledging the infinite debts that ws owe vnto him wee should preferre Dust and Ashes before him and set vp proud flesh in disgrace and despite of him We see what mightie and waightie reasons wee haue to magnify him aboue all Creatures in Heauen and Earth and to aduance him aboue all excellency that is in man whose breath is in his Nosthrils and yet who is it that giueth him his due and doth not extoll the Creature aboue the Creator who is blessed for euer True it is euery man will pretend loue to God as to him that hath elected him created him redeemed him called him adopted him iustified him sanctified him and preserued him But doe we loue his word aboue our owne pastimes and pleasures Our Sauiour saith r Iohn 14 23. If any Man loue mee hee will keepe my word and my Father will loue him and we will come and dwell with him he that loueth not me keepeth not my word If then we preferre the following of our owne vanities before the hearing of his truth we plainely bewray the hypocrisie of our hearts and shew that our loue is fastned vpon the Earth We will all seeme to loue the Lord and his word least all men should condemne vs and cry shame of vs but this our loue continueth no longer then till some profit or pleasure round vs in the eare and come in comparison as it were to be waighed in the ballance together then farewell God and his Word and his Sabbaoths we will none of them so long as we haue the other to follow after What is more common in continuall practise then this Will not a drunken Feast a ryotous company of prophane Fellowes sooner draw vs to their Lure then a conscience of our duty to God to keepe vs at home to attend to his ordinances for the saluation of our Soules Euery man almost can say the Commandements and pronounce the words but they consider not the meaning of them and how large they are They know the Law Å¿ Exod. 20 3. Thou shalt haue no other Gods but me and they would complain of the iniurie done them if they should be charged to breake the same Neuerthelesse if we loue the World more then we loue God or delight in our Riches more then in his Worship if we trust in the Creature more then in the Creator or if we feare men more then God we offend him and transgresse his Commaundement Let vs now consider with our selues how deeply we are indebted vnto God and remember that we owe many duties vnto him he hath giuen vs much so that he may require much of vs again he hath bestowed many blessings vpon vs and therefore he looketh for the greater seruice at our hands Vse 2 Secondly seeing the Band and Obligation is much more powerfull and astringent to some then vnto others albeit we are required and charged to loue all men as they are men and to wish well vnto them according to the diuers degrees whereby they
are the members one of another This is it which our Sauiour teacherh in the Gospell y Iohn 10 16. There shall be one sheep-fold and one Shepheard There cannot bee a neerer coniunction communion then the members of the same body haue one with another euery one seeketh the good of another and all labour after the benefit and preseruation of the whole This comparison is fitly alledged by the Apostle z 1 Cor. 12 12 As the body is one and hath many Members and all the members of the body which is one though they be many yet are but one body euen so is Christ So then seeing God is the common Creator of vs all and seeing we are made the members one of another through our coniunction and vnion with Christ we gather from both these considerations that our fellowship and communion one with another must cause and compell vs to doe all good one to another and to haue a speciall care one of another Vse 1 Let vs breefely see what profitable Vses may be concluded from hence And first if the communion that we haue one with another and the entercourse of friendship ought to moue vs to Christian duties then it followeth much more that the communion that we haue with Christ and the honour which God vouchsafeth vnto vs to account vs his Friendes should be auaileable to ioyne vs to him to teach vs to obey him to honor him to serue him to worship him and to walke in the practise of his Commandements Hence it is that Abraham performing the condicions of the Couenant that God hath required of him when he promised to be his God and the God of his Seede a 2 Chro. 20 7 Esay 41 8. Iames 2 23. is oftentimes renouned with this honourable Title to bee tearmed The Friend of God This Christ our Sauiour teacheth b Iohn 15. 14 15. and 14 15. Ye are my Friendes if ye do whatsoeuer I commaund you henceforth call I you not Seruants for the seruant knoweth not what the Maister doth but I haue called you Friendes for all thinges that I heard of my Father haue I made knowne to you No friendship is more glorious and gainefull then the frendship of God none is more constant or continuall seeing whom he loueth he loueth to the end Hereby we haue accesse vnto God as to our Friend then which what can be a greater Dignitie Now the honor is great so we must know wherein it consisteth for friendship is not an idle name without the truth of the thing The loue of God to vs is seene in his fauour toward vs in blessing of vs in taking the care of vs in pardoning our sins in adopting of vs to be his Sons and in giuing of vs eternall life Our loue toward God is to be measured by keeping his Commaundements in depending vpon him in beleeuing in him and in looking for all good things from him But if we rebell against him and forsake his lawes we cannot make any account of Gods friendship nor make our reckoning to haue him to be our friend For sin is a Make-bate Commonly we hate and detest those as the worst sort of men that raise contention among Friends But such is the nature of sinne it causest the greatest enmity where there should be the greatest amity The Prophet Esay teacheth this very euidently c Esa 59 1 2 3 The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betweene you and your God and your sins haue hid his face from you that he will not heare for your hands are defiled with blood and your Fingers with iniquities your lips haue spoken lies and your tongue hath murmured iniquitie They wanted many good blessings but they considered not the cause that their sinnes had made God their Enemie and caused him to depart from them If then we desire the friendship of God we must haue a desire to walke in his waies So then they are in a miserable case that haue no care to please him for they haue not God to be their friend but their aduersary We say commonly a friend in the court is as good as a penny in the pursse but to haue a friend in the highest Court of heauen and the friendship of the most high who is the â—ing of Kings is more worth and better to be esteemed then all the World beside From this ground our Sauior teacheth vs to regard his friendship aboue all to feare his wrath which if it be kindled rageth as the fire and not to stand in feare of the displeasure of men thereby to be hindred in our obedience d Luke 12 4 5 I say vnto you my friends be not afraid of them that kill the body and after that are not able to do any more but I will forewarne you whom ye shall feare feare him which after he hath killed hath power to cast into hell yea I say vnto you him feare Thus it behooueth vs from the consideration of our communion one with another to ascend and rise vp to the contemplation of our fellowship with God and from the meditation of our duties to be performed to men to proceede to the practise of our duties to God Vse 2. Secondly seeing our communion is accompanied with duties of godlinesse we must be carefull to associate our selues with godlie men to whom we are most bound and from whom we may receiue the greatest benefit For seeing our fellowship one with another teacheth vs to loue and make much one of another we must delight in the company of the faithfull that so wee may heare counsell comfort regard and exhort one another All mankind are combined together in one societie but if we be brought by Gods ordinance into one Family we haue another and a neerer band to couple vs in the same yoake We must beware least we giue roome and entertainment to those that are vngodlie whereby the rest of the House may bee insected Thus the Apostle Peter exhorteth the beleeuing Iewes e Acts 20 40. Saue your selues from this froward Generation It is certaine that such as are good by vsing euill company are made euill and such as are euill are made worse Such as make no conscience of their company will make no conscience in time of any iniquitie Vse 3. Thirdly we must learne by this communion to shew the duties of compassion one to another to helpe and releeue them that want and euerie way to sustaine and succour such as are in necessitie When Iob considered that we haue one Creator and sprung all out of the Earth which as a common Mother bare vs in her Womb f Iob 31 19 20. He could not see any perish for want of clothing or any poore without couering And in another place he complaineth of them that offered great kindnesse vnto him in his prosperitie when he had no
which are by my Ministry preserued to euerlasting life and thou canst not sufficiently esteeme of thy Redemption and Saluation effected and merited by Christ but manifested applied and warranted vnto thee by my preaching and the graces of God bestowed vpon me for the effectuall conuersion of the elect Obseruations offered vnto vs in these words Thus wee haue seene the order of the wordes and haue learned the meaning of them It remaineth according to the maner and Method before propounded to gather from hence such obseruations as are intimated vnto vs and might be largely handled of vs. First of all obserue with me that the Apostle returneth heere to a consideration of that which might be obiected so that we see it is the duty of the Ministers not onely barely to teach the truth but to remooue doubtes to answere Obiections to put away Impedimentes and to cleere al difficulties that may sticke in the mindes of the hearers and hinder the beleeuing and embracing of the truth deliuered vnto them For howsoeuer our care be to teach plainely and euidently yet the carnall reason of a naturall man ministreth many cauilles and questions whereby diuerse scruples remaine in the hearts of the people as dangerous stumbling blockes to turne them out of the right way to stay their course from running with a right foot in the paths of righteousnesse Wherefore it standeth vs vpon to consider diligently what may be alleaged against the truth that is taught by vs and to make a plaine answere vnto the same This we see in euery Epistle practised by the Apostle When he had taught free iustification a Rom. 3 20. 21 22 27 28 31. by faith apprehending Christ without the workes of the Law the Iewes might haue obiected If the law do not iustifie then it was giuen in vaine it is abolished it serueth to no purpose He knew this would be concluded and therefore he preuenteth it saying Doe we then make the Law of none effect through faith God forbid yea we establish the law And afterward b Rom. 5. 20. with Chap. 6. 1 2. hauing taught that where sinne abounded there grace abounded much more if he had rawly and barely left the matter thus propounded a man might haue obiected If this be true that there grace aboundeth where sinne hath abounded then sinne seemeth to be the cause of Gods glory and then why do we not sinne fully and freely that thereby the glory of God may be magnified Wherefore he vnloseth this knot in the words and chapter immediately following What shall we say then Shall we continue still in sin that grace may abound God forbid How shall we that are dead to sinne liue yet therein Likewise to the same purpose he speaketh againe for hauing proued that sinne shall not haue dominion ouer vs c Rom. 6 14 15. because we are not vnder the law but vnder grace considering with himselfe that prophane men might abuse the grace and liberty of the Gospell to commit sinne with greedinesse hee replieth What then shall we sinne because we are not vnder the law but vnder grace God forbid c. The like we see practised in other places When hee hath taught the Ephesians to loue their Wiues as their owne bodies yea euen as Christ loued the Church and addeth that this d Ephe. 5 32. is a great secret or mystery a man might aske do you speake this of the loue that ought to be betweene the Husband and the Wife or of the loue that is betweene Christ and his Church he answeareth I speake concerning Christ and concerning the Church In like manner deliuering a rule to the Church that Widdowes should bee chosen to attend vpon the sicke and those that were diseased he would haue none vnder threescore yeares of age set a part to this Office he addeth e 1. Tim. 5 9 11. But refuse the younger Widdowes for when they haue begunne to wax wanton against Christ they will marry hauing damnation The Apostle knowing that these wordes might haue beene wrested wrongfully and applyed contrary to his meaning for one might haue said what haue they damnation for marrying Is marriage the cause of damnation He resteth not so but answeareth the point they haue damnation for denying and breaking their first faith This wisedome is to be put in practise of all the Ministers of Gods word wee must be able not onely to teach but to conuince and to fore-see what may be obiected against that which we haue deliuered So then the Ministers must be men of knowledge throughly furnished to conuince the aduersaries and replenished with store both new and old to ouerthrow all spirits of contradiction that seeke to subuert and destroy the faith of many And it belongeth to the people to resort and repaire to their Ministers thus quallified for resolution of doubts wherewith they are troubled f Mal. 2 7. Math. 2 4. considering with themselues that the Priests lips must preserue knowledge and that the people are to seeke the law at their mouthes because they are the Messengers of the Lord of Hoastes Secondly we see againe in the first wordes of hurting and owing that there is vsed a certaine mitigation For whereas he might haue called him a Theefe and Runnagate he expresseth them vnder much milder names calling his robbing and flying away an hurting and debt declaring thereby how gentle and easie an hand how louing and charitable an heart we ought to beare toward the penitent We are not to aggrauate the slippes and fals nor augment the sinnes and offences of our brethren nor to vrge them and set them out in their colours to the vttermost nor to follow them with extremity but it is our duty to deale mercifully with such sinners as are vnfainedly and truely turned vnto God g Three rules to be obserued to moue vs to deale mercifully toward the penitent remembring alwaies these three thinges First that we are subiect to the like sinnes and may be ouertaken with the same offences through the tentations of Sathan and the corruptions of our owne nature Hence it is that the Apostle admonisheth vs h Gal. 6 1. to restore such as haue fallen euen with the spirit of meeknesse considering also our selues least we also be tempted Secondly that as we are subiect to fall so we haue offended as greatly against God as they if not in the same kind and after the same manner so that if he should enter into iudgement with vs who could stand in his presence or answeare him one of a thousand This is it which Christ Iesus laid to the charge of the proud Pharisies when they brought before him the woman taken in adultery he said vnto them i Iohn 8 7 â— Let him that is among you without sinne cast the first stone at her who when they heard it being accused of their owne consciences went out one by one beginning at the eldest euen to the last Thirdly
that we do desire and obtaine fogiuenesse of our sinnes vpon this condition that we forgiue others when we are taught to say k Mcth. 6 12 14. Forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore let vs be of a gentle minde and placable nature easie to be intreated ready to be perswaded willing to be reconciled and forward to forgiue all iniuries and wronges offered vnto vs without which affection al our praiers to God and all the parts of his worship are made void and nothing worth vnto vs. Hence it is that we are moued when we haue brought our guift to the Altar then and there remembring l Math. 5 23 24. that our brother hath ought against vs to depart and leaue our offering vntill wee be reconciled vnto him Of this point we haue spoken before yet the great necessity of it and the present vse of the Lordes supper which is a Sacrament of loue and vnity requireth the renewing of it and therefore vnlesse it be to those that are dead-hearted and heauy eared that will neither heare nor marke nor vnderstand nor obey it cannot but worke some grace and conscience in them that haue their eares opened boared and prepared Thirdly note the singular loue and exceeding compassion in the Apostle offering himselfe to become surety yea to enter into bandes for so base a seruant as had stollen away his Maisters goods and ranne away for feare of punishment Heerein is great loue and heerein Christ Iesus testifieth his loue to his Church m 2. Cor. 5 21 in that he became sinne for vs and vndertooke to bear the burden of mans wickednesse and Gods wrath euen wickednesse most heinous and wrath most horrible Heerein is vnspeakable loue he offered himselfe as a pawne pledge for vs miserable sinners and bankrout persons not able to pay one penny of that great debt that we owe vnto him Fourthly we may learne that the imputation of another mans debt may stand with the law of God and man so that by all law diuine and humaine he is reputed and holden a debter that offereth and maketh himselfe surety for another so that he is iustly charged to be the debter and the other man for whom he becommeth surety is discharged and freed from the debt yea the satisfaction of another is imputed to the debter euen as his debt is imputed to the surety This beeing cleerc and euident in all Law and by all reason why should it seeme a maruailous or rather a monstrous thing in the eyes and eares of our aduersaries either that our sinnes should be imputed to Christ our mediator or that his sanctification and iustice should be imputed to vs and that we are not iustified by inherent righteousnesse but by the imputed righteousnesse of Christ n 1 Cor. 1 30. Phil. 3 9. Who is made vnto vs of God to be our righteousnesse to the end that we might be found in him not hauing our owne righteousnesse which is of the law but that which is through the faith of Christ This ought not to seeme strange or vnpossible to vs seeing he is no lesse iust and righteous to whom the iustice and righteousnesse of another is imputed then that person is who hath an inherent righteousnesse of his owne within him as it skilleth not who paieth the debt so it be discharged in asmuch as the debter is as well freed when another hath satisfied the creditor as if himselfe had done it Nay he is more iust and righteous that hath Christes righteousnesse made his then if he had an inherent righteousnesse of his owne albeit it were perfect and compleate full and absolute without all staine and imperfection For Christs imputed righteousnesse is more worth and worthy then all the inherent righteousnesse that is in men and Angels yea that imputed righteousnesse of Christ is more accepted and respected of God then all the righteousnesse that is found in the Angels themselues and when we shall liue with Christ our head in the Heauens albeit we shall haue perfect righteousnesse inherenr in vs and be like the Angels which alwaies enioy the presence of God and behold the beauty of his face yet euen then we shall appeare more glorious gratious and accepted of God through that righteousnesse of Christ imputed vnto vs which we shall neuer loose nor put off no not when we shall be in immortallity then for this inherent sanctification when it is at the highest toppe and in the greatest perfection without any want or weaknesse Fiftly note also the Ironicall preterition or passing by that which he would haue carefully considered and wisely imprinted in the minde of Philemon I say not that thou owest to me thy selfe This he doth to auoid all suspicion of arrogancy and ambition or least he shold seeme proud and haughtie and chalenge ouermuch to himselfe hee lesseneth and diminisheth the mattter greatly whereas he might haue vttered and signified more then hee speaketh so that he leaueth the rest to Philemons secret and serious consideration This teacheth vs to auoid all arrogant boasting and to beware of vaine vaunting of our selues aboue that which is meet and ought to be in vs. Heereunto the Apostle oftentimes exhorteth vs o Gal. 5 26. Let vs not be desirous of vaine-glory prouoking one another enuying one another And in another place p Phil. 2 2 3. Be of one accord and of one iudgement that nothing be done through contention or vaineglory but that in meeknesse of minde euery man esteeme other better then himselfe We are naturally giuen to thinke well of our selues and to desire to be magnified of others aboue that which is in vs whereas we ought to humble and abase our selues that God may with his gratious hand lift vs vp Lastly obserue with me in the last wordes the Metaphor vsed by the Apostle witnessing and warning him that he owed to him his owne selfe as if he had beene taken by him in warres by the law whereof he was as his own This serueth to teach vs that all men are by nature captiues to sinne and prisoners to Sathan being deliuered and freed from the subiection and slauery of them This our Sauiour teacheth q Iohn 8 34 36. Verily verily I say vnto you that whosoeuer committeth sinne is the seruant of sinne if the sonne shall make you free ye shall be free indeed To this purpose the Apostle Paul speaketh r Rom. 6 17. 18. Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants yee are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse but God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the Doctrine whereunto ye were deliuered being then made free from sin ye are made the seruants of Righteousnesse Where the Apostle sheweth that there are two sorts of Seruants some
as the Well-spring we haue it not of our selues we haue it from him according to that which the Euangelist Iohn setteth downe r Iohn 1 16. Of his fulnesse we haue all receiued and Grace for Grace Secondly it is called the Grace of Christ not of God the father not of God the Holie-Ghost but of Iesus Christ our Lord because hee is the meanes or as the Cunduit-pipe whereby he it is brought and conueyed vnto vs Thus the same Euangelist speaketh in the wordes following Å¿ Iohn 1 17. The Law was giuen by Moses but Grace and Truth came by Iesus Christ. He it is that is the Mediation and Propitiation for our sinnes he hath purchased the fauour of God he hath wrought reconciliation for vs so that through him we are accepted of God the Father and beloued in his beloued Ephe. 1. 6. Thirdly we must consider the Title giuen to Christ Iesus hee is called a Lord or Ruler and that in many respects First by creation in that he made vs of nothing when we had no being t Iohn 1 3. For all thinges were made by him and without him was nothing made that was made Secondly by right of Inheritance u Heb. 1 2. Psal 2 8. For he is made Heire of all thinges Thirdly by right of Dominion for he hath Dominion ouer all things and ouer vs also so that he ruleth preserueth and keepeth vs as his owne to eternall life being bought with his most preciour blood None of them can bee lost that are committed vnto him neither can any plucke them out of his hands All thinges are put vnder his feet and subiect vnto him Fourthly he is said to be our Lord he is not onely a Lord hauing right and might graunted vnto him ouer others but hee s called our Lord. First because the Father gaue him a people and chosen Generation ouer whom he should rule So then by reason of this donation appointed vnto him before all worlds he is truely called our Lord. Secondly in regard of the work of redemption which he hath wrought for vs he alone hath paid the ransom for vs and deliuered vs from the power of the Deuill so that hee hath the greatest right of possession in vs. Lastly we are thereby put in mind that we ought so to beleeue in Christ our Lord that we put our trust and confidence in him and that we rest throughly perswaded that by him we are throughly freed and deliuered from all euill It is not enough for vs or sufficient to saluation to beleeue Christ Iesus to be a Lord but we must beleeue him to be our Lord. For wee all knowe and beleeue that the Deuill is a Lord and ruleth in the hearts of the Children of disobedience he is the God of this World and a Prince that beareth great sway but wee doe neyther know nor beleeue him to be our Lord as we beleeue Christ Iesus to bee the Lord of vs all Fiftly he addeth With your Spirit He craueth this Grace to be with his Spirit whereby he meaneth as much as if he had said with you one part of man being named for the whole the more principall part being put for the whole person For man consisteth of two essentiall parts of Soule and Body True it is the Apostle Paule doth sometimes deuide man into three partes the Spirit the Soule the Body as when he prayeth for the Thessalonians x 1 Thes 5 23. That their whole Spirit and Soule and Body should be kept blamelesse vnto the comming of our Lord Iesus Christ. By the Spirit he vnderstandeth the mind reason or vnderstanding which else-where hee calleth the y Ephe. 4 23. Heb. 4 12. Ephe. 4. 17 18. Spirit of your mind This is nothing else but a faculty of the reasonable soule which is seen in inuention and iudgement By the the Soule he vnderstandeth the inferior faculties and powers as the will and affections both which followeth the body which is the Instrument whereby the Spirit and Soule do worke By the Spirit in this place is not meant onely the minde or onely the Soule but the whole man is to be vnderstood as it is expounded Phil. 4. 23. The Grace of our Lord Iesus Christ be with you all And Col. 4 18. Grace be with you yet he nameth the spirit because it is the principall subiect and seat of grace Sixtly the Apostle proceedeth and saith Your spirit hee speaketh not to Philemon alone saying With thy Spirit but he enlargeth his heart and saith With your Spirit as speaking to many Whereby wee are to vnderstand those to whom this Epistle is written and deliuered to wit cheefly to Philemon whose Title it beareth and to Apphia his wife to Archippus the Minister and to the Church that was in his house to all these he wisheth the Grace of Christ Lastly he endeth with the word Amen which is as much as euen so or so be it or so it shall be Indeede it is no part of the former prayer but it betokeneth and signifieth two things First an hearty desire whereby we wish that we may be heard and that God would answere vnto our requests Secondly the certainty of our confidence and the confirmation of our Faith whereby we trust that we shall be heard It is an Hebrew worde retained by the Apostles in their Epistles and in other places wherewith we are taught to conclude our Prayers withall by Christ our Sauiour It is added to shew that we should come with boldnesse and beleeue that we shall obtaine trusting in the truth of Gods promises The postscript of the Epistle Hauing thus laide open the sense and meaning of the wordes in this last Verse it shall not be amisse to speake some-what of the wordes following which are the subscription and vnder-writing of this Epistle in these wordes Written from Rome to Philemon and sent by Onesimus a Seruant It is most likely that this Epistle was written and sent at one and the same time with that entituled to the Colossians both because the same persons are named in both the Epistles the same persons writing and the same persons sending salutations to others and both of them in the Post-script are sayde to be sent by Onesimus as it were by a Carrier only heerein resteth the difference that this Epistle was deliuered to Onesimus alone to bee carried to Philemon a priuate man but the other was conueyed by Tychicus and Onesimus to the whole Church of the Colossians whereof Philemon and his Family were but one part But touching this subscription as also others in other Epistles we must vnderstand that they were added by men and are no part of the Cannonicall Scripture which is the rule of our faith to which we must yeeld without all contention or contradiction and from which we cannot appeale without intollerable iniury to the spirit of God For howsoeuer diuers of these Post-scripts may be true yet it is very plaine and