Children of God c Psal 123 3. Haue mercy vpon vs ô Lord haue mercy vpon vs for we haue suffered to much contempt This is the direction that the Apostle Iames giueth d Iames 5 5. If any of you want wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him This is that which the Apostle both teacheth and craueth The Grace of our Lord Iesus Christ the loue of God and the Communion of the Holy Ghost be with you all The like we see vsed by the Apostle Iohn Reuel 1. 4. All which testimonies serue directly to teach vs that what blessings soeuer we want we must beg them of God and of him onely Reason 1. Let vs see the Reasons to confirme vs in this truth First God is the fountaine of all good thinges and the Well-spring of all graces whatsoeuer Hee is a most bountifull and liberall Giuer none can helpe vs but he alone If hee shut his handes who can open them If hee stoppe his eares who can heare If hee turne awaie his eye from vs who can see our wantes If hee close vp his heart who can shew mercie Hence it is that the Apostle saith e Rom 11 36. For of him and through him and for him are all thinges to him bee glory for euer Amen And Iames in the first Chapter of his Epistle Iam. 1. 17. f Iames 1 17. Euery good giuing and euery perfect guift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shaddow of turning Reason 2. Secondly the three persons in Trinity doe worke ioyntly together euen from the first beginning of our creation to the last finishing of our saluation It is said all things were made by the Sonne g Iohn 1 3. and that without him nothing was made that was made the Spirit also did sustaine and vphold that confused Lumpe which was the matter of the vniuersall so that they are said and set downe to be Creators as well as the Father In the worke of our saluation the Father willeth it and electeth vs the Sonne meriteth and deserueth it the Holy Ghost applyeth and appropriateth it This is it which Christ himselfe h Iohn 5 17. 16 13. saith Ioh. 5. My Father worketh hitherto and I worke And Chap. 16. When he commeth which is the Spirit of truth he will lead you into all truth So we might say the like touching the guifts of Sanctification and Iustification the Father forgiueth and washeth away sinne by the blood of Christ through the sprinkling of the Spirit he mortifieth sinne by the power of the death of Christ through the working of the Holy Ghost he raiseth vnto newnesse of life by the power of Christes Resurrection applyed by the Spirit hee iustifieth vs by the righteousnesse of Christ imputed and appropriated vnto vs by the Spirit Seeing therefore that God is a most munificent and liberall giuer rich vnto all and niggardly to none and seeing these three persons beeing one God doe worke ioyntly together in all things touching the creation of the World and the saluation of man and the redemption of our Soules it followeth whensoeuer we want any guifts needefull for Soule or body for this life or the life to come we must aske the supply of them at the handes of God onely the Father the Sonne and holy Ghost Vse 1. Now let vs handle the Vses breefely that arise from hence First we see that it is necessary for all that would pray aright and would obtaine that which they desire to be well instructed in the Vnity of the Godhead and the Trinity of the persons and to know the distinct properties of the persons without the vnderstanding whereof wee worship not the true God but an Idoll Our Sauiour in his conference with the Woman of Samaria chargeth the i Iohn 4 12. Samaritans to worship they know not what so doe many in our dayes both Heretiques and ignorant persons they call vppon God confusedlie but they haue no particular knowledge of God at all We must conceiue no otherwise of God in our minde then he hath expressed in his word The scripture teacheth to knowledge to beleeue to worship one God and him onely If we conceiue or imagine or receiue a multiplicity of Gods wee turne the truth of God into a lie and we erect vnto our selues so many Idols Againe the same Scripture setteth before vs three persons in that Godhead the Father which is the first person in the Trinity of himselfe the Son which is the second person begotten of the Father the holy Ghost which is the third person proceeding from the Father and the Sonne The Father is God the Sonne is God the holy Ghost is God and yet these three persons are not three Gods but one onely God And heere we haue in this place a notable Testimony of the God-head of the Sonne where the Apostle desireth and prayeth for grace and peace to be giuen to Philemon and his Wife to Archippus and the Church not onely from God the Father but from the Lord Iesus Christ This had bin monstrous horrible Idolatry and blasphemy Lastly if Christ had not bin in Nature Maiesty and glory equal with the Father hee of whom and from whom we craue spirituall and eternall gifts k Iohn 1 16. And of whose fulnesse we receiue and grace for grace must be confessed and beleeued to be God but such is Christ Iesus and therefore let this be an article of our Faith written in our hearts acknowledged with our mouth and confessed in the Church for euer that Christ is true God Vse 2. Secondly all good things are to be craued of God whether it be the supplying of his graces or the remoouing of our troubles we are taught to goe immediatly to God by Christ whensoeuer he blesseth vs and to returne vnto himselfe the praise of his owne worke This duty being required it serueth to meete with many corruptions that are too common in the world It conuinceth such Heathnish minded men as are of dead harts and haue no spark of the life of Gods Spirite in them that receiue and swallow vp daily diuers blessinges yet neuer looke to GOD that blesseth them but wee are like vnto the Swine that goe groueling to the ground like the Horse and Mule that haue no vnderstanding at all and so vse all the profites and pleasures of this life without any acknowledgement and consideration from whence they come and of whom they haue receiued them l Ezek. 32 6. or like vnto the Israelites when they had forsaken God They sate downe to eate and drinke and rose vp to play or as c Gen. 25 34. Esau He did eate and drinke he rose vp and went his way he filled his paunch and such was his prophanenesse that hee was touched with nothing These men doe daily deuour infinite
are to be learned of vs. Obiection 1. First our Sauiour sayeth Math. 23 9. Call no man your Father vpon the earth y Mat. 23 9 10 for there is but one your Father which is in heauen Bee not called Doctours for one is your Doctor euen Christ If then God onely be our Father and no man is to bee called by this name either we must account the Ministers Goddes which were blasphemy or debarre and deny them this Title which were contrary vnto other Scriptures Answere I answere Christ doth not in these words forbid the denomination but restraine the ambition of men as appeareth by the conclusion of the words Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe and whosoeuer will humble himselfe shall be exalted Hence it is that the Apostle calleth himselfe z 1 Tim. 2 7 1 Cor. 4 15. as well the Doctor of the Gentiles as the Father of the Corinthians It is one thing to haue the name and another thing greedily to hunt after it and proudly to challenge it to our selues Besides touching the fountaine of our first birth and the foundation of our faith and regeneration he is our onely Father we ascribe it to no man vpon the earth But euen as touching our naturall being hee hath ordained subordinate causes as his Instruments and fellow-workers to beget vs and bring vs into this world and to giue vs life a Exod. 20 12. whom he doth honor with the titles of Fathers and Mother So touching our new birth although it be the sole worke of the spirite and therefore proper to God yet because he worketh it by the word Sacraments the preaching and dispensation whereof he hath committed to the Ministers and appointed to be conueyed to men by their meanes he dooth communicate to them the appellation of Fathers as those whom he vseth to bring vs beget vs vnto God So then Paul so giueth himselfe the name of Father as that he neither robbeth God nor taketh from him the least iot of the honor that is due to his name For it is a common rule that they are not contrary which are subordinate When one is vnder another and inferiorly ordered ordained to another there is a good agreement betweene them God is the choise cause Paule is the Instrumentall Obiection 2. Againe the Apostle depresseth and derogateth from the Ministerie and sayth b 1 Cor 3 6 7 I haue planted Apollos watered but God gaue the encrease So then neither is he thar planteth any thing neyther he that watereth but God that giueth the encrease How then doth it come to passe that he doeth there so much debase them and heere so greatly honour them as to make them fellow workers yea fellow-fathers with God He may seeme to be vnconstant as a Reede shaken with the winde and to lift vp and cast downe at his owne pleasure Answere I answere the contrariety is not in the wordes of the Apostle the difference is in the persons with whom he dealeth and to whom he writeth So there seemeth a contradiction betweene Paule and Iames in the matters of Faith and Good-works c Rom. 3 20. Iames 2 24. Gal. 2 16. Paule saith We are not iustified by workes Iames saith We are iustified by Workes Paule saith We are not iustified but by Faith Iames sayeth We are not iustified by Faith onely Heere is a shew of dissention but it is onely in shew not in trueth for then in one of them should be no truth The Reason why they vse a different order of teaching is the diuersity of the Schollers which they instructed and the contrary affection of such as they taught and informed Paule had to do with Iusticiaries that sought to be iustified partly by faith and partly by works partly by Christ partly by themselues partly by somwhat in another and partly by somwhat in themselues partly by the merits of another and partly by their own strength and merits Iames had not to do with such persons but with Libertines and loose liuers which confessed in wordes free Iustification thorough Faith in Christ yet they were deceiued and had not learned that all those that are iustifyed are also sanctified that all that are in Christ are become newe Creatures that they are borne anew and walke not after the flesh but after the spirit and therefore thought workes needlesse and fruitlesse Thus Paul dealt in this place If at any time he saw so much honour giuen to the Ministers as that Gods honour was diminished or any way obscured and so hee robbed of his glory then hee pulled downe their estimation that God might haue his right and be vnto vs all in all But if on the other side they were debased and disgraced as in these dayes they are whereby the word also was abhorred and God the Author of it and the ordainer of them dishonoured they ought to haue their due they are to magnify their office and to be esteemed as the Ministers of Christ As for example when we haue to deale either with the Anabaptists that wait for reuelations and vtterly reiect the Ministry Ministers of the worde or with those prophane Atheists of our time who contemn them and count them idle and of no vse and so haue no regard of them or respect vnto them wee are to shew in what an high calling God hath seated them He saith of them d Math. 10 20 It is not you that speake but the spirite in you He saith of them He that heareth you heareth me and he that despiseth you despiseth me He saith of them Whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained This serueth to stop the mouthes of carnall men and alloweth vs to know our selues when the worlde will not know vs or acknowledge vs. But when we haue to deale with those of the Church of Rome who make their Pope a God on earth and set their Cardinals and Clergy aboue the word we are to be taught what the Ministry is of it self being separated from the spirit of God an empty sound without force and a bare Instrument without effect in the hand of the workeman that can do nothing of it selfe but as it is vsed and applied by the worke-man Thus much of the remoouing of such Obiections as might hinder the vse and profit of this Doctrine Vse 1. Now let vs come to consider the Vses which are either general belonging ioyntly both to the Pastors people or special belonging to either of them First seeing the Minister and people ought to loue as Father and Sonne it teacheth them to cut off all occasions of discord and diuision and to nourish loue and mutuall concorde one with another It may bee many occasions may arise which if by wisedome they be not smothered and suppressed in the beginning they are as little sparkes that quickly break out into a flame and the flame
light of his countenance from vs yet he will restore vs to the ioy of his saluation as we see in the example of the Prophet he could not in his trouble receiue any true comfort m Psa 77 5 11 for howsoeuer hee did thinke vppon the Lord he was still troubled and though he prayed vnto him yet his spirit was full of anguish the helpe then which hee found in his present distresse was this Then I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night I remembred the workes of the Lord certainly I remembred thy wonders of olde So when we feele not that comfort and delight in praying that wee felt we must not wax faint giue ouer we must continue in the Prayer of faith though not of feeling Making mention alwaies of thee in my Prayers This is the second circumstance whereby the Thankesgiuing of the Apostle is amplified wherein hee witnesseth that he vsually prayed for Philemon and others Doctrine 3. It is the dutie of the faithfull to pray one for another In this practise of the Apostle we learn that the faithful are to pray one for another It is a duty required for al of vs not only to pray for our selues but to pray for others especially for those whose piety is knowne vnto them This we see plentifully prooued and confirmed in the example of Abraham he prayed for the Sodomites that they might be spared he prayed for Abimilech that he might be healed When the people desired Samuell to pray for them he saide a 1 Sam. 12 23 God forbid that I should sinne against the Lord and cease praying for you This Paule performed for the Romaines b Ro. 1 9 10. God is my witnesse whom I serue in my spirite in the Gospell of his Sonne that without ceasing I make mention of you alwaies in my Prayers beseeching that by some meanes one time or other I might haue a prosperous iourny by the will of God to come to you Heerunto we are directed by that forme of Prayer which Christ taught his Disciples and left vnto his Church directing vs to say Our Father giue vs forgiue vs lead vs not deliuer vs Not My Father giue me forgiue me lead me not deliuer mee So the Apostle shutting vp what Armour a Christian must vse against his spirituall enemies hee saith c Ephes 6 18. Pray alwaies with all manner Prayer and supplication in the Spirite and watch thereunto with all perseuerance and supplication for all Saints and for me that vtterance may be giuen vnto me that I may open my mouth boldly to publish the secret of the Gospell So hee d Colos 1 3. and 4. 3. prayed for the Colossians alwayes since hee heard of their faith in Christ and of their loue toward all Saints and hee required the Prayers of the Colossians againe for himselfe that God might open to him the doore of vtterance to speake the Mystery of Christ for which he was in bonds Thus the Apostle Iames doth teach vs to deale one toward another e Iames 5 14. Is any sicke among you Let him call for the Elders of the Church and let them pray for him and annoint him with Oile in the name of the Lord the Prayer of Faith shall saue the sicke and the Lord shall raise him vp All which examples and Commaundements serue to guide vs to the performaunce of this speciall dutie that we are charged and commaunded to pray one for another and to be mindfull one of another in our best thoughts and most serious Meditations Reason 1. The Reasons heereof being rightly waighed will easily gaine our affections to yeeld to this truth For first the Communion and fellowship that is among the Saints requireth our Prayers one for another We beleeue that there is one body one head one company one inheritaunce one Brotherhood f Ephes 4 3. as we see Ephes 4. Endeuour to keepe the vnity of the spirite in the bond of peace there is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all Now what Communion were this among the members of Christ vnlesse we were straightly tyed to pray one for another and to performe this mutual dutie one for another So that the want of it is a plaine argument that we are not members of the same body seeing we desire not the good of them Reason 2. Secondly it is a most forcible weapon put into our hands whereby we are made able to helpe our selues and the rest of our Brethren which are fellow-souldiers with vs all of vs fighting vnder the same Captain Iesus Christ Their fighting is our fighting their retyring is our retyring their victory is our victory their loosing of the field is our loosing of the field For euerie one is not a Soldier by himselfe but wee are all ioynt-souldiers together wee ouercome together and we are put to the foyle together For euen as souldiers do not onely stand vpon their seuerall guards but vnite their forces togither whereby it commeth to passe that they who being seuered assunder and scattered abroad might easily be ouercome hauing ioyned their forces are vnconquerable and vnresistable so if we doo not onely looke to our selues and our owne footing but ioyne in Prayer with other they for vs and wee for them our spirituall enemies shall not be able to confront vs or confound vs but we shall make them turne their backes to vs and their faces from vs. The Apostle g Ephes 6 18. naming the Armour which we must all put on to defend our selues and our Brethren and to offend our enemy doth set down Prayer as a chiefe meanes to obtaine Gods assistance for our selues and others Reason 3. Thirdly Prayer is a Medicine to heale all maladies and a Plaister to cure all sores What Physition is it that hath such a receite What Chirurgion that hath such a salue The Maisters of that Art haue seuerall remedies for sicknesses and diseases that come of contrary causes but this Medicine will take away all our spirituall greefes and infirmities yea albeit they proceede of contrary causes So then it must needs be a soueraigne Salue that serueth to such seuerall purposes This is it which the Apostle Iames pointeth out vnto vs h Iames 5 16. Acknowledge your faults one to another and pray one for another that yee may be healed for the Prayer of a righteous man auayleth much if it bee feruent Seeing therefore wee are as a body standing of many members and seeing prayer is a weapon to defend vs and a medicine to heale vs it followeth that we must vse it one to helpe and succour another Vse 1. Now let vs see what are the Vses First we learne that the vse
we see Christ is made the Author and finisher of our saluation Reason 2. Secondly to put a difference betweene the Creator and the Creatute betweene the things pertaining to God and the things pertaining to men No creature is to be beleeued in nor any blessing that we receiue from Christ We beleeue the Church not in the Church the Communion of Saintes not in the Communion of Saints the forgiuenesse of sinnes not in the forgiuenesse of sinnes as wee shall see afterward Seeing therefore we haue Iustification and saluation from no other then from Christ and seeing we must make a difference and distinction betweene him and all other creatures it foloweth that we must beleeue in him and fasten our Faith as a sure Anchor of our soul vpon him Vse 1. Let vs see what are the Vses of this Doctrine and how wee may profitably apply it to our instruction and edification First seeing it is our dutie to beleeue in Christ we learne that Christ Iesus is true and eternall God equall with his Father to be worshipped and glorifyed together with the Father the blessed spirit This serueth to conuince the Heresie of the Arrians Iewes Turkes Persians and sundry other Infidels who deny the Deity of the sonne of God and cast him downe into the row and ranke of meere creatures who notwithstanding f Phil. 2 6 10. being in the forme of God thought it no robberie to bee equall with God at whose Name euery knee must bowe both of thinges in Heauen and things in earth and things vnder the earth Therefore we saw before that the Apostle in his salutation wisheth Grace and Peace to come vpon them to whom he writeth this Epistle as well from Iesus Christ as from God the Father If Grace and Peace come not onely from the Father but from the Sonne it followeth that he is God equall with the other Hence it is that he sayth in the Gospell g Iohn 14 1. 11 and 12 44. 10 30 and 14 11. 9 38 Ye beleeue in God beleeue also in mee let not your heart be troubled And againe He that beleeueth in mee beleeueth not in me to wit an ordinary man as they falsly imagined but in him that sent me And in another place Beleeue me that I am in the Father and the Father is in me I and my Father are one So when Christ had restored sight on the Sabaoth day to him that was borne blinde he sayd Lord I beleeue and worshipped him Whereby we see that whosoeuer is without the Sonne is also without the Father he that beleeueth not in the Sonne beleeueth not in the Father Hee that worshippeth not the Sonne Worshippeth not the Father So then this is a certaine and inuincible Argument of the Deitie of Christ that wee are to beleeue in him forasmuch as Faith is a Worshippe due onely vnto God Vse 2. Secondly seeing it is a principle necessarie to be holden of al men that we must beleeue in the Son we must put a difference betweene these sayings to beleeue God to beleeue in God For albeit hee that beleeueth in God beleeueth God yet it is not so on the contrary euery one that beleeueth God doth not by by beleeue in God The Deuils themselues as we shewed before do beleeue God they beleeue Christ they confesse him to bee the son of the Father they know him to be the Iudge of the Worlde the Sauiour of mankinde the holy one of God and yet they doo not beleeue in him they put no confidence in him they looke not for life and saluation from him but are assured they are reserued to destruction This maketh them cry out in h Math. 8 29. the Gospell Why art thou come to torment vs before the time And the apostle Iames sayth i Iames 2 19. The Deuils beleeue and tremble They beleeue God touching his Nature and attributes they beleeue Christ touching his Person Natures and Offices They beleeue the Holy-Ghost touching his Person and Guifts They beleeue there is a Church and singular prerogatiues imparted to it and bestowed vpon it And albeit our Faith must goe beyond the faith of the Deuils yet they goe farther then many professors of the Gospell among vs that haue no knowledge of these things So then it is required of vs not onely to beleeue that there is a Sauiour of the world but wee must beleeue that he is our Sauiour beginning our saluation in this life and perfecting it in the life to come This confuteth the Popish opinion that holdeth that wee may beleeue in the creatures as well as in the Creator in the Saints as well as in Christ in mortall men as well as in the eternall God They teach that wee may beleeue not onely the Church but in the Church not onely Moses k Rhem. Test vpon Rom. 10. but in Moses not onely the Prophets but in the Prophets Wee are charged to beleeue in the blessed Trinity in God the Father in God the sonne and in God the Holy Ghost but l Ruffin in Symbol when the speech is not of the God-head but of the Creatures and Mysteries we are not taught to beleeue in them and therefore we are no more to beleeue in the Church then to beleeue in baptisme in the resurrection of the bodie the Communion of Saints and in the participation of glory We are indeede to beleeue m Exod. 14 31 2 Chro. 20 20 Moses and the Prophets that they spake not of themselues that their word is not the worde of man that they ran not before they were sent but we are not to beleeue in them We are indeed to beleeue Peter and Paule n Angast tract 2â— in Iohan. but not in Peter and Paule Wee are to beleeue the Scriptuers but not in the Scriptures o Euseb Emissen de Symb. hom 2. for that were to bestow vpon the seruant the honour of the Lorde and to giue to man that which is proper to the diuine Maiesty Wee must beleeue in Christ Iesus our onely sauiour as for those that beleeue in any other or seek saluation in any other then in Christ whether in Saints or in Angels or in themselues they beleeue not in Christ as in their onely Sauiour For p Cyprian de duplic martyr he beleeueth not in God who doth not place in him alone the trust of his whole felicity who doth not put his affiance in him who doth not depend vppon him who is not assured of his good will and fauour looking for saluation from him and for deliuerance from all euils Vse 3. Lastly seeing it is necessary for vs to haue faith in Christ it is our dutie to vse all meanes to attaine to this Faith Many there are which are deceiued in thinking they haue it who indeede haue it not These suppose they are full of Faith who are as empty vessels and neuer tasted the sweetnesse of it as
die but if ye mortifie the deeds of the body by the spirit ye shal liue for as many as are led by the spirit of God they are the sonnes of God And in another place Å¿ 2 Cor. 5 15. Thus we iudge that if one be dead and he died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Sanctification goeth alwayes before glorification Euerie one would be glorified but euery one wil not be sanctified euerie one would liue with God but euery one will not dye to sinne euery one would receiue the victory but euery one will not fight the battel But let vs not be deceiued God is not mocked If we would attaine to saluation we must first haue sanctification we must be Saints in this life if we look to be Saints in glory heerafter we must be Saints vpon the earth if we would be Saints in heauen wee must first make a beginning before we can come to the ending We must take paines wee must labour hard and sweate much before we can come to our iourneyes end Let vs therefore take heed we do not make a mocke of the Saints least we mocke at our owne sanctification and consequently neglect nay despise our owne saluation If we make any account of holinesse of life let vs not cast it out as a reproch to bee holy Let vs consider that this is the will of God euen our sanctification it is not therefore his will that wee should delight in prophanesse and vngodlinesse And as for those that are scorned and abused or rather not they indeede or their persons flouted and contemned but their Faith their Religion their Sanctification let them not hang downe their heads and be discouraged but walke boldly through good report and euill report and be so farre from shrinking back for these taunts reuilings that rather we should prepare our selues for an harder battell an hotter encounter We haue not yet resisted vnto blood Remember what our Lorde and Maister hath endured the reproach of the world the slaunders of the vngodly the mockings of the malicious the shame of the crosse and what not We must not looke to fare better then he we must not thinke to be entertained otherwise then he was If this be the worst that they can say by vs if this be the greatest fault they can report of vs that we are Saintes and holy persons let vs not be discomforted but rather comforted heerein that God is glorified in vs his name is honoured and the mouth of Iniquity is stopped hauing nothing to detect vs off nothing to obiect against vs. The enemies of Daniell howsoeuer they watched all occasions and sought all opportunities to betray him and destroy him yet the greatest crime they had to charge him withall t Dan 6. 11. and 3. 12. was that he prayed to his God three times a day and made supplication vnto him The Caldeans had no other fault to charge the Iewes to haue committed then that they would not bow downe vnto an Idol If they could haue found any other matter to accuse them of as Malefactors their malice was so great to their profession and to their persons for their professions sake that they would not haue spared and held their peace But this was the glory of these seruants of God that they suffered not for their sinnes and deseruings but for their faith and a good conscience This was it wherin the Church and faithfull comforted themselues Psal 44. If we haue u Psal 44. 20 21 22. forgotten the name of our God and holden vp our handes to a strange God shall not God search this out For he knoweth the secrets of the heart Surely for thy sake are we slaine continually and are counted as sheepe for the slaughter This is that place which the Apostle alludeth vnto Rom. 8. Whereby he comforteth the people of God in their afflictions whereby we see what is the portion and condition of the Saintes in this life they are sheepe not wolues they are afflicted they doe not afflict they are killed they do not kill they are killed not because they haue forsaken and renounced God but because they would not forsake him and renounce him They are slaine not for their owne sinne but because they would not commit sinne against God If this be our case and condition that we are reproached for our righteousnesse and religion and if we x 1 Pet 4 13. 14. be railed vpon for the name of Christ we haue cause to reioyce in asmuch as we are partakers of his sufferinges and shall be partakers of his glory yea blessed are we for the spirit of glory and of God resteth vpon vs which on their part is euill spoken off but on our part is glorified Let vs comfort our selues and our bretheren with these thinges Vse 2. Secondly seeing all the faithfull liuing in the world are Saintes this serueth to conuince the Church of Rome who appropriate the word Saintes to those that are dead and honour none with this title that liue vpon the earth but such as are departed out of this life and being famous for miracles are Canonized by the Pope whom they account as a God vpon the earth Hence it is that they adde farther that our Church cannot be an holy Church because there was neuer yet any Saint or holy man of it approued to be such by miracle or any other euident token They renounce our Church because it is no holy Church and they conclude it is not holy because we haue no Saints that are in it or euer were of it First lct vs speake of our Saintes and then somewhat touching their Saintes whereof they boast so much and in whom they glory so greatly Touching the former the Prophets Apostles and holy men of the first Churches were professors of the same faith that wee beleeue as appeareth by the Scriptures by which we offer to be tried in al controuersies but our Aduersaries will not deny these to be Saintes and such Saintes as haue beene approued by miracles Againe we haue in our Churches true beleeuers iustified by the bloud of Christ and sanctified by the spirit of God and therefore are Saintes by calling as we haue shewed before We haue the fruites of sanctification as necessary effects of a liuing faith we profit daily in repentance from dead workes we labour more and more for y Col 2 2. 5. Rom 8 16. the full assurance of vnderstanding and stedfast faith in Christ for our redemption But such as liue in sin and walk in the flesh haue not the spirit of Christ they are not of our church they are no true Saints they may bee among vs but they are not of vs. As for the popish Saints which are found in their Golden Legend so called and stand in redde letters in their Kalenders it is no maruell if we do not account
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
Answere I answere let this bee supposed which is not graunted yet in such assemblies many may appertaine and belong to the Church Catholicke Secondly the reputation of the Church holdeth them to be visible assemblies which wee are not lightly to esteem or passe ouer notwithstanding the want of a preaching ministery both because they haue the vse of the worde the administration of the Sacraments and the exercise of Prayer which no doubt are auayleable where more cannot be attained and because the wants of the Minister hauing an outward calling bringeth not a nullity to a Church Thus no doubt it was in Israell when they were without a Priest to teach them euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal Thus Christ himselfe teacheth that when the Laborers were few Mat. 9 37. yet the Haruest was great Thus it was in many of the Iewish Synagogues that were dispersed heere and there among the Nations u Acts 13 15. where they hadde the Lecture of the Law and the Prophets and when Paule and Barnabas entted into the Synagogue on the Saboth day the Rulers of the same sent vnto them and said Ye men and Brethren if ye haue any word of exhortation for the people say on Whereby it may be gathered that vnlesse the Apostles had com at that present the assembly had bin dismissed without preaching When Zechariah the Priest was strucken x Luke 1 23. dumbe by the hand of God so that he could not speak to the people yet he continued the time of his course the people were present at his ministration The Priests vnder the law were oftentimes vnlearned and vnsufficient yet were they not therfore no priests at al neither did the people refuse the seruice of the tabernacle being done with their vnwashen hands So ought we to do in the want of a preaching ministry when we cannot haue al that we would or that we should haue we must be contented to take what they can giue what we cannot haue at home we must seek abroad or rather with Dauid y 2 Sa. 6 3 10. We must seeke with all care endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings And in the meane season we may pray with them we may heare them read the worde of God and we may receiue the Sacraments at their handes This is not spoken to defend ignorant Ministers who are vnwoorthy of the places which they hold but to shew that we are not to separate for euery want and blemish in the Church but rather to tollerate that which we are by no meanes able to redresse Obiection 6 Lastly it may be saide that Sermons written by the Minister and read to the people may breed Faith and Repentance in vs and therefore much more the Sermons of the Prophets and Apostles Answere I answere breefely first of our Sermons written and then of the Sermons of the Prophets Apostles written and then read to the hearers or by the hearers First touching our Sermons written if they be the right diuiding of the word and proceede from the guifts of the Minister enforced thereunto by weaknesse and infirmitie they are to be held a preaching and may worke a faith This is not spoken to be a Patron of ydlenesse of ignorance of negligence of carelesnesse but it is spoken to support the weake to moue them to cal vpon God to strengthen them and to perswade the people not to despise their ministery Secondly touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles they are not rehearsed at large as they were deliuered but summarily set downe with intent to bee diuided and opened by the Ministers of the Church So then the comparison holdeth not from the Sermons of the Ministers that are reade to the Sermons in Scripture because there we haue not whole Sermons but only the chiefe points and principall heads and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine and answeared them particularly that no starting hole might be left vnto them that impugne it For the enemies of this truth are such as take themselues to be wise and will not easily receiue satisfaction z Plutaran Pericle like vnto him that was so skilfull in wrastling or rather in wrangling that though hee receiued a fall yet hee would perswade the wrastler that cast him and the people that behelde him that he was the Conqueror Vse 1 Hauing now cleared the doubtes that were brought against this principle which now wee haue taught and ouer-maistered the enemies thereof stripping them out of their armour wherein they trusted and turning them out of their shifts whereof they boasted let vs com to make vse of this point First seeing the preaching of the word is the Instrumentall cause of our regeneration we learne for the encreasing of our Faith that the preaching Ministerie is necessarie to saluation No Sonnes without it are begotten vnto God Regeneration is a most needefull grace of Gods spirite whereof if wee be destitute it had beene better for vs that we had neuer beene borne Thou must bee conceyued of another seede thou must haue another Father thou must feele in thee another byrrh then that which is Naturall thou must finde another change and a newe disposition in thy heart minde affections and conuersation before thou canst turne from sinne to righteousnesse and come from hell to heauen This the Apostle Iohn teacheth a 1 Iohn 3 9. Iohn 3 3â— Whosoeuer is borne of God sinneth not but his seede remaineth in him neyther can hee sinne because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus Verily verily I say vnto thee Except that a Man be borne of Water and of the Spirit he cannot enter into the Kingdome of GOD. This regeneration making a beginning and giuing vs an entraunce into the kingdome of God cannot bee attained without the hearing of Gods word preached and the word it selfe cannot bee published without a preacher so that Preachers are the soueraigne meanes appointed of God to work Faith Repentance and saluation in all his children To this purpose Salomon speaketh in the Prouerbes b Prou. 29 18 Where there is no vision the people decay but he that keepeth the Law is blessed This necessity of the preaching of Gods holy word and our necessary attending vpon it as vpon the ordinance of God offereth to our considerations these three points First the miserie of those that want it Secondly the fearfull condition of al such as haue it yet contemne it that enioy it and yet make no account of it that liue vnder it and yet will not submit themselues vnto it Lastly the blessed estate of such as haue this meanes and profit by it Touching the first wee may behold the wretched
danger of thy life it may be taken from thee and thou from it which maketh it to bee but a shadow of true gaine But the profit of godlinesse is of a contrary Nature if once we haue gotten this Pearle the Theefe cannot steale it the moth cannot corrupt it the Sea cannot drown it the rust cannot fret it the Land cannot loose it the length of time cannot consume it the greatnesse of danger cannot take it from vs the vnfaithfulnesse of seruaunts the subtlety of enemies the fraud of false Brethren the force of the mighty the violence of the Oppressor the partiality of the Iudge the wresting of the Lawe can neuer depriue vs or debarre vs of this benefite yea b Cicer. pro Archia poeta that which an Heathen man saide once of humaine learning may more truly and iustly be spoken of godlinesse which indeed is true learning the which whosoeuer wanteth what Ornaments of Nature and Art soeuer otherwise he hath is vtterly vnlearned nay a starke foole It will follow vs as a sweete guide abroad to solace vs it will stay with vs a pleasant companion to delight vs at home it will lye with vs as a bed-fellow in the night to teach vs whereon to meditate it will sit downe with vs as a guest at the Table to direct vs it wil bee with vs as a skilfull Physitian in sicknesse to comfort vs it will sticke and stand to vs in prosperity to humble vs it will cleaue fast to vs in aduersity and in the euil day to refresh vs it will waite vppon vs in death it will descend with vs into the graue it will ascend with vs into heauen and alwayes follow vs from place to place as the shadow doth the body This made the Apostle Iohn say Blessed are they that die in the Lord for they rest from their labours and their workes follow them Reuel 14 13. To conclude therefore so often as wee thinke of true Religion or remember the day of our conuersion we must think with our selues that we made the most blessed change that euer was made and hold this for a firme and sure principle that no gaine is like to this gaine no profit like to this profit Vse 2 Secondly seeing Christian Religion planted in the heart of a man maketh him good and helpfull to others who before was vniust and vnprofitable let euery one proue his effectuall calling and true conuersion by earnest seeking after the good of others and by a carefull abstaining from hurting troubling and wronging of others It is to be chosen as a better thing to suffer then to offer wrong to receiue then to requite to take then to giue Obadiah liuing in Ahabs Court is commended for the manifestation of his Faith by his Workes as the Tree that sheweth what it is by the fruites hee hid c 1 Kin. 18 13 the Prophets of God from the sword of the persecutor and fed them in the Caue in the time of famine The Prophet affirmeth and assureth that such shall dwell in the Tabernacle of the Lord and rest in his holy mountain as make much d Psal 15 4. of those that feare the Lord and honour them whome God hath honoured To this purpose the Apostle setteth this downe as a certain signe of our adoption that God accepteth vs as his sonnes and daughters to wit our loue to the Saints e 1 Ioh. 3 14 We know that we are translated from death to life because we loue the Brethren Euery one must be able to shew the soundnesse of his faith and the truth of his conuersion by the fruits of his calling f Math. 3 8. and by the workes of regeneration and amendment of life An iniurious man that loueth himselfe but not another that hath no care to doe good to his Brother but to himselfe onely is not yet truely conuerted to God nor deliuered from the bondage of sinne nor made a member of Christ nor engrafted into the true Church nor endued with the grace of sanctification he is yet in the flesh and not in the spirit he is yet in death not restored to life he is the bondslaue of Sathan not brought into the liberty of the sonnes of God For where there is no change in conuersation there can bee no assurance of true conuersion The meditation of this point must enter deeply into our harts teach vs to try our selus whether as yet we born again by water and the spirit or not Whosoeuer can say thus I haue beene in bondage to sin now I am set free I haue beene the prisoner of Satan now I am at liberty I haue liued vnprofitably to God vnprofitably to my selfe vnprofitably to others now I haue learned to lead my life to the honour of God to the benefite of my brethren and to the comfort of mine owne soule whosoeuer I say can say thus may be assured of his conuersion and turning vnto God and that God hath begun his good worke in him which hee will finish at the appearance of Iesus Christ Let vs all therefore know and consider that it is required of vs to repent of sinnes to turne to God to chaunge our hearts and to amend our liues that so we may bring forth the fruits of righteousnesse and expresse our obedience to the Gospell To be without the fruits of the Gospel is to denie the Gospell and to be without godlinesse of conuersation is to be without Christ and to bee without an heart inwardly sanctifyed and without a life outwardly regenerated is to be without faith It had beene better for vs that we had neuer had the Gospell offered vnto vs then to haue it to contemne it It had beene better we had alwayes remained in darknesse then to haue light come among vs and not to walke in the light It is a worthy exhortation that the Apostle maketh to the Thessalonians g 1 Thess 5 5 6 7 8. Yee are all the Children of light and the children of the day we are not of the night neither of darkenesse Therefore let vs not sleepe as others do but let vs watch and be sober for they that sleepe sleepe in the night and they that bee drunken are drunken in the night but let vs which are of the day be sober putting on the Brest-plate of faith and loue and of the hope of saluation for an Helmet It is not euery h Math. 7 21. one that saith Lord Lord shall enter into the kingdom of heauen but he that hath an earnest and carefull endeuour to do his will It is not enough for vs to bee called a Christian to beare the name of a Protestant to renounce the name of a Papist to make shew of the true Religion and to be an hearer of the word we haue learned better things and must giue an account of a farther dutie Obiection We will say peraduenture we hate and detest all the blinde and erroneous
ſ Gen. 31 40. Hee was in the day consumed with heate and with frost in the night and his sleepe departed from his eyes whatsoeuer was torne of Beastes he brought it not vnto him but made it good himselfe This is it which the Centurion in the Gospell confesseth and commendeth in his seruants t Math. 8 9. For I am a man also vnder the authority of another and I haue Souldiers vnder me and I say to one Goe and he goeth and to another Come and hee commeth and to my seruant do this and hee doth it These examples also of that seruant and Souldier that waited vppon Cornelius is notable to this purpose u Acts 10 7. who being trained vp in the feare of God shewed all fidelity and forwardnesse to performe the will and commaundement of his Maister and went to bring Peter by whose Ministerie they might bee further instructed Thus we see that religious seruants are the best Seruants the most dilligent Seruants the most true and trustie Seruants the most prouident and profitable Seruants and therefore it belongeth to al Masters of families to be carefull to teach them the feare of the Lorde and to traine them in the wayes of godlinesse Heereby they shall honor God heerby they shal do great good to their soules heerby they shal discharge a good Conscience heereby they shall procure their owne profite and further their owne gaine Which in times past was to thee vnprofitable but nowe profitable both to thee and to mee The Apostle in this place speaking of the estate of Onesimus and shewing what hee was before his Conuersion and what hee was after dooth fitly distinguish the times and sayeth that before his Calling to the Faith hee was vnprofitable seruing to no other purpose but to feede himselfe and fill vp a place but no good no grace no godlinesse appeared to bee in him But where did he conuerse and lead this life Was it where the name of God was not knowne or where the sound of the Gospell was not heard No it was in faithfull Philemons house This may at the first seeme a very strange and wonderfull thing that he liuing in so religious an house in so reformed a family with so godly a company which had the reputation of a little Church should fauour nothing of piety nothing of Christianitie but remaine in vnfaithfulnesse toward God and in vnrighteousnesse toward his Maister Doctrine 2. In godly families are manie times vngodly Children and Seruants In godly families are manie times vngodly Children and Seruants From this description of Onesimus in the time of his ignorance before his eyes were opened and his heart reformed wee learne that it falleth out notwithstanding the desire and diligence of the Gouernors of the house that in reformed families are oftentimes found vnreformed persons In godly places do many times lurke vngodly Children and vncorrigible seruants into whose hearts no instruction will enter and whose disposition no meanes of reformation can alter We see this in the first family that euer was vpon the earth and there haue beene no more wicked men in the world then they that haue had the best meanes to direct them Adam had malicious and murthering Caine Abraham had persecuting and sauage Ishmaell Noah had scoffing and cursed Cham Isaac had vngracious and prophan Esau Dauid had ambitious and aspyring Absalom So it was with Eli with Samuel with Hezekiah with Iosiah sundry others who after good means vsed by themselues haue found much euill practised by their Children The Fathers are often carefull to lay a good foundation to nurture their children with good instruction a Homer Odysis lib. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet few children prooue like their Fathers but are a degenerate and vnregenerate off-spring Reason 1. And albeit this do sufficiently appeare vnto vs by Testimonies of Scripture and by daily experience yet we shall farther be confirmed in this truth if we waigh the Reasons whereupon it standeth First Religion commeth not by inheritance and grace cannot be conueyed by propagation but euery man begetteth his like as he himselfe is by nature as one Serpent engendereth another This Moses teacheth that when Adam was faln from God and had lost the grace of sanctification b Gen. 5 3. He begat a child in his owne likenes after his owne Image Godly Parents may leaue their children temporal possessions but they cannot bequeath vnto them Faith and a good conscience which are not to be found in the naturall man Reason 2. Secondly there must be a new byrth begun by Gods spirit for the grace of regeneration whereby we are brought to haue one foote in Gods Kingdome is not of flesh and blood but of water and the spirit it is not of the will of man but of the worke of God This is it which our Sauiour setteth downe c Iohn 1 12 13 and 3 3 5. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his Name which are borne not of bloode nor of the will of the Flesh nor of the will of man but of God Likewise when hee disputed with Nicodemus who was ignorant of this Doctrine he saith Verily verily I say vnto thee except that a man be borne of Water and of the spirit he cannot enter into the kingdome of God It is he onely that gaue the heart that is able to change the heart it is hee that gaue the eyes that is able to open the eyes Reason 3. Thirdly albeit the vnregenerate persons and loose liuers doe not want education and good bringing vp yet they are not amended and reformed because God doth not purpose their conuersion but appoint their confusion The Lord stirred vp Pharaoh d Rom. 9 17. to this same purpose that hee might shew his power in him and that his name might be declared throughout al the earth yet he sent vnto him Moses and Aaron to cleare his owne Iustice to make him without excuse The like the Scripture speaketh of the sonnes of Eli who were reproued of him for making the Israelites to trespasse and to abhorre the offerings of the Lord yet they regarded not his reproofe beeing the Father of their bodies the Priest of the most high God and the iudge of the people and this reason is rendered why they obeyed not his voice hearkned not to his Counsell e 1 Sam. 2 25. Because the Lord would slay thē So then whether we do consider that grace cannot be conueyed by propagation or that it is the proper worke of the spirit to effect our regeneration or that God will glorifie his great name in the confusion of such as break the bands and cast away the Cordes of Discipline from them wee cannot greatly maruaile that in reformed places are oftentimes to bee found vnreformed persons Vse 1. Let vs make vse of this Doctrine and see
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
be to doubt of his fauour and to call his louing kindnesse into question We must build vpon his promises as vpon a stable and steadfast foundation that shall neuer be remooued Heauen and earth shall passe away x Math. 5 18. But his word shall not passe away We haue the word and Oath of God y Hebr. 6 18. as two vnchangeable Witnesses so that it is vnpossible that he should lie or we be deceiued We haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. We haue the earnest penny as a certaine pawne left vnto vs z Rom. 8 16. And the spirit of adoption testifying with our Spirits that we are the Sonnes of God Wee haue the grace of Sanctification written in our hearts whereby we are dead to sinne and crucified vnto the world Wherefore seeing we haue so many waies to warrant his gracious goodnesse vnto vs why doe we yet stand in doubt and wherefore are our minds wauering in his mercies a Iames 1 6. As a Waue of the Sea tossed by the violence of the Windes Let vs enter into our owne hearts and consider our owne dealinges toward our Brethren If we finde our selues ready to forgiue and inclined to remit the iniuries done vnto vs and willing to release or at least to forbear the debts that we may worthily challenge of many our poore and needy brethren we may from this compassion toward them gather an vndoubted perswasion as a necessarie conclusion to our selues that his mercie shold be extended in great measure toward vs that he will neuer forget his wonderful compassion knowing that whomsoeuer he loueth vndoubtedly he loueth vnto the end He is neuer wearie of well-doing his gifts are without repentance He is not as man that he should lye nor as the Sonne of Man that he should change b Iames 1 17. With whom is no variablenesse nor shaddow of turning We are variable and vnconstant but hee is alwaies the same and will make good the words that are gone out of his owne mouth Let mee obtaine this pleasure in the Lorde c. The Apostle in these wordes doth testifie that these things which he requested of Philemon were in the Lord that is agreeable to the will of God He doth not craue them to please himselfe or to pleasure Onesimus onely but he asketh them because he knoweth that the obtaining of the same will be acceptable to God Here then he sheweth what ought to be the end that we propound to our selues in making suites and requests to others we must consider not so much what may content vs as what God commaundeth and alloweth Doctrine 2. Whatsoeuer we desire prouoke and perswade others to do must be in the Lord. From hence we learne that whatsoeuer we doe mooue desire prouoke and perswade others to doe must be in the Lord that is warrantable and conscionable standing with the will of God and a good conscience This is it which the Apostle handleth Phil. 4. Whatsoeuer thinges are true b Phil. 4 8 18. whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer thinges are pure whatsoeuer things are worthy loue whatsoeuer thinges are of good report if there be any vertue or if there be any praise thinke on these thinges And afterward in the same Chapter commending them for a worke of mercy he sheweth That it was an odour that smelleth sweete a Sacrifice acceptable and pleasing to God Likewise Ester 4. 14. When Mordecai would perswade Ester c Ester 4 14. to aduenture her credit and life in the behalfe of the Church which was sold to the mercy of the Sword and to the tyranny of the Enemies hee sheweth the equity and lawfulnesse of it though it were dangerous for her and threatned death vnto her Who knoweth whether thou art come to the Kingdome for such a time As if he should say Thou owest this duty to God and seruice to his Church being aduanced to the Kingdome for this end and purpose and therefore it is well-pleasing in his sight Thus doth Nehemiah exhort the Rich and the Rulers among the peoole to restore the Landes the Vine-yards the Oliues the Houses together with the hundred part of the Siluer and of the Corn and of the Wine and of the Oyle that they exacted of them shewing that in so doing d Nehe. 5 9 11 12. They should walk in the feare of God and redeeme themselues from the reproach of the Heathen Thus the Apostle perswadeth the Thessalonians to sanctification e 1 Thes 4 3 7 Because it is the will and pleasure of God who hath not called vs to vncleannesse but vnto holinesse By all these consents as by most strong Euidences and firme Witnesses it appeareth that we ought to haue the warrant of Gods word and approoued will to allow whatsoeuer we require or prouoke others to doe Reason 1. This will be made very plaine and manifest by sundry reasons First of all true loue will require onely such thinges as are honest Such as proceed further and make their owne will the rule and line to square out other mens actions with all doe want true loue and are not indeede true Frrendes The Apostle describing the Fruites and effects of loue saith f 1 Cor. 13 6. It reioyceth not in Iniquity but reioyceth in the truth It is a good sound note of a right friend to request such thinges onely as are iust and seemely The very Heathen by the light of nature could g Cicer. de amicitia see thus farre and teach how farre we are bound to pleasure and profit our friends Reason 2. Secondly such requests as are lawfull and lawdable doe giue warrant in crauing boldnesse in asking and comfort in obtaining Such requests shall neuer make vs ashamed to mooue them nor cause vs to take the repulse or denyall when we haue mooued them We see this in the example of Mordecai when he craued of Ester to make intercession for her people shee looked more into her owne danger then into the Churches deliuerance and respected more her owne person then their safetie notwithstanding hee h Ester 4 13. knowing his request to be honest and lawfull would not giue ouer but continued his suit though hee were delayed yet he was not daunted though he were denyed yet he was not discouraged but went forward boldlie vntill he receiued a gracious aunswere The like wee see in the Woman of Canaan who came to Christ for her Daughter that i Math. 15 22. Was miserably vexed with a Deuill albeit she receiued a three-fold repulse or a three-fold delay yet such was her Faith that she would take no denyall but did stride ouer all things that might seeme to hinder her and neuer would cease vntill shee had obtained her request Whereby we see that her honest request was granted and she went not away empty Reason
Wee cannot aske in our owne name u Ferus in Ioh. 16. that is for our owne merits any thing we ask and obtaine in the name of Christ By his name we must vnderstand his incarnation his passion his death his deserts his intercession For as he that hath Christ hath eternall life because Christ is the way the trueth and the life so he that hath Christ obtaineth all things because he it is alone in whom the Father is well pleased It is therefore a lawfull and laudable custom of the true Church to conclude and shut vp their prayers in the name of Christ declaring thereby that their trust and confidence to be heard standeth not in themselues nor in any other then the Mediatour betweene God and them True it is the Church of Rome vseth this form and endeth in his name but this is no better then a meere mocking of Christ For albeit they adde in the closing vp of their prayers Through our Lord Iesus Christ yet the substance of them is full of Idolatry and the Saints are made Idols and Christ a Mediator to bring vs to them which is as foule a dishonour as if the eldest sonne who is heire of al should be vsed and employed to bring vs into the fauour of the seruant of the house So then we must holde it as a principle of our Faith to direct vs in our prayers that they be not made in the name of any creature but in the name and mediation of Christ alone And heereby is discouered a manifest fault and palpable error of ignorant people They powre out many Prayers and cry out oftentimes Lord helpe me Lorde haue mercie vpon me Thus doe these poore and simple blind soules rush vppon the Lord as it were into the Chamber of presence without a guide they know not the nature of God that he is as well a most fearefull iudge as a most mercifull father and they are ignoraunt of the Office of the Mediator in whose name they should present their prayers to him Hee that commeth in his owne name commeth in a wrong name and he that commeth without Christ departeth without fruite Hee sprinkleth our prayers with the sweete Odours of his merits and mediation without which our prayers and our persons are abhominable The fift thing required in Prayer The fift and last thing required in Prayer is that it must be made with assurance to be heard Prayer is to be made in faith whereby a man must haue confidence that he shall obtaine that which he hath asked This affiance being wanting maketh Prayer to bee no prayer Whosoeuer doubteth whether God will graunt his requests or not can neuer pray for any thing earnestly and effectually This our Sauiour teacheth Marke 11 24. Whatsoeuer ye desire when ye pray beleeue that ye shall haue it and it shall bee done vnto you None can haue this perswasion to be heard none can haue this affiance that God is both willing and able to helpe them but the faithfull who haue assurance that their sinnes are pardoned and their personnes reconciled vnto God in Christ Such as stand in doubt of this can neuer beleeue anie other promises reuealed in the word nor be sure that any of his prayers shall bee heard If any come and make any suite or supplication vnto vs whom wee know to doubt of our good will and meaning toward vs can wee regarde them or accept of them So they can by no meanes please God that while they are praying doubt of his good meaning or Almighty power and know not how he is affected and disposed toward them For this cause the Apostle Iames directing vs in the right course of prayer commandeth rhat it be made in faith without doubting Iames 1 6 7. Let him aske in Faith and wauer not for he that wauereth is like a waue of the Sea tossed of the wind and carried away neither let that man thinke that he shall receiue any thing of the Lord. It is a great corruption of the flesh and such as springeth from the bitter root of Infidelity to imagine that God doeth not or will not regarde our prayers according to that saying of the Prophet Psal 10 13. Wherefore doth the wicked contemne God He saith in his heart Thou wilt not regard Obiection But heere some may Obiect say How can we haue this assurance seeing many pray and yet receiue not they aske and obtaine not The Prophet Dauid complaineth y Psal 22 2. O my God I cry by day but thou hearest not and by night but haue no audience And in another place z 2 Sam. 12 14 He prayed for the life of his child with great earnestnesse of spirit with great humblenesse of mind with great anguish of hart and yet he obtained not the life of his sonne that he desired for the Child died Answere I answere to this many waies First God doth sometimes deferre to answere his seruants to make them cry more earnestly We are made of a dull Mettall we quickly wax weary in prayer we must haue some means to kindle our zeale Now it is a great error in the faithfull to thinke that GOD deceyueth vs because hee delayeth vs it is the purpose of God to try vs for the exercise of our faith and the encrease of our zeale Secondly men doe sometimes pray that are prophane and lye in some greeuous sinne that is vnrepented of which is as a thicke cloude standing betweene the Lord and vs and as it were stopping his eares that he cannot heare vs or as a barre that lyeth in our way that we cannot possibly come into the presence of God True Repentance wil scatter the Cloud and remoue the barre that is before vs but till sinne bee forsaken a Iohn 9 31. our Prayers cannot bee graunted Many complaine that they are not heard and murmure that they spend their wordes as in the Winde but they neuer consider what the cause is and where the fault lyeth and how it is to bee reformed Thirdly they pray to satisfie their lusts and do not aske such thinges as they ought to desire according as the Apostle Iames vpbraydeth the Iewes to whom he wrote b Iames 4 3. Ye aske and receiue not because ye ask amisse that ye might lay the same out on your pleasures It is not enough to craue good thinges but we must aske them to a good end If our purpose be euill our Prayers cannot be good our requests cannot be granted Fourthly we must pray for earthly things with condition so farre as they may serue to the glory of God and our owne good and therefore we must refer our selues wholy to his will and pleasure as we are taught in the Lords Prayer to say Thy will be done Spirituall Graces we may aske without exception but earthly benefits with limitation Lastly God heareth our prayers two wayes First when he granteth that thing which we aske Thus he heard
example of life If wee had learned since wee entered into Christianity but nowe a little and then a little heere a Precept and there a Precept we might in short space haue attained to a great measure of vnderstanding and bee daily fitted to Gods Kingdome But alas such as should bee olde in Faith are verie Babes and Children a thing greatly disgracefull and reproachfull to their yeares condition The Apostle chargeth the Corinthians h 1 Cor. 14 20 Ephes 4 14. that they should not be Children in vnderstanding as concerning maliciousnesse hee would haue them Children but in vnderstanding to be of ripe age Whereby wee see that aged persons do quite degenerat from that which they ought to be when they remaine voyde of knowledge and destitute of spirituall Wisedome and suffer many that are young in yeares to ouertake them yea to ouer strip them and go many degrees before them If a man should binde his sonne an Apprentise to some Science or Occupation and when he had serued his time should be to seeke in his trade and bee neuer a whit the more his Crafts-maister in the ending of his yeares then he was at the beginning we would thinke hee had lost his time and complaine of the iniury of the Maister or of the carelesnesse of the Seruant If a Father should put his sonne to Schoole and hee alwayes continue in the lowest Fourme and neuer ascend higher wee woulde iudge great negligence to be eyther in the Maister or in the Scholler Behold the Church of God is the Schoole of Christ and the best place to learne the Science of all Sciences if we haue liued long therein some of vs twenty some thirty some forty yeares and some longer and yet be no wiser in Religion then a childe of seauen yeares old i Heb. 5 12. is it not ashame for vs and may wee not bee condemned of great negligence in the matters of our saluation Let vs examine our selues how wee haue profited and compare our proceeding in knowledge with the length of time that God hath graunted vnto vs. He may iustly require great things of vs and challenge at our hands much fruite who hath affoorded vnto vs great meanes for our growth and encreasing in all good things Verse 10. I beseech thee for my son Onesimus whom I haue begotten in my bonds The order of the words HItherto we haue spoken of the description of Paule crauing to be heard and respected in regard of his age and office which is the second part of the sentence before remembred Now we are to obserue the third point which is concerning Onesimus whom he setteth forth first by a note of relation My Sonne then by the cause Whom I haue begotten in my bonds The Apostle in this Verse beginneth to enter into his suite shewing for whom he doth intreat and afterward for what he doth entreate To his request hee annexeth diuers reasons first because he begat him that is brought him by the preaching of the Gospell to the true Christian faith and therefore he is earnest to intreat for him Secondly because his Maister should now finde him profitable vnto him that is faithfull trusty and seruiceable for so will true Christian seruants be whereas such as are vngodly will be vnfaithful and such as haue not the feare of God before them cannot answere the trust that is reposed in them for Conscience sake Thirdly because Paul loued Onesimus tenderly and deerely as his owne bowelles not as a seruant but as his son not onely as a Brother but as his owne bowels This is the order of the words The meaning of the words Let vs breefely see the Interpretation of this Verse and reserue the rest to his proper place First of all when hee calleth Onesimus his sonne hee meaneth it not in respect of the naturall birth and generation but of the spirituall and super-naturall So that by a borrowed speech he meaneth one brought to his Faith by his Ministry Likewise when he saith Whom I haue begotten the meaning is whom God by mee did effectually call to embrace and beleeue the Gospell It is not the worke of a mortall man to frame and reforme the soule vnto the Image of God He onely nameth himself as the author of his regeneration which he doth not to oppose himselfe to God but only to shew what God doth by the ministry of man Lastly when he addeth In my bonds he meaneth when he was a prisoner and lay in prison This Verse according to this exposition of the wordes is thus much in effect as if he had said Hauing thus prepared thee for that which I am to intreate from thy hands if now thou wouldst know the party or person for whom it is surely it is thy runnagate seruant Onesimus and vpon these grounds he is my spirituall sonne for I haue begotten him in the time of my captiuity to the true profession and obedience of the Gospell Obseruations out of this Verse Before wee come to handle the Doctrines and instructions arising out of this verse it shall not bee amisse to set downe diuers profitable obseruations that may be considered First we see heer a Rhetorical repitition of the same word I beseech thee being aged and a prisoner I beseech thee for my Sonne Onesimus This redoubling of his prayer and intreating vsed also k 2 Cor. 10 1 2. elsewhere sheweth the desire and manifesteth the earnestnesse of his minde he was not colde in his suite as if he regarded not whether hee obtained it but prosecuted it with his whole desire and full purpose so that he contenteth not himselfe once to beseech him but beseecheth him againe Secondly we see that the person of him whom we will commend to any man hath great force to moue him and to preuaile with him to graunt vnto vs that which we craue and desire at his handes Wherefore whosoeuer would be commended vnto any must looke to himselfe that he haue in him somewhat woorthy commendation For as another mans mouth shoulde praise vs not our own so the matter of praise must be in our selues A false praise is a true dispraise and a wrongful commending is a reall discommending The praise that commeth from others must proceede from a due desert in our selues If the Apostle had not found a great alteration he would neuer haue giuen this commendation to Onesimus Thirdly we see an example in Paule of wonderfull humility and lowlinesse of minde See heer the difference betweene Paule the Apostle and the proud Byshop of Rome Paule beseecheth where he might command but he commaundeth where he hath no warrant to beseech For the Pope vsurpeth authoritie ouer Princes and Kinges hee cursseth and banneth hee threatneth and thundereth out his excommunications It is not so with our Apostle for such is his exceeding modestie and mildnesse of Spirit that he abaseth himselfe to bee a false and fugitiue seruant whom hee embraceth as his owne
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first