increase in learning and a man of vnderstanding shall attaine vnto wise counsels We must therefore proceed in good things that we may be well pleased that we may be enriched in his graces and established more firmely in the waies of godlinesse For there cannot be a better means to keep vs from a fearfull Apostacy and to preserue vs from a dangerous back-sliding then to go forward in that iourney into which we are entred and to make strait steps to the place of our rest So long as we walke to the end of the race set before vs there is no feare of fainting or falling backward But when once we begin to stand still and do not go forward our case is to be pittied we haue giuen roome to Sathan and taken the foile who will not rest there but take farther hold of vs. Whosoeuer standeth still and remaineth at one stay in matters of Religion will shortly turne backward The heauenly bodies are euer in motion it is the earth that standeth still at one stay so such as are heauenly minded are alwaies going and growing toward heauen whereas such as think vpon nothing but the earth are so cloyed and clogged with that grosse matter that they cannot moue a foot forward to lay hold of happinesse Hence it is that the Apostle exhorteth the Corinthians z 2. Cor. 7 1. Seeing we haue these promises dearely beloued let vs cleanse our selues from all filthinesse of Flesh and spirit and finish our sanctification in the feare of God Likewise writing to the Thessalonians a 1 Thess 4 1. He stirreth them vp and exhorteth them in the Lord Iesus that they increase more and more as they had receiued of them how they ought to walke and to please God Thus also speaketh the Apostle Peter b 2 Pet. 3 17 18. Ye therefore beloued seeing ye know these things before beware least ye be also plucked away with the error of the wicked and fall from your owne stedfastnesse but grow in grace and in the knowledge of our Lord and Sauiour Iesus Christ This serueth to reproue those that either stand still or go backeward and and are not proficients in the Schoole of Christ who heare much and learne little who know somewhat and practise nothing at all who thinke they haue gotten enough and that now they may be idle and slothfull It was not so with the Apostle who was a better Scholler then these Drones he laboured euermore to be better better as himselfe testifieth c Phil. 3 3 14. I forget that which is behinde and indeuour my selfe to that which is before and follow hard toward the marke to the price of the high calling of God in Christ Iesus He was not like vnto a foolish Runner who running in a Race for a great price will euery foote be looking backe how much ground he hath runne and rid but his eyes were fully fixed vpon the marke considering how farre hee had yet to passe and waighing how much he was distant from perfection It had been better that we had neuer made profession of Christ or beene called by his Name then to stand at a stay or to start aside whereby it may be probablie suspected if not rightly gathered that wee neuer had any soundnesse in vs. Let vs therefore d Rom. 15 14. labour to abound more and more in wisedome and in all godlinesse Whosoeuer glorieth that hee hath so much Grace as he desired did neuer truelie desire any grace Whosoeuer sitteth still and neuer intendeth to goe forward shall neuer come at his iournies end And whosoeuer thinketh himselfe to be good enough and purposeth neuer to be better will presentlie grow to be worse and neuer cease vntill that he be starke naught On the other side such as haue a care to proceed and are at the mending hand though they doe it slowly and slackely though they haue many defects and defaults though they feele in themselues many infirmities and imperfections yet it is a notable comfort and testimony vnto their hearts that GOD will giue them grace to continue vnto the end and to perseuer in the Faith vnto the death For such doe get ground of their enemies do weaken the force of sinne doe strengthen the guifts of the Spirit and doe profit daily in the exercises of Religion which they frequent Secondly this reproueth such as regard most of all and bestow the greatest fruits of their loue and compassion vpon the most vngodly and vngratious which are most vnworthy to be respected For the more men grow in wickednesse and prophanesse the lesse they ought to be loued and liked of vs. It is true godlinesse that should ioyne vs in mutuall friendship one with another and vnite our affections one toward another The more godlinesse appeareth to bee in them the neerer ought our coniunction to be with them And as they grow in good thinges so ought our loue to encrease toward them This the Prophet Dauid teacheth Psalme 15. 4. Lord who shall dwell in thy Tabernacle who shall rest in thy holie mountain e Psal 15 4. and 16 3. He in whose eyes a vile person is contemned but he honoureth them that feare the Lord. And in the Psalme following Thou art my Lord my well doing extendeth not to thee But to the Saints that are in the earth and to the excellent All my delight is in them But how many are there among vs that haue no societie or familiaritie with the faithfull and such as feare the name of the Lord That thinke themselues in a Prison or in Hell so long as they are among them That can bee merrie and pleasant among prophane Companions but hang downe their heads when they are with the godly and neuer rest till they be gone from them If a Man or a Woman should alwaies delight to be in the company of Beares and Wolues and to conuerse among Dogs and Swine that when you seeke for them you should neuer find them but among the Beasts as if they had abandoned the company of reasonable Creatures we would thinke them strange bodies we would wonder at their humors and be ready to say they were of a wild and woluish Nature and as it were transformed into the qualities of Beastes like vnto Nebuchadnezzar who had his vnderstanding taken from him and his dwelling appointed among the Beastes of the field Dan. 4. 30. So is it with those that frequent no company but of wicked persons and vse no societie with any but of such as are as blinde as Beetels and as senselesse as stones as brutish as beasts in matters of Religion may we not truly conclude of them that they are beastlie minded and like to them with whom they sort and to whom they resort The Prophet saith I am a Companion of all that feare thee but these may say I am a Companion of them that forsake thee He saith Do not I hate them that hate thee f 2 Sam.
to preach to the lost Sheepe of the house of Israell and afterwarde appointed seauentie Disciples to second their Labors he willed them to salute the places whether they came x Math. 10. 11 12. with Luke 10 5. Into whatsoeuer Citty or Towne ye shall come enquire who is worthy in it and there abide till ye go thence and when ye come into an house salute the same and first say Peace be to this house That which Christ commandeth his Disciples himself practiseth toward his Disciples for when he appeared to his Disciples after his resurrection y Iohn 20 21. he saide Peace be vnto you The Apostle writing to the Romaines spendeth the greatest part of the sixteenth Chapter in Salutations Commendations sent too and fro among the Saints Thus hee concludeth another of his Epistles z 2 Cor. 13 11 12. Finally Brethren fare ye well be perfect bee of good comfort be of one minde liue in peace and the God of Loue and Peace shall bee with you greet one another with an holy kisse all the Saints salute you All these examples teach vs this as an vndoubted truth that the vse of kinde and curteous speeches are beseeming the seruants of God and becommeth their profession Reason 1. We shall not neede to seeke farre to finde out the true causes and reasons of this Doctrine First our well wishing one to another is a fruit of our loue and a meanes to maintaine and continue loue among vs. To this purpose the Apostle Peter doth command not onely that they should salute one another but such as they loued and such as loued them Chap. 5. a 1 Pet 5 14. Greet ye one another with the kisse of loue If we would maintaine loue we must wisely and carefully entertaine such helpes as may further vs in the perfourmance of that duty whereof this that now we speake off is one so that we are to expresse our inward loue by outward tokens to the end it may bee seene and appeare vnto others Reason 2 Secondly our salutations are remembrances of our care and good affections toward these whom we greet well It is a signe that wee are not forgetfull of them but doe greatly regard and respect them This doth the Apostle Paule signifie Colos 4 12. Epaphras the seruant of Christ which is one of you b Col. 4 12. saluteth you and alwaies striueth for you in praiers that ye may stand perfect and full in all the will of God Where we see he ioyneth these two thinges together as depending one vpon the other his saluting of them and his praying for them Reason 3. Lastly to desire the good of others from the heart is both a fruit of the spirit and a good signe and testimony to our owne selues that we are chosen of God to eternall life To this purpose the Apostle numbring vp many notable fruits of the spirit maketh mention c Gal 5 22. of Loue Peace Gentlenesse Goodnesse meeknesse Long Suffering And in another place he exhorteth them d Col. 3 12. as the elect of God holy and beloued to put on the bowels of mercies Kindnesse Humblenesse of minde Meeknesse Long-Suffering Forbearing one another and forgiuing one another So then if we shall consider that courteous speeches are tokens of loue remembrances of our affection fruits of the spirit and testimonies of our election we may conclude that it is the duty of one Church to wish well to another and of one Christian to speake kindly to another We haue heard the Doctrine confirmed but before we come to the vses that arise from hence it shall not be amisse briefly to answeare an Obiection or two that may stand in our way which may seeme to restraine and forbid that which heere is commanded and allowed Obiection 1. We read in the booke of the Kings that when Ellisha sent his seruant Gehazi to the Shunamites house e 2. King 4 29. Luke 10 4. he bad him if he met any not to salute him and if any man saluted him he should answere him nothing And when Christ sent out his disciples to preach he gaue them the same charge and willed them to Salute no man by the way Where the duty which is heere approued may seeme there to be reprooued Answere I answeare the drift and scope of those places is to be considered and not the bare wordes to be vrged The intent of the Prophet speaking to his seruant and of Christ to his Disciples is to enioyne those persons to omit for that time the practise of duties of common curtesie and ciuility so farre forth as they might stay or any way delay the perfourmance of waightier affaires enioyned vnto them We must therefore vnderstand the meaning of them comparatiuely as if it had beene said Rather then you should any way hinder the quicke dispatch and speedy practise of that businesse which is laid vpon you speake to no man in the way So then the meaning of the places is not simply and absolutely to forbid men to salute others but so farre to require the omitting of it as it should be a let and an impediment vnto them in doing their duties Obiection 2. Secondly we read in the Apostle Iohn in his second Epistle f 2 Iohn 10. If there come any and bring not this Doctrine receiue him not to house neither bid him God speed for he that biddeth him God speede is partaker of his euill Heere againe seemeth to be another prohibition contrary to the precept and Iniunction in this place Answere I answere this place doth not forbid salutations courtesie of man to man but familiarity and acquaintance with Hereticks euen such ioyning and closing with them as may seeme to giue the least applause and approbation to their bad proceedings and wicked opinions Thus much of the loosing of these knottes and aunswering the Obiections that seeme to contradict the Doctrine taught out of this place Now let vs handle the Vses Vse 1 First we learne that courtesie with ciuill gentle friendly soft speeches are to be entertained of the seruants of God This is it which Salomon teacheth in sundry places of the Prouerbes g Prou. 15 1. 25 15. A soft answer putteth away wrath but grieuous words stirre vp anger And Cha. 25. A Prince is pacified by staying of anger and a soft tongue breaketh the bones This is the commaundement that the Apostle giueth h Ephes 4 32 Bee ye courteous one to another and tender-hearted This is the commendation of Gideon against the rage of the Ephraemites that were greeuously incensed and sharpely set against him hee answered them mildly and gently i Iudges 8 3. and thereby their spirits abated towardes him The like we see in Abigail when Dauids wrath was kindled against her husband and houshold she pacified him by her louing and lowly aunswere k 1 Sam. 25 32 so that he blessed
A COMMENTARIE VPON THE EPISTLE OF SAINT PAVLE TO PHILEMON Wherein the Apostle handling a meane and low subiect intreating for a Fraudulent and Fugitiue Seruant mounteth aloft vnto God and deliuereth sundry high Misteries of true Religion and the practise of Duties oeconomicall Politicall Ecclesiasticall As Of Persecution for Righteousnesse sake Of Christian Equity and Moderation Of Gods free Grace forgiuing offences Of Houshold Gouernment and priuate possessions Of the Conuersion of Sinners and Communion of Saints Of Faith and good workes Of Friendship and Suretiship Of Prayer and Hospitality Of the Gospell and Almes-deedes Of Gods Prouidence And of the force and fruit of the Ministery ¶ Mouing all the Ministers of the Gospell to a diligent labouring in the spirituall Haruest and the people to a conscionable attending to the word of Saluation as to Gods high and holy ordinance for our conuersion with assured hope of his wonderfull blessing vpon the sound Preaching of the one and the sauing hearing of the other Written by WILLIAM ATTERSOLL Minister of the word of God at Isfield in Sussex Luke 17. 3. ¶ Take heede to your selues if thy Brother trespasse against thee rebuke him and if he repent forgiue him ¶ Printed at London by William Iaggard 1612. TO THE RIGHT WORshipfull Sir THOMAS PELHAM Baronet encrease of GRACE in this life and eternall GLORIE in the life to come AGesilaus King of Lacedemon when one praised a certaine Orator that he could stretch out small matters at large and length and amplifie them with many words both fitly and fully answeared him But I cannot a Plut. Apotheg thinke him a good Shoo-maker that would put a great and wide Shoo vpon a slender foote There be many I feare who considering the shortnesse of this present Epistle and comparing it with the largenesse of my Exposition will bee ready to suppose and surmise through the fore-stalling of their preiudicate Opinion that to a little Citty I haue set vp wide Gates and to a slender body haue fashioned a wide Garment both which are faulty and vnfit But if these partiall Iudges would weigh the cause aright in iust and equal Ballances without the corrupt affections of Malice or Enuy I doubt not but they will rather thinke that to a great Foot I haue fitted and applied a little Shoo. For this Epistle Written to Philemon though it be short in words and comprehended in a little compasse yet if wee regard and respect as we ought to do either the pithy and profound substance of the matter or the cunning or rather curious Art of Paul the writer or the great and glorious Maiesty of God the Endighter which shineth and sheweth it selfe euen in the least things we shal be constrained to confesse that this is a right great Epistle and as b Macrob. comment in Som. Scipion. lib. 2. cap. 5. one saith in another case Verborum parua sed rerum foecunda and the Interpretation of it very breefe both in regard of the Worthinesse of the Argument and the Wisedome of the Spirit that appeareth therein A Diamond may be little yet it is of great price The eye is small yet it seeth farre The heart is little yet is it the life of the body It pleaseth God to shew forth the greatnesse of his power in the least works of his hands And as Merchants that cast Accounts c Vellei Pateri hyster lib. 1. comprize greater summes in shorter roome so doth the Apostle handle most weighty Matters Mysteries within the slender compasse of a few Verses that we should rather weigh the worke then number the words He seemeth no where to reason more exquisitely and to deale more pregnantly then in this place Euery word almost hath the force of a Motiue and seasoning his cause with Wisedome and his doings with Art he so creepeth into Philemons bosome and closeth with him at a suddaine that by no meanes hee can start from him Sometimes by louing Titles Sometimes by Artificiall insinvations Sometimes by fauourable preuenting of Obiections Sometimes by Rhetoricall perswasions Sometimes by earnest Preparations Sometimes by Charitable Mittigations Sometimes by strong Obligations Sometimes by deepe Protestations Sometimes by fit Reuocations and sometimes by forcible Arguments as it were by so many courteous Congies and vehement Adiurations hee dealeth and preuaileth in such sort with him d Liuy histor lib. 45. as Popilius the Romaine Ambassador against Antiochus King of Syria who hauing deliuered his message from the Senate made a circle about him with his rod and charged him to put off all delayes and giue him present answere before hee departed out of it Thus doth the Apostle lay his Net and cast his Chaine about Philemon that he hampereth him fast and holdeth him close before he is aware of any such matter This Philemon to whom the Epistle is directed was a Wealthy man a Cittizen of Colosse the Host of the Church who had a Seruant named Onesimus he hauing pilfered and purloyned some of his Maisters goods fled away from him and the Church that was in his house For whatsoeuer the care and diligence of the Gouernors be lewd persons do oftentimes shroud themselues vnder their Roofe But comming to Rome no better then a fugitiue hee heard Paule preach the Word which is as e Ier. 23 29. an Hammer to breake in pieces the stony hearts of vnregenerate men and f Rom. 1 16. the power of God to saluation to all that beleeue so that he acknowledged the falt he had committed and desired to be reconciled to his Maister whom hee had offended He being thus gained to the Faith g Gualt hom 1. in Philemon and kindely and courteously entreated by Paule Who becommeth all thinges to all men h 1 Cor. 9 22 that by all meanes he might saue some is by him sent back with these Letters of Commendation and intercession for him pleading his cause as it were at the barre effectually crauing pardon for him earnestly and teaching i Gualt hom 2 in Philemon thereby that no man albeit of the lowest sort and condition truly repenting ought to be despised and contemned He went away Vnprofitable he returned Profitable he went away k Gualt hom 5 in Philemon Peruerted he returned Conuerted hee went away a Seruant he returned a Brother Before he heard Paule preach hee was a Theefe but when he had heard him he became as his Naturall Sonne l Phile. ver 10 as he is not ashamed to call him and account him in this Epistle Question Vpon this occasion of this Seruants flying away and be-taking himselfe to his heeles a question may be demanded which also of some m Paraeus in Genes cap. 39. is handled whether it bee lawfull for bond-slaues that are bought with money such as the state of Seruants in those daies for the most part was to runne away from their Maisters forasmuch as the Apostle saith 1 Cor. 7 21. If thou mayest be free
yet hee returned and repented hee went out from that wicked Company and wept for his greeuous fall most bitterly Many good Souldiers are sometimes daunted at the sight of their Enemies and runne out of the Field like Cowards not without some reproch and impeachment of their Man-hoode who afterward gather strength and are ashamed of their owne folly both resisting those that fight against them most couragiously and pleasing the Captaine that hath made choise of them Hence it is that the Lord proclaimeth Mercy and reneweth his Couenant of forgiuenesse to such as turne vnto him The Prophet Ioel saith Chapter 2. m Ioel 2. 12 13. Turne you vnto mee with all your heart with fasting weeping and mourning Rent your hearts and not your Garments and turne vnto the Lorde your God for he is gracious and mercifull slow to anger of great kindnesse and repenteth him of the euill Heere is mercie offered and a generall pardon published which God will performe to all penitent persons Likewise the Lord for better assurance if we doubt of his word once vttered saith by his Prophet Ezekiell Chap. 33. n Ezek. 33 10 11. O thou sonne of man speake vnto the house of Israel Thus ye speake and say If our transgressions and our sinnes be vppon vs and wee are consumed because of them How should we then liue Thus do wicked persons when they heare of Gods Iudgements câ—st off all confidence in his mercies and murmure at his threatninges But what followeth Say vnto them as I liue saith the Lord I desire not the death of the wicked but that the wicked turne from his way and liue Turn you turn you from your euil waies for why will ye die O ye house of Israell When the sinful woman came to Christ in the house of Simon the Pharisee humbly confessing her sins shedding abundance of teares for them and by them both testifying her loue to Christ he turned vnto her and said o Luke 7 48. Thy sinnes are forgiuen thee On her part we see repentance weeping and Prayer On Christs part we see Forgiuenesse offred and pardon bestowed It is well saide of Cyprian p Cypr. epist ad Nouat haeret Legimus adoramus nec praetermittimus coelestem domini sententiam qua ait negaturum se negantem nunquid poenitentem that is we read and reuerence and do not go about to reuerse the heauenly sentence of the Lord when he saith I will denie him that denieth me But doth he any where or at any time say he wil deny him that repenteth of his sinnes from the bottome of his heart Or doth he allow any to q Rom. 14 4. iudge another mans seruaunt which standeth or falleth to his owne Maister This is it which maketh the Church Triumph in the experience and feeling of Gods Fauour and Mercie Micah 7 8 9. Reioyce not against mee O mine enemy though I fall I shall arise When I shall sit in darkenesse the Lorde will be a light vnto me For as the righteousnes of the righteous r Ezek. 18 21 24. man shal not deliuer him in the day of his transgression so the wickednes of the wicked man shal not hurt him whensoeuer he turneth froÌ„ his iniquity Such is the care of God ouer the sheep of his pasture his loue toward theÌ„ that he denounceth a fearful wâ— against the shepherds of Israel that feed Å¿ Ezek. 34. 4. themselus not the flock he chargeth them that they did eate the fat and clothed themselues with the wooll but the weak they haue not strengthned the sicke they haue not healed neither haue they bound vp the broken nor brought againe that which was driuen away neither haue they sought that which was lost but with rigour and cruelty haue they ruled them Ezek 34. To conclude this point our Sauiour sheweth that when a man hauing an hundred Sheepe hath lost one of them he leaueth ninety and nine in the Wildernesse and goeth after that which is gone astray vntill he finde it u Luke 15 4 7 10. and then Hee layeth it on his shoulders with ioy and carrieth it home to the sheepefold I say vnto you that ioy shall be in heauen euen in the presence of the Angelles of God for one sinner that conuerteth Seeing then the Lord Iesus who is the LORD of life teacheth in the Gospell that there is so great ioy in Heauen for a penitent sinner x Cypri lib. 2. epist 12. how great ioy ought there to be on earth when wee see the kingdome of God enlarged and a fellow member pulled out of the iawes of Satan whom he had holden captiue and taken as a prey to deuoure and destroy for euer It is the end of Christs comming y Luke 19 10. To seeke and to saue that which was lost Luke 19 10. And seeing our gracious God is so ready to remit offences done against him who are we and of what matter or mettall are we made that are so hard-hearted and stif-necked and implacable against our Bretheren Wee are taught to aske forgiuenesse z Math. 6 11 and 18 35. as we Forgiue and in the Parable of the miserable and mercilesse seruant propounded Math. 18. Who being forgiuen ten thousand Talents refused to forgiue his fellow an hundred pence was deliuered to the Tormentors till he should pay all that was due to his Lord We are taught that in like manner shall our heauenly Father do vnto vs except we forgiue from our hearts each one to his Brother their Trespasses This Doctrine doth the Apostle publish at large in this Epistle crauing pardon at the hands of Philemon for his penitent and prostrate seruant not doubting but as God had forgiuen him and giuen him repentance so hee also for his part would remit the trespasse and iniury done vnto himselfe Thus wee see what to iudge of these Nouatians a Aug. de haeres cap. 38. who are indeede the true Puritans and contrary to the whole course of the Scriptures deny repentance and reconciliation to such men as after baptisme through infirmity and force of persecution and feare of daunger doe yeeld so farre as to deny the faith We haue a noble example of Gods notable compassion toward such as offend of frailty and weaknesse in Peter who was receiued to mercy and Christ would neuer haue saide b Math. 18 18 Whatsoeuer ye loose on earth shall be loosed in heauen if such persons as repent were altogether to bee barred out of the bosom of the Church Can these proud spirites then be the Disciples of Christ c Danae de haeres page 97. that are harder and straiter laced then their maister Thus they frustrate true repentance take away all admonitions both publick priuat which are of great force to reclaime and recouer a sinner The third and last point remaineth For as we haue considered the person that writeth this Epistle and the person
that repent had his hart opened and was by Gods blessing conuerted to the Faith became a sound and sincere Christian and performed sundry duties of loue to Paul ministring continually vnto him in the time of his Captiuity as a dutifull Sonne to his spirituall Father But after the Apostle vnderstood that hee was another Mans Seruaunt and belonged vnto him as it were a part of his possession though he found him in his distressed and afflicted estate very profitable comfortable and necessary vnto him yet he would not detaine him from his Mayster to whom by the Word of God by the light of Nature and by the Law of all Nations he appertained Hence it is that hee sent him backe againe to his Maister with this Epistle in which the Apostle dooth by force of reasons and vehemency of words vrge Philemon to entertaine and retaine with him his fugitiue and offensiue Seruant but now greatly altered and throughly changed by the power of Gods word z Psal 19. 7. Which conuerteth the Soule and giueth wisedome vnto the simple as the Prophet teacheth vs. The vses of the former Argument of this Epistle Thus we see how Paule intreateth and obtaineth pardon for Onesimus a Seruant that was conuerted by the preaching of the Apostle which offereth vnto vs diuers good and profitable vses Vse 1. First we see that Christ Iesus reiecteth none that come vnto him how base and simple soeuer they be All such as repent and beleeue the Gospell whether Maisters or Seruants high or low rich or poore are accepted of him who is Lord of all and with whom is no respect of persons A notable comfort to all of low place and meane condition to consider with themselues that howsoeuer the men of this World haue many times no respect vnto them yet they are deare to God and regarded of him who openeth to them the doore of saluation and reserueth for them a Crowne of righteousnesse He appointeth his Word and Sacraments for them as well as for others and hence it is that for the most part the poore receiue the Gospell a Gal. 3 28. There is neither Iew nor Graecian there is neither bond nor free there is neither Male nor Female for ye are all one in Christ Iesus Vse 2. Secondly this instructeth vs not to contemne or despise any how vile soeuer they may seeme in our eyes but to be carefull for their good and to further their conuersion b Mat 18 10. according to the counsell of Christ our Sauiour Math. 18. See that ye despise not one of these little ones for I say vnto you that in Heauen their Angels alwaies behold the Face of my Father which is in Heauen For the Sonne of Man is come to saue that which was lost Many are basely and badly thought off in this World who are in great price and estimation with GOD. Many are wronged and oppressed of Men of whom the high God of Heauen taketh care and charge We are ready to respect the outward face and person of Men but he regardeth the heart God the Father loueth them woe therefore to them that hate them Christ Iesus came to saue and redeeme them woe therefore to all them that seeke to hurt and destroy them It pleaseth God oftentimes to call the Seruant and to let the Maister alone suffering him to perrish in his sinnes This is the cause that the blessed Virgine magnifieth the Lord and that her Spirit reioyceth in God her Sauiour c Luke 1. 52 53. Because he looked on the poore degree of his Seruaunt and had doone great thinges for her Hee pulleth downe the mightie from their Seates and exalteth them of low degree He filleth the hungry with good things and sendeth away the Rich empty Vse 3. Thirdly we learne that no man ought vnder any colour of Religion and pretence of godlinesse to keepe away other mens Seruants from their owne Maisters Paule found the Seruant of Onesimus faithfull to helpe him and forward to Minister vnto him yea he might be bold with Philemon his Mayster yet he would not detaine him with him without his allowance and approbation The Gospell then doth not destroy and disanull the diuers degrees and orders established in the World but rather confirmeth and strengthneth them It alloweth not the Seruant to resist and rise vp against the Maister although hee should be a beleeuer and his Maister an vnbeleeuer or he be a beleeuer as well as his Maister and in knowledge of godlinesse be equall vnto him but teacheth him to obey for conscience sake d 1 Tim. 6 1 2. and to Count his Maister worthy of all honour that the Name of God and his Doctrine be not euill spoken of And they which haue beleeuing Maisters let them not despise them because they are Brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things teach and exhort Vse 4. Fourthly we are to marke that the Lord requireth of vs to bee ready to forgiue and forget the wronges and iniuries that are done vnto vs. Let vs put from vs all rancor and mallice and not suffer the Sunne to goe downe vpon our wrath O how e Math. 18 27 great is the mercy of God toward vs How great is our debt toward him Let vs put on the bowels of pitty and compassion forbearing one another and forgiuing one another f Col. 3 13. If any Man haue a quarrell vnto another euen as Christ forgaue euen so doe ye If we come to any of the exercises of our Religion to heare the Word to receiue the Sacraments or to call vpon the Name of God if the Leauen of maliciousnesse haue infected our heartes the word of life is made the sauour of death the Sacraments are made Instruments of Wrath and our Prayers are turned into Sinne. We are taught in our Prayers to aske g Chrysost hom 1. in Philem. forgiuenesse at the hands of God as we our selues performe this duty toward our Brethren The promise of forgiuenesse is made to them that doe forgiue h Mark 11 25 When ye shall stand and pray forgiue if ye haue any thing against any man that your Father also which is in Heauen may forgiue you your trespasses For if ye will not forgiue your Father which is in Heauen will not pardon you your trespasses This accordeth with the precept of Christ Math. 5. If thou bring thy guift to the Altar and there remembrest that thy Brother hath ought against thee i Math. 5 24. Leaue there thine offering before the Altar and goe thy way first be reconciled to thy Brother and then come and offer thy guift If we desire As new borne Babes the sincere Milke of the word that we may grow thereby k 1 Pet. 2 1 2. We must lay aside all maliciousnesse and all guile and dissimulation and enuy and all euill speaking If we would be
meanes we can bee pursued after It is not enough to doe good thinges but we must doe them in a right manner we must bee forward and feruent in the doing of them So dooth Paul in this place set vpon Philemon and omitteth nothing that may serue his present purpose Great was the a Exod. 32 19 20 22. zeale of Moses for Gods glory against the Idolatry of the people and afterward for their pardon and forgiuenesse The first Table requireth our loue to God b Math. 22. Withall our heart with all our soule with al our strength and the second Table requireth vs To loue our Neighbour as our selfe so that whether wye performe the duties of the first or of the second Table we must performe them heartily sincerely and earnestly The Prophet Dauid had a zeale as hot as fire c Psal 96 10. So that the zeale of Gods house did eate him vp When we call vpon the Name of God d Rom. 12. Wee are commaunded to be feruent in Prayer In the high work of the Ministery e 2 Tim. 4 2. we are charged to Preach the word in season and out of season to improue rebuke and exhort with all long suffering and doctrine In hearing the word wee are willed to be swift to heare In all the workes of Sanctification we are f Gal. 6 10. warned while we haue time to doe good to all men and to redeeme the time because the daies are euill The Apostle noteth of himselfe touching his owne practise g 1 Cor. 9 19. That to the Iewe he became as a Iew that he might winne the Iewes To the Gentiles he became as a Gentile that he might win the Gentiles to the weake he became as weake that hee might win the weake and he became all thinges to all men that by all meanes he might saue some All which testimonies and consents prooue directly that we must follow after good things diligently Reason 1. The Reasone remaine to be considered First God is delighted with diligence and earnestnesse in our callings and is wont to yeelde a blessing vnto it He promiseth that such h Pro. 2 3 4. As cry after knowledge and search for wisedome as for Siluer and desire it as a Treasure shall vnderstand the feare of the Lord and finde the knowledge of God Earnest Prayer alwaies preuaileth and auaileth much with God Luke 18 2. Iam. 5 16. Feruent zeale addeth wings and maketh it mount vp on high and pierce the Heauens where Lip-labour is lost labour and bringeth nothing but returneth empty to him that made it like the Dew that being raised vp in the day by the beames of the Sunne falleth downe againe in the euening Reason 2. Secondly earnestnesse and zeale are of great waight and force to prouoke others to imitation We must bee examples to them and seeke to draw them to follow vs. This should comfort and encourage vs vnto well doing insomuch as we shall stirre vp other to be like vs and to walke in our steppes This is the reason which the Apostle teacheth writing to the Corinthians i 2 Cor. 9 2. I know your readinesse of minde whereof I boast my selfe of you vnto them of Macedonia and say that Achaia was prepared a yeare agoe and your zeale hath prouoked many Reason 3. Thirdly mens hearts are hardned and their affections frozen they shut their eyes they stop their eares and they turne away their hearts from the truth and therefore in regard of this Iron or Brazen age into which wee are fallen all meanes that can be taken and all occasions that can be vsed are too little though most earnest to worke vpon such tough and rough Mettall This doth the Apostle prophesie of long age when perswading Timothy to wait with all diligence vpon his office hee addeth this as a reason k 2 Tim. 3 4. For the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them an heape of Teachers and shall turne their eares from the truth and shall be giuen vnto fables Seeing therefore the earnest doing of good thinges bringeth downe a blessing from God prouoketh men to an imitation and seeing many are hard-hearted that they will not easily bend and yeeld it followeth that we are bound to do all good duties that belong vnto vs diligently not carelesly forwardly not faintly feruently not coldly Vse 1. Let vs now see what good Vses may necessarily be concluded from hence First we learne that zeale and forwardnesse is a grace and guift of the Spirit to be commended honoured and magnified in the Seruants of God The Lord himselfe commended and blessed the zeale of Phinehas The Apostle l Gal. 4 18. saith It is a good thing to loue earnestly alwaies in a good thing This reproueth those that reproach it and cannot abide it in others They scorne and scoffe at the Seruants of God for doing their duty and so make themselues culpable of an horrible sinne But let not vs be ashamed of the taunts and reproches of them that hate vs and deride vs because we desire to serue the Lord in the vprightnes of our hearts The time will come when we shall receiue the ioy and they the shame We haue a notable example hereof in Michall Sauls Daughter and Dauids Wife When she not able to comprehend the inward motions of Dauids ioyfull heart leaping and dancing before the Lord bringing home the Arke with shouting of voyce with sound of Trumpet and with gladnesse of heart despised him in her heart and came out to meete him and said m 2 Sam. 6 20 O how glorious was the King of Israell this day c. Then Dauid said vnto Michall It was before the Lord which chose me rather then thy Father and all his House and I will be yet more vile then thus and will be low in mine owne sight Where we see it is and euer hath been the lot of Gods Seruants to be branded and vpbraided for their zeale it was neuer liked of cold and carelesse men that are neuer earnest in any thing but in wickednesse nor forward but in following the prophanenesse of their owne hearts While they delight themselues in the pleasures of sinne and walke in their owne corrupt desires they are earnest enough but when they should practise the duties of godlinesse and shew by their godly conuersation whose Seruants they are there appeareth no life of Gods spirit in them they remaine as dead and sencelesse men Vse 2. Secondly negligence and coldnesse in Religion and in performing the duties of Christianity are great sinnes which wound the Soule and procure the wrath of God The Prophet pronounceth those accursed that doe the worke of the Lord negligently The Church of the Laodicea is seuerely threatned to be Spewed out n Reuel 3 16. of the mouth of Christ because it was neither hot
dooth more consume the inward parts wast the body impaire nature decay strength spend the vitall Spirits and cause them to be subiect to sundry infirmities sicknesses and diseases then any the strongest labour that is vsed among men For this we may obserue that the labours of the body though they bee great maintaine strength preserue the stomacke encrease the appetite and adde vigour to euery part but it is farre otherwise in the labours of the mind they weaken the naturall powers they wast the vitall Spirits and they decay the health of the body Hence it is that the Apostle giueth this precept to Timothy a Minister of the Gospell e 1 Tim. 5 23. Drinke no longer Water but vse a little Wine for thy stomackes sake and thine often infirmities declaring thereby that it often falleth out that the Ministers of the Gospell wich take paines in their callinges are feeble in body weake in strength sparing in dyet and subiect to diseases Vse 2. Secondly seeing the calling of a Minister requireth paines and labour it reprooueth those that be Idoll Shepheards dumme Dogges euill Beasts slow bellies not labourers but loyterers not worke-men but sleepers which make not the calling painefull but gainefull How many are there that enter into this waighty and worthy calling for their owne ease and to follow idlenes and pleasure How many to enrich themselues and to gather wealth The Prophet Esay f Esay 56 10 complaineth greatly of such in his time Chap. 56. 10. Their Watchmen are all blinde they haue no knowledge they are all dumbe Dogges they cannot barke they lye and sleepe and delight in sleeping Let all such consider the greatnesse and height of their excellent caling and remember the honourable Titles whereby they are called that so they may bee put in minde of their duties Let them g Pro. 27 23. be diligent according to the counsell of Salomon To know the State of their flocke and take heede to the heards for Riches remaine not alwaies nor the Crowne from generation to generation And howsoeuer many that possesse the places occupy the roomes and vsurpe the Titles of Pastors doe glory in their calling and account themselues sent of God yet so long as they loyter in the Lords Haruest and will take no paines to winne Soules to God they are but Idols h Psal 115 6 7 8. They haue eyes and see not they haue a mouth and speake not neither make they a sound with their throat they that make them are like vnto them so are all that trust in them True it is they can say somewhat for themselues and can alledge sundry reasons to maintaine their ease and idlenesse i Pro. 26 16. And the sluggard is wiser in his owne conceit then seauen men that can render a reason as appeareth in the example of the sloathfull Seruant who did hide his Maisters Talent notwithstanding if the diligence in their calling be not answerable to the dignity of their office they shall haue the reward of sluggards they shall haue the Talent and gifts which they haue receiued taken from them and the blood of those that perish through their negligence shall be required at their hands Againe it condemneth and conuinceth the senselesse opinion of vaine and vnthankfull men that cry out against the Ministers in euery place accounting their calling easie and themselues idle as liuing by the sweat of other mens browes and receiuing their meanes and maintenance without any manner of paines Albeit this obiection be indeede idle and deserue no answere and that it is in vaine to reason with the belly that hath no eares to heare nor hart to conceiue and albeit I stand in a slippery place because I should be censured to speake rather for our selues then for others and to respect more our owne gaine then the good of others yet somewhat must be said to this foolish and peeuish conceit Indeede I acknowledge freely some are vnprofitable drones that doe not gather but eate the Honny and some idle Shepheards that fleefe the sheepe but feede not the Flocke these I confesse haue their liuing come in easily who indeed deserue no liuing and because they wil not labour they should not eate and woe bee to them if in time they repent not But these men that obiect as before doe exclaime and cry out not against the abuses of the office or the slothfulnesse and negligence of men but against the calling it sefe contrary to the saying of Christ who teacheth k Math. 10. that the Labourer is worthy of his hire and the workeman of his meat and opposing themselues against the ordinance of God who hath appointed the Ministery to be maintained for as l 1 Cor. 9 13 14. they that Ministred at the Altar did liue of the Altar so God hath ordained that they which preach the Gospell should liue of the Gospell As these men are ignorant of this high ordinance of God so they seeme not to know themselues They are so blinde so brutish and blockish that they knowe not by any experience from themselues m There is a labour of the soule as well as of the body that men haue soules and that there is an immediate soule-labour farre greater then bodily labour and likewise a soule-suffering which they shall one day feele if they repent not many waies exceeding and surpassing bodily suffering or any torment that befals the body Remember with mee and consider a little though it bee in an higher degree the sorrow of the Soule that was vpon Christ in the Garden without any the least touch and visitation of the bodie whether it were painefull and laboursome or not n Luke 22 44 When it so heated and crushed him that it caused him to sweat droppes of blood that trickled downe to the ground Many diseases of the body are very painefull and hard to bee borne but the greefe and anguish and horror of the soule is a thousand times more painefull according to that which Salomon speaketh in the Prouerbs o Pro. 18 14. Chap. 18. The spirit of a Man will sustaine his infirmitie but a wounded spirit who can beare it Furthermore there is persecution p Whitae de apontif Rom. quaest 5. cap. 2. of the Soule as well as a persecution of the body and these two are distinguished and differing one from the other For when Tyrants persecute the Church and rage with fury against the Saints their faith is not shaken but Religion then flourisheth most of all as we see when Israell was in Aegipt The greatest slauery and slaughter is when mens soules are corrupted with false doctrine Lastly is the calling of a Prince of a Counsellour of a Noble-man an idle calling because they vse not bodily labour This is as if a man should say q Cicero de Senectute that the Gouernour of the Ship doth nothing in sayling because while some climbe the Masts other walke vpon the
mercies of God and yet neuer call vpon him In him they liue and mooue and haue their being yet neuer acknowledge him from whom they receiue life and breath and being This is an euident argument of a prophane Spirit d Psal 14 4 and made the marke of an Atheist not to pray to God Moreouer it reprooueth such as hauing great benefites bestowed vpon them doe not magnifie the Authour and giuer of them but some praise themselues and ascribe them to their owne power and so sacrifice to their owne yarne as e Dan. 4 27. Nebucadnezzao did Dan. 4. 27. Is not this great Babell that I haue built for the House of the Kingdome by the might of my power and for the honour of my Maiesty This way do the greatest sort of men offend if they haue any thing they impute it to themselues and thanke their owne handes and ascribe it to their owne labours to their early rising to their late going to bed but neuer remember the Name of God nor consider that whatsoeuer wee haue for Soule and Body and all thinges belonging vnto them are from God whether of necessitie plentie or pleasure Let vs learne to confesse and say with the f Psal 23 5. Prophet Psalme 23. Thou dost prepare a Table before mee in the sight of my aduersaries thou dost annoint mine head with Oyle and my Cup runneth ouer Some likewise blesse their Idols and the workes of mens hands which is detestable Idolatry as g Dan. 5 4. Belshazzar did who when he brought forth the golden Vessels that were taken out of the Temple of the Lords house at Hierusalem he praised his Goddes of Siluer and Gold to whom hee ascribed the praise of the victory and contemned the true God who liueth for euer Others call vpon Saints and Angels instead of flying vnto God as they do that embrace the Religion of the Church of Rome who for euery purpose and vse haue a seuerall Saint as likewise the Heathen had that knew not God For touching the Idolatry of the Gentiles and of the Papists touching superstition of the one and the other blood cannot be more like to blood Milke to Milke or an Egge to an Egge then one of them is to another as may appeare h Muscul comment in Psal 16 1. by the conference and comparison of them both For first there was no Nation no Prouince no Citty no House which had not some peculiar protecting God to stand for them against Enemies and to defend them from euill as Babylon had Belus Aegipt had Isis and Osyris Athens had Minerua Ephesus Diana c. Thus is it among the false Catholikes and false Christians Spain hath Iames France hath Saint Denis Germany hath Saint George Venice hath Saint Marke Coloine hath the three Kinges Rome hath Peter and Paule the Hungarians haue Ludouick Milen hath Ambrose and so other people other Patrones Secondly among the Gentiles the Elements had their seueral Gods to rule ouer them and to beare all the sway in them as the Heauen and Fire had Iupiter the Ayre Iuno the Sea Neptune and Hell had Pluto not much vnlike is it among the Papists where Agatha ruleth ouer the Fire Nicholas ouer the Sea Valesianus Theodulus ouer the tempests c. Thirdly the Gentiles had a certaine God assigned to their Cattle as Apollo and Pan the Sheepheards God and likewise to the fruites of the Earth as Apollo ripened their fruit Bacchus encreased their Wine Ceres sent them store of Corne so is it among the Romanists Wendelinus taketh care of their Sheepe Eulogius of their Horse Pelagius of their Oxen Anthony of their Pigges and Swine Iodocus ouer their Fruits of trees Vrbanus ouer their Vines and to shew themselues no wiser then a Goose they gaue the charge of their Geese to Gallus Fourthly the Religion of the Gentiles assigned seuerall Gods for seuerall diseases and those they called vpon to heale them and help them they called vpon Apollo for the plague vpon Hercules for the falling sicknesse vpon Iuno for Women in trauaile so the superstition of the Papists hath assigned and deputed diuers He-Saints and She-Saints to the same purpose f Chemnil exam part 3. de innocat sanct they pray to Sebastian against the Plague to Petronella against the Ague to Saint Iohn against Poyson to Apollonia against the Tooth-ach to Anastasius against the Head-ach to Mark against suddaine death to Liberius against the Stone to Margaret for Women in trauaile to Vincent for the recouering and restoring of thinges lost Saint Felicitas gaue Male Children Anna Riches and Barbara prouided that none should dye and depart before that they had receiued the Sacrament Fiftly the Heathen had peculiar Gods that were the Patrons of learning and learned men and gaue knowledge in Handy-crafts as such as were studious Apollo Minerua and the nine Muses Smiths had Vulcane Physitians Aeculapius Souldiers Mars Hunters Diana Marriners Castor and Pollux Harlots had Venus Flora Lupa and the like If we come and compare these with the Church of Rome we shall see the like practise for among them the God of the learned is Gregory of the Painters Luke of the Physitians Cosmas and Damianus the God of Souldiers is Saint George of Smiths Eulogius of Shooe-makers Crispin of Tailors Gutman of Hunters Eustachius of Harlots Magdalena and Asra Lastly the superstition of the Papistes in worshipping Idols is the same with the Idolatry of the Gentiles for the Heathen did build Churches and Chappels erected Altars ordained Priestes set vp Images appointed Feasts and formes of praiers offered guifts burned Incense and fell downe before their false Gods which are the true workes of mens hands They sware by their names when they entred into their Temples they sprinkled themselues with holy Water and they carried about with them their Images to worship Let any man compare g Virell principi Christ. relig lib. 2. the Romane Religion and the manners of worship retained and practised in that Church and then let him openly declare whether the names onely of the Idols being changed the same Idolatry be not still maintained and continued and whether the old Idolaters which were the Gentiles and the new Idolaters which are the Papists do any whit differ But to leaue them either to the mercy of God to open their eyes or to iudgement to make them that see not more blinde let vs acknowledge God onely to be our Patrone and Protector who ruleth ouer Sea and Land who taketh care of vs and ours whom we h Psal 50 15. Are commaunded to call vpon in the day of trouble with promise to heare vs. Christ Iesus teacheth vs a forme of prayer and willeth vs to say Our Father and therefore let vs goe to the root not to the braunches to the Fountaine not to the streames to the Creator not to the Creatures Vse 3. Lastly seeing all guiftes come from God by Christ we are put in minde to
of prayer both publicke and priuate for our selues and others is most necessary It is a speciall gift of the spirit which is common to all for all haue not the grace of Prayer The Apostle saith i 1 Tim 2 1. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The neglect of this is a note of a ranke Atheist k Psalme 53 4. who is described not to call vpon God Christ Iesus did oftentimes pray he was feruent and continuall in it hee spent whole nights in Prayer When he was in his Agony he prayed once and againe and the third time This condemneth those that are carelesse and negligent in the practise of this dutie that are so couetous for themselues that they can craue nothing for their Brethren If one member of the body should scrape all to it selfe what would become of the rest Such are vnnaturall members as take care onely for themselues These can say the Lords Prayer and rehearse the wordes but their hearts are farre from the meaning and right vnderstanding They say Lord giue vs our daily Bread that is to me and to my brethren not to me alone nor to them alone but to me and to them to these my Brethren as well as to my selfe These men are liberall in words bur couetous in mind their mouths are opened and enlarged but their harts are restrained and instraightned they thinke they neuer haue enough and that their Brethren haue too much They are farre from giuing thankes vnto God for them who repine at euerie morsell that they eate and at euery blessing that they enioy Vse 2. Secondly we learne that the weakest and meanest in the Church are not to be despised and contemned inasmuch as they may by their prayers and other meanes helpe the strongest and the greatest The Apostle teacheth that God hath so framed the members of the body l 1 Cor. 12 21 22. That the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feete I haue no neede of you yea much rather those members of the body which seeme to be feeble are necessarie The strongest stand in need of the helpe of the weakest the greatest of the meanest the highest of the lowest the richest of the poorest the Prince of the people All mankind are so created as that they are not perfect of themselues but euery one wanteth the ayde of another One Nation standeth in need of another no Countrey yeeldeth all commodities No man hath all the gifts of Nature but some one some haue others We see it euen among the brute beasts such as are excellent in craft and mighty in strength yet haue their wants together with their wiles and their maimes ioyned with their great might The Fox is subtle to keepe himselfe from snares yet hee is weake to guard himselfe from Wolues on the other side the Lion is strong enough to guard himselfe from Wolues but he is not subtle enough to keepe himselfe from nets We haue not all thinges requisite and necessary for vs we haue not all properties to be commended wee runne into many dangers from whence the meanest may helpe to deliuer the mightiest So then seeing we are enioyned to pray one for another and thereby may helpe one another let vs know that we must despise no man reproch no man hate no man but consider that at one time or other we may want the help hand of him This doth the Wise-man point vnto m Eccl. 9 14 15. when he mentioneth a little City and few men in it and a great King came against it compassed it about and builded forts against it and there was found therein a poore and Wise-man and he deliuered the Citty by his wisedome And wee haue a notable example heereof in the siedge of Abell by Ioab a wise woman cried out of the Cittie and mooued him to returne from the assault We see how forcible the praiers of Abraham were to mooue the Lord to spare the n Gen. 18. Sodomites if tenne righteous persons had beene found in the Citty Thus God testifyeth that he was restrained by the Prayers of Moses and as it were o Exod. 32 10 tied with bands that hee was not able to destroy the people Let vs therefore make much one of another and let no man hate his Brother in his heart but know that his prayers auaile with God for him Wee see the Prayers of the Church profited Peter much though he were an Apostle p Acts 12. for thereby he was deliuered out of prison and from the daunger of death by the Ministry of an Angel So they profit vs if they be faithfull and seruent Vse 3. Lastly it is our duty to entreat the mutuall Prayers one of another We heard before how all the people prayed Samuell to pray for them So did the people come to Moses and entreat this duty of him q Num. 21 7. that they might be deliuered from the fiery Serpents The Apostle is oftentimes earnest in requiring this at the Churches handes r Rom. 15 30 Brethren I beseech you for our Lorde Iesus Christs sake and for the loue of the spirit that ye would striue with me by prayers to God for me When we are poore and can doe our Brethren no other good yet may we benefit them by our Prayers When we see our Brethren in necessity in danger in affliction in persecution in sicknesse and in great misery when we haue no hand to help them no power to deliuer them no means to succour them no fauour to speake for them yet wee haue hearts to lifte vp for them to God the Father of all mercies and the God of all consolation and by praying vnto him for them we shall do them much good giue them much comfort minister vnto them much helpe and procure vnto them speedy deliuerance This shall bee more auaileable and profitable vnto them then all other meanes of helpe and succour vsed for their safety without this Let such as are of the greatest giftes earnestly craue and call for the prayers of those that haue lesser and smaller gifts This reproueth such as neuer regard them nor require them that thinke they haue no neede of them nor know the necessity of them It is all one to these men whether they bee prayed for or not whom God no doubt doth oftentimes crosse in the works of their hands that they do not prosper because they make no account of the Churches Prayers It reprooueth such also as regard not the publick assemblies of the faithfull and the meeting of the Congregation of Christ in one place where Prayers are made for the Church where praises are sung and thankes are rendred for the blessings of God yea heauen and earth are made to ring and rebound with sounding out his glorie as it were with the voice of one man All our
Churches for the most part on the Lords day assemble at one houre wee come together at one time a blessed houre a blessed time the best houre the best time in the whole Weeke O how should wee loue it how should we desire it how should wee delight in it Then do wee pray for the Church then the Church prayeth for vs then are wee mindfull of our Brethren then are our Bretheren likewise mindfull of vs then is God mindfull of vs all Then we call vpon God for his Saints then doo the Saintes vpon the earth call vppon God for vs then dooth GOD heare vs all both them and vs them for vs and vs for them This is a sweete Harmony and pleasant agreement when wee do thus with one minde and with one mouth glorifie God and with a feeling of Gods mercie can cry out Å¿ Psal 84 1 2 O Lord of Hoasts how amiable are thy Tabernacles My soule longeth yea fainteth for the Courts of the Lorde for mine heart and my flesh reioyce in the liuing God On the other side great is their wickednesse and prophanesse that do not affect such times of publicke Prayers they shewe themselues to bee beastly minded and ledâ—… with the wicked Spirit of the Deuill into all abhominations neyther may such looke to finde any benefite or feele any comfort by the Prayers and supplications in those places and at such holie times powred out It is a great priuiledge belonging onely to the faithfull to haue right and interrest in the Churches Prayers It is not so with the wicked so long as they abhorre such meetings which are the most fruitful seasons when God with a gracious dew doth raine vpon his inheritaunce they are as barren trees and as withered branches that are reserued for the fire of Gods vengeance and heauy indignation This is it which the Prophet sayeth t Psal 129 8. They which go by shall not say the blessing of the Lord be vpon you or We blesse you in the name of the Lord. So long therefore as they remaine in this contempt of God and of his Religion the prayers of the Church shall not auayle them 3. Lastly it reproueth such as neglect this duty and whereas they should pray for others do curse and ban them and wish all euil to come vpon them The Prophet Ieremy complaineth that hee had neyther bought nor solde among that contentious people u Ier. 15 10. and yet euery one did curse him These men loue cursing and therfore it shall come vpon themselues and enter into their soules and as they loue not blessing so it shall bee farre from them We are commaunded x Math. 5 44 to loue in stead of hating to do good instead of hurting to pray instead of persecuting and to blesse insteade of Curssing But of this Doctrine wee haue spoken more at large y Vpon the exposition of Numb 21. else-where and therefore will I heere passe it ouer and proceede vnto that which followeth Verse 5. When I heare of thy loue and Faith which thou hast towardes the Lord Iesus and toward all Saints In these words the former Thankes-giuing is amplified by another circumstaunce containing the cause wherefore the Apostle gaue thankes to his God for him and did make mention of him in his Prayers because he had heard by the report of the Brethren howe great Faith and Loue were in him Heerein we haue these particulars to be considered First hee reduceth the principall pointes of saluation to two heads Faith and Loue. In these standeth the happinesse of the godly by these a Christian man is perfected for they are the chiefe graces of the Holy-ghost Secondly he beginneth with Loue and placeth it before Faith Faith indeed is more precious but it is inward and hidden in the heart and in Nature and order goeth before Loue but hee first nameth Loue because it is better knowne to vs better seene of vs and is as the Touch-stone to try our Faith For though the cause be more worthy then the effect yet the effect is more perspicuous and manifest so Faith being the cause of works is more excellent but Loue as an effect is more euident Thirdly wee see that albeit Faith be set in the last place for the reason rendered before yet Fayth is first defined and so the order somewhat inuerted Now it is described and declared by his Obiect that it respecteth Christ Iesus Last of all hee defineth loue which he aplieth to the Saints albeit it extend to Infidels to reprobrates to prophane enemies whom also we are to loue yet a speciall maner of loue is due to the Saints which are members of the same body with vs. For euen as God loueth all mankind and all the workes of his hand who as hee created them so he preserueth them feedeth them giueth them fruitfull seasons filleth their hearts with ioy and gladnesse and maketh his Sun to shine vpon them and the raine to fall vppon them to make them without excuse but he loueth his Church with a speciall loue not onely giuing them temporall blessings but such as do accompany saluation the one hee loueth as his creatures the other both as his creatures and his Children so are wee to loue all mankind as our owne flesh but not in an equal degree with the faithfull who are tied together in a straighter band because there is not mutuall loue betweene the godly and vngodly neither do they grow vppe into one body But the godly are charged to loue one anothâ—… and they are made the members of Christ and heyres with vs of eternall life and therefore loue is especially and principally to be shewed to the Saints that is vnto the Elect which ought to be aboue all the creatures in the world deere vnto vs z Why the elect are called Saints who are called Saints for two causes First because they are purged clensed from their sinnes by the blood of Christ Secondly because they are framed and fashioned by the spirit of God to an holy life and godly profession and conuersation Thus much touching the order interpretation of the words Now let vs see what doctrines arise from hence for our instruction and edification When I heard of thy Loue and Faith The Apostle doth not say heere that he saw and beheld or was an eye-witnesse of the Faith and fruits of the faith of Philemon but that he heard of them by the report of the Brethren Paule at this time as we haue shewed liued at Rome and Philemon dwelled at Colosse many Miles distant the one from the other yet his faith was published and his loue manifested throughout the whole worlde which necessarily inferreth that he openly professed them and made it knowne what religion he was of For if Philemon had not shewed boldly his faith and witnessed a good confession before many witnesses it had beene vnpossible that Paule being so farre from him should haue heard of it
and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
Atheisme Let not such therefore flatter themselues and deceiue their owne soules let them shew their religion if they haue any or else they shew themselues to be men of no religion The third reproofe Thirdly it reprooueth such as censure and condemne others as too pure and precise by reason of their profession These men that are colde themselues and care not whether Religion go sorward or backward cannot abide that any should be more zealous and earnest then themselues because they will not runne with them into all excesse of riot therefore they rayle at them and speake all manner of euill against them They haue borrowed many opprobrious tearmes and drawne many reuiling tauntes from the enemies of the Gospell and grace of God and apply them whete they ought not to bee bestowed When the Lord had restored the Gospell vnto vs being brought out of Superstition and Idolatry that the Romanists gnashed their teeth for anger disgorged their malice with rage and were like to breake in peeces through enuy of the worke of the Lord set vp among vs they deuised against vs and our religion most bitter reproaches then was our profession called Puritanisme and our professors branded with the names of Puritans Praecisians and vnspotted Brethren which contumelies are nowe taken out of the mouths of enemies and one Brother dooth spit them in the face of another What a shame and indignity is this that we professing one faith liuing vnder one Gospell embracing one Religion and enduring the same enimies shold borrow such venomous speeches from the scornefull and despightfull Papists and cast them as Dung in the faces of our Bretheren Let vs therefore leaue these rayling and reuiling speeches and send them backe to Rome the Mother of cruelty and of all byting and bitternesse from whence they come Let vs vpbraid no man with his zeale nor hit no man in the teeth with his profession Let vs rather be mooued in loue to follow their example bee prouoked in a godly aemulation to walke in their steps And let vs all know that we must not be like the Laodiceans h Reuel 3 15. which were neither hot nor cold for if we scorne all zeale and forwardnesse in the wayes of godlinesse if we bee luke-warme professors and neither hot nor cold it shal come to passe that the Lord will spew vs out of his mouth The fourth reproofe Fourthly it reprooueth such as thinke they may bee present at the Sacrifice of the Masse and heare and see their Idolatry so they keepe their conscience to God and themselues yea some go farther and thinke they may not only be present at Idolatry in the Idols Temple but bow downe to the Idolles offer vnto them creepe vnto them and serue them with their bodies so that they abhorre such worship in their minds and serue God in their hearts But these excuses cannot serue to iustify such manner of seruing of God When God would assure Eliah that he had his people in those ruines of the Church that he was not left alone he said i 1 Kin. 19 18 He had left seuen thousand in Israell euen all knees that haue not bowed vnto Baal and euerie mouth that hath not kissed him He doth not say hee had reserued such as did not beleeue in Baal but keepe their heart to God but they are noted by this marke to bee the Lords that they gaue not to Baal the bending of the knee nor any outwarde subiection vnto him In the tentations offered to Christ our Sauiour when the Deuill onely required of him to fall downe and worship him k Math. 4 10 he answered Auoid Satan for it is written thou shalt worship the Lord and him only shalt thou serue Nebucadnezzar required nothing of Shadrach Meshach and Abednego the three Seruants of God but to bow the knee and to fall down l Dan. 3 19. to the golden Image that he should set vp and yet they did choose rather to bee cast aliue into the hot fiery furnace and to endure the extremity of the flame It is not therefore enough to worship God in heart and soule True it is he commandeth vs to m Iohn 4 24. worship him in spirit and truth but not only in spirit and truth God requireth of vs the body as well as the spirit the outward man as well as the inward the knee as well as the heart He challengeth euery part member of our body to be employed to his worship Hee that hath an eare to heare n Reuel 2 7. Must heare what the spirit saith vnto the Churches Hee that hath a o 1 Pet. 4 11. Tongue to speake must speake as the words of Gad. Hee that hath handes to lift vp p 1 Tim. 2. 8 Must lift vp pure hands without wrath and without contention Hee that hath a knee to bow q Ephes 3 14. Must bow it to the Father of our Lord Iesus Christ He that hath a mouth to open r Rom. 10 10 Must make confession with it to saluation He that hath feet must say Å¿ Psal 122 2. Our feete shall stand in thy gate O Ierusalem The cause why God claimeth and challengeth the whole body is because the body is his as well as the soule It is his by creation because he made it t Psal 100 3. and not wee our selues we are his people and the Sheepe of his pasture The Clay was his whereof we were formed so that we are his by the Law of Creation Hee feedeth and findeth vs of his owne costs and charges he cloatheth vs with his owne wooll u Psal 50 10 For all the Beasts of the field are his and the Beasts on a thousand mountaines If then we liue at his expenses we are his by another right euen the Booke of his prouidence We are made his by the freeing of vs from the thraldome of sinne from the tiranny of Satan from the bondage of corruption by paying a price a great price by giuing for vs a ransome a great ransome not of Siluer and Gold but by shedding his blood his precious blood for vs the Speare pierced his hart the Nayles pierced his hands and his feet the Thornes pierced his head Seeing therefore he suffered so much in his bodie for our bodies we are wholly his by the worke of our redemption who before were not his The Holy-Ghost likewise sanctifieth our bodies as well as our soules and maketh them a Temple to dwell in and lastly we look for saluation and glorification not onely in soule but in body x 1 Cor. 6 19 20. and therfore we must glorifie God both in our bodies and in our soules wee must offer vp our bodies an holy Sacrifice vnto him and not commit Sacriledge against him by plucking and withdrawing away any part of our bodies from him The fift reproofe Lastly it reproueth such as keepe company with open enemies to God and
of those thinges they enioy no more then of those things which they haue not obtained This made the Apostle say f Heb. 6 11 12 We desire that euerie one of you shew the same diligence to the full assurance of hope vnto the end that ye be not sloathfull but followers of them which through Faith and Patience inherit the promises God is constrained oftentimes to take away the means that he sendeth for our good whē we make no good vse of them he taketh away good Pastors he sendeth setteth vp euill Pastors in their roomes when we do not profit nor are careful to make others profit by vs. This the Prophet Zacharie denounceth from the mouth of the Lord g Zach. 17 16 I will raise vp a Shepheard in the Land which shall not looke for the thing that is lost nor seeke the tender Lambes nor healt that that is hurt nor feede that which standeth vp but he shall eate the flesh of the fat and teare the clawes in peeces This also Christ our Sauiour teacheth in the Gospell h Math. 13 12 Whosoeuer hath to him shall be giuen and he shall haue abundance but whosoeuer hath not from him shall be taken away euen that he hath Furthermore in the parable of the man that going into a farre Countrey called vnto him his seruants and deliuered vnto them his goods we see that the euil seruant that hauing receiued a Talent hid it in the ground brought onely a Talent to his Maister againe hath i Math 25 28. that taken from him and it is giuen to him that had gotten and gained fiue Talents It is accounted an euill Tree not that onely which bringeth forth euill fruit but that also which bringeth forth no fruit It is accounted euill ground not onely that which beareth Thornes and Briars but that also which bringeth forth no Corne for the vse of man He is accounted an vniust steward not onely that wasteth his Maisters goods conuerteth thē to his own vse but he that keepeth them safe and sound without imployment which he had receiued to lay out to dispense and to distribute He is accounted an euill seruant not onely that selleth to others or reserueth to himselfe his Maisters Corne which he should haue sowed in the earth that it might haue brought forth great increase and a plentifull Haruest but he that keepeth it by him and in the end deliuereth it backe in the same manner and measure that he tooke it So are we vnfaithfull seruants vniust Stewards and euill bestowers of our Maisters mony if we let it lye by vs and do not imploy it to some gaine If then they be blamed and vnrewarded that gaine nothing what shall they be esteemed that loose the Stocke and dash away the principall Againe if God haue giuen vnto vs this worldes good he requireth of vs to do good with it to helpe those that are in want and to distribute to the necessities of the Saintes Hath God beene liberall to vs that we should be hand-bound and heart-bound vnto others He hath left the poore with vs that we should be in stead of God to them k Exod 4 16. as Moses is said to be giuen to Aaron in Gods stead as a wise Councellor so we are appointed to be vnto them as a wise distributer supplying that which is wanting vnto them How should God giue much vnto vs when for his sake we will not giue a little If we were in their case and condition and had experience how great the misery of want is and how heauy the burden of pouerty is we would be willing to be refreshed comforted and eased l Mat 7 12. Therefore whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets Whatsoeuer we do vnto them shall not be vnregarded or vnrewarded we sow it in a fruitfull ground and we shall reape it againe with great encrease Vse 3. Lastly seeing we must imploy that which we haue receiued to the benefite of others it serueth greatly to comfort such as haue beene careful to communicate to others rhose thinges that they haue receiued and to make them partakers of the same comfort that they haue reaped by them It is a blessed thing when men haue endeuoured to their power to benefit others to exhort them to admonish them to comfort them to refresh them and haue vsed our guiftes to the profit of our bretheren O what a wonderfull comfort and consolation shall it be vnto vs when we must leaue this world and go the way of all flesh to remember that we haue not spared to do good to others wee haue not failed to benifit others we haue not ceased to scatter abroad a part of that which we haue gathered Let vs lay this to our heartes and apply it to our consciences both we that are the Ministers and you that are the people If we that are made watchmen ouer the Citty of God and ouerseers of the Church shall to the vtmost of our power imploy our guifts and spend our selues to giue light to others God will not forget the labour of our hands but great shall be our reward in heauen according to the promise mentioned in Daniell the Prophet m Dan 12 3. They that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the Starres for euer and euer Heereunto accordeth the answere of Christ to the question of Peter n Luk 12 42 43. Who is a faithfull Steward and wise whom the Maister shall make Ruler ouer his houshold to giue them their portion of meat in season Blessed is that seruant whom his Maister when he commeth shall find so doing We shall find more comfort of conscience and ioy of heart and gladnesse of spirit when we depart this life that we haue beene faithfull in that little committed to our trust and made others partakers of it as well as our selues then if wee had great abundance of earthly blessings and were owners of the whole world The like comfort shall all faithfull people of God find that haue distributed their Maisters goodes they shall receiue their reward according vnto their worke We see the haruest is answereable to the seed time and they shal reap as they haue sowed Then they shall tast the sweetnesse and reap the comfort of their labor bestowed in applying themselues to the profit of others Their last day shall be a blessed day vnto them when they shall finde God as readie to communicate vnto them his glory as they haue bin to do to others their duty and to bestow vpon them the fruits of mercy and the works of charity The greatest good is to seeke to gaine their soules the next is to giue to their bodies On the other side howe vncomfortable shall that day of our leparture be how wofull and full of trouble bringing
Child of the Deuill and of representing his Image For as the names giuen to Sathan describe his nature so the word Deuill in the orriginall tongue which the holy Ghost vseth q Reuel 22 10 signifieth a false accuser a carper a cauiller a disgracer a slanderer one that by all means seeketh to deface the truth and those that vphold and support it Thus the nature of our spirituall aduersity is notably painted and purtraied out vnto vs. His whole practise standeth in false accusations wrongfull imputations and wilfull calumniations of God to man and of man to God He falsely accused God to our first parents in the beginning r Gen 3 5. to enuy their good estate and therefore of malice forbad them the Tree of the knowledge of good and euil He falsely accused Iob to serue God s Iob 1 9 10. 11. in hipocrisie not in sincerity with shew of the body not with singlenesse of heart to be seene of men not to approue himselfe with an vpright conscience in the presence of God These quallities of the Deuill are to be found in all the wicked If you talke and reason with them of such as truely feare God either they will censure them as Hipocrits and falsely accuse them not to be the persons which they make profession to be or else they will detract from them and diminish those guiftes that God hath abundantly bestowed vpon them Christ Iesus himselfe could not escape this viperous brood who was accused by the Deuils ofspring and the Children of darknesse the Scribes and Pharisies to be a Samaritan to haue a Deuill to be a Drunkard to be a Seducer a Blasphemer and what not So was it with his Apostles they were filled with the holy Ghost and endued with the guiftes of tongues yet they felt the smart of this rod and were wounded with this sharpe sword they were accounted Deceiuers accused as Drunkards slaunderd as Disturbers of the common peace and reuiled as Traitors and Rebels against Caesar for the Disciple must not looke to be t Iohn 15 20. aboue his Maister nor the seruant greater then his Lord. These reuilings and reproaches are not peculiar to Christ and his Apostles but common to all the faithfull and true beleeuers in his name they tast of the same cup and haue the like measure measured vnto them They are slandered and backbited they are reuiled and taunted for the truthes sake But let all such carpers and cauilers looke to themselues and take heed to their estate u Iohn 8 44. they resemble their father whose workes they doe and they shew themselues to be petty-Sathans and very Deuils incarnate Now such as are the Children of the Deuill must look to haue their portion with the Deuill and his Angels Let vs therefore be ready to magnifie the mercies of God toward our bretheren let vs speake of the praises of him that hath giuen them let vs remember what God hath done for vs and others and especially let vs beware that we do not disgrace them and their guiftes which tendeth to the dishonour of him that gaue them For as Salomon saith x Prou. 17 5. and 14 31. He that mocketh the poore reprocheth him that made him so is it true that whosoeuer contemneth and despiseth reuileth and treadeth vnder his foot the Godly adorned from the Throne of God with the precious graces of his spirit he reproueth and reproacheth God himselfe y 1 Iohn 2 29 who hath giuen that annointing which they haue receiued of him Thus we see how we are to behaue our selues in respect of Gods guiftes we must not be ashamed to confesse them but we must be both ashamed and afraid to deface them and so to defraud God of his honour due vnto him Vse 2. Secondly seeing it is our duty when God hath beene good vnto vs or others to make knowne his goodnesse we learne heereby how the Saintes of God may be rightly and religiously honoured of vs and remembred to their euerlasting praise It is our dutie to giue thankes to God who hath blessed them with his graces and gouerned them by his holy spirit and to pray vnto him so to direct vs dispose of our waies that we may follow their godlines walk in their steps wherein they haue gone before vs. True it is the church of Rome go a great deale farther and teach vs to go further in the honoring of them then God alloweth the word approueth For they lade them with the spoils of Christ take from him the royalties of his Priest-hood therfore indeed they do not honor them but dishonor and disgrace them when they decke them with feathers that are not theirs Is there any good godly man liuing on the face of the earth that could bee content to haue theeues and robbers spoile other men of their goods and bring them vnto him and if they offred them would he accept and receiue them If he would not receiue them as his owne but refuse reiect them as belonging to others how shold the blessed Virgin the holy Apostles and other Saintes of God account those sacrilegious wretches to be their friends which rob spoile God of his honor and thrust Christ Iesus our mediator from his office to bestow vpon thē It is their honor to honor the same God with vs and to worship him And it is our honoring of them to giue all honor to God by walking in those wayes wherein they haue ledde vs the way and by following the light which they haue carried before vs. And if we would know how to honour the Saints aright and to giue them their due z Wherein the honour of the Saints consisteth it consisteth in these pointes First that God be magnified and praised in them our praising of them must tend to the praising of him who hath aduanced them and crowned them with his gifts God must be all in all to vs and his glorie must be preferred and sought for of vs. The Apostle remembring the History of his owne calling and conuersion telleth that the Churches of the Iewes saide a Gal. 1 22 23 Hee which persecuted vs in times past now preacheth the Faith which before hee destroyed and they glorified God for me When they heard he was gained to the Gospell they considered therein the power goodnesse and mercie of God and with ioy of heart they gaue him thankes for it Secondly the Saints should be honoured by an approbation of Gods guiftes in them and by an honourable mention of them For seeing they haue vsed the gifts of God faithfully he wil haue their gifts praised and extolled and the Saints themselues to be magnified commended So the Apostle mentioning his persecuting of the church in the time of his ignorance addeth b 1 Cor. 15 10 But by the grace of God I am that I am and his grace which is in me was not in vaine but I laboured
GOD pondereth the hearts This is it which Christ spake to the Pharisees i Luke 16 15. Ye are they which iustifye your selues before Men but GOD knoweth your hearts for that which is highly esteemed among men is abhominable in the sight of God Let vs therefore publish the guiftes of God vppon our selues and our Bretheren not to the magnifying of our owne persons but to the extolling of his praises and let vs so spread abroad our graces as that wee remember his glorie that wrought them in vs by his Spirite Verse 7. For we haue great ioy and consolation in thy Loue. Hitherto wee haue spoken of the matter of his Prayer now let vs see the reason why hee made this the matter thereof For the Apostle might haue craued and asked of God many other things for him of God yet he desired that his faith might be communicated to many and so bee manifested to bee effectuall working by loue The reason heere rendered is from the effect or fruite of his prayers they were not vttered in the ayre they fell not without profit good successe to the ground but he felt great comfort and consolation wrought in him by the workes of Philemon performed to the glorie of God to the praise of his Faith and with the approbation of the church Heere then he sheweth that he had occasion offred him of great ioy and gladnesse in regard of the graces of God effects of faith fruits of true piety which he heard and knew to bee in Philemon Doctrine 4. The spirituall graces of God bestowed vpon others giue occasiō of ioy to the Saints From hence we learne that spirituall blessings and graces of God bestowed vpon others do giue iust occasion to the Saints of God of great gladnesse and comfort It is our dutie greatly to reioyce when we see spirituall blessings in heauenly thinges giuen to the Children of God This trueth our Sauiour Christ teacheth in the Parables of the stray Sheep of the lost Groat and of the prodigall Sonne The Shepheard a Luke 15 5 and 10 31. hauing found his sheep layeth it on his shoulder with ioy he commeth home he calleth his friendes saying Reioyce with me for I haue found my Sheep which was lost I say vnto you that likewise ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life The poore woman hauing lost a Groat lighteth a Candle sweepeth the house searcheth euery corner and when she hath found it she gathereth together her neighbors saying Reioyce with me for I haue found the Groat which I had lost wherevppon hee addeth Likewise I say vnto you there is ioy in the presence of the Angelles of God for one sinner that conuerteth The Father of that riotous sonne which wasted his goods hath compassion vpon him runneth to meete him fell on his necke and kissed him put apparrell on his back a ring on his finger and shooes on his feete reproued his sonne that enuied and repined at it saying let vs eate and reioyce it is meet we should make merry and bee glad for this thy Brother was dead and is aliue againe he was lost but hee is found Heereunto commeth the Thankesgiuing of Christ to his Father when he saw the encrease of his Church and the ouerthrowe of Satans kingdome c Luke 10 21 That same houre reioyced Iesus in the Spirite and saide I confesse vnto thee Father Lord of Heauen and earth that thou hast hid these thinges from the wise and vnderstanding and hast reuealed them to Babes euen so Father because it so pleased thee The Prophet Dauid reioyced with great ioy when hee sawe that the people d 1 Chron. 29 9 10. offred willingly vnto the Lord with a perfect hart he blessed the Lord God of Israel When the Iewes heard of the conuersion of the Gentiles that the Holy ghost fell vpon them as vpon themselues at the beginning e Acts 11 18. They held their peace and glorified God saying Then hath God also to the Gentiles granted repentance vnto life When the apostle perceiued the notable zeal of the Thessalonians in receiuing entertaining the gospel not as the word of man but as it is indeed the word of God f 1 Thes 2 19 20. he witnesseth that they wer his hope his ioy his crown his glory in the presence of our Lord Iesus Christ at his comming Likewise the Apostle Iohn g 3 Iohn 4. reioyced greatly when the Brethren testified of the truth that was in Gaius how he walked therein Hee had no greater ioy then this to heare that his sons walked in the verity Whereby we see there ought to be great ioy amongst the faithfull when they see the Church prosper and flourish and the graces of God to encrease among them Reason 1. The Reasons are many that confirme this vnto vs. First the glory praise of God is much increased which shold comfort the harts reioice the spirits of the Saints The more wee abound with spiritual blessings in heauenly things the more God is honored and his name glorified This the Apostle teacheth speaking of the releeuing of the Church at Ierusalem h 2 Cor. 9 12. The ministration of this seruice not only supplieth the necessities of the Saintes but also abundantly causeth manie to giue thankes to God Where hee sheweth his ioy that he receiued and conceiued for their voluntary submission to the Gospell and compassion to the brethren this was a speciall cause that God was praised this ministered greater gladnesse to him then that the Saints were comforted and releeued Reason 2. Secondly the general good of the church must lead vs to this duty cause vs to reioyce which next vnto God shold be dearest to vs. For whē we see the Church encrease and many soules of many men women saued when we see their hearts conuerted regeneration wrought in them so that they begin to liue to God who before in the time of their ignorance liued to themselus to sin to condemnation who can haue such hearts of Flint or of Iron as not to be moued with ioy euen tickled with a sweet meditation of Gods mercy beholding the enlarging of the kingdom of Christ The prophet reioysed to see the people willingly affected religiously minded i Psal 122 1 2 to go to the house of the Lord Because Ierusalem did thereby prosper peace was within her wals and prosperitie within her pallaces Where he sheweth that his reioysing was for the wealth and welfare of the house of God Reason 3. Thirdly the Ordinances and Lawes of God are walked in and obserued so his blessings procured and obtained For if we hearken obey his voice we haue a promise to be respected and rewarded Such as walke in the Statutes commandements of the Lord to do them shal be blessed
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
and preferment vnto them then the want of outward benefites can bring abasement This is a most woorthy and excellent comfort whereof we shall be assured if wee walke in the steppes of faithfull Abraham if we repent and beleeue in Christ and walke woorthy of our calling I beseech thee for my Sonne Onesimus The party for whom the Apostle entreateth is in these words both named and described Hee is described first by relation when he calleth him His Sonne secondly by the meanes and manner how he is his sonne by a spirituall generation through the immortal seed of the Gospell and through the ministry of the worde in the time of his restraint and imprisonment at Rome Touching the former point which is the Title giuen vnto Onesimus hee esteemeth him as his Sonne and therefore accounteth himselfe as his Father If then Onesimus be his sonne the Apostle must needs be his Father and if Paul be his Father he must needs be his son For the Father the Son haue mutual reference one to another cannot consist one without the other Doctrine 2. The same affection that is betweene the Father and the Son ought to be betweene the Minister the people We learne from this name giuen vnto Onesimus conuerted to the Faith that there ought to be the same affection betweene the Pastour and the people which is betweene the Father and the Sonne The same loue that is betweene Parents and their Childeren ought to be betweene the Shepheard and his flocke betweene the Steward the houshold between the Master the Scholler between the Minister the people betweene him that winneth and them that are won to the Faith of the Gospell The Apostle Paule writing to Timothy and Titus calleth them his k 1 Tim. 1 2. 2 Tim. 1 2. Titus 1 4. naturall and beloued sonnes according to the common Faith because he had begotten them by the seede of the Gospell to bee the Children of God without which new byrth they could not belong to his kingdome So when the King of Israell came to the Prophet Elisha who lay sicke in his bed he wept vpon his face and said l 2 Kin. 13 14. O my Father my Father the Charriot of Israell and the Horsemen of the same Likewise Iohn writing vnto his beloued Gaius declareth that he reioyced greatly when the brethren came testified how he walked in the trueth and addeth m 3 Iohn 4. I haue no greater ioy then these to heare that my sonnes walke in verity And Paule writing to the Corinthians toucheth this at large n 1 Cor. 4 14 15. I write not these things to shame you but as my beloued children I admonish you for though ye haue tenne thousand instructers in Christ yet haue ye not many fathers for in Christ Iesus I haue begotten you through the Gospell To this purpose he also speaketh to the Thessalonians o 1 Thess 2 7 8 11 12. Wee vvere gentle among you euen as a Nurse cherisheth her children Thus beeing affectioned toward you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deere vnto vs. And afterwardes in the same Chapter Ye know how that we exhorted you and comforted besought euery one of you as a Father his children that ye would walke worthy of God who hath called you vnto his kingdom and glory These allegations are so many witnesses of this doctrine teaching that it is a most tender affection of Loue and compassion that ought to be between him that teacheth and them that are taught in the word Reason 1. This will farther appeare by the Reasons whereby it is confirmed vnto our Consciences First the Ministers of God giue as a beeing in Christ and consequently to bee the children of God which is the best being and byrth that can be bestowed vpon vs the word of God being the precious and immortal seed and they by teaching and applying it are the Instruments wherby through Gods blessing we are begotten to be new borne babes in Christ and of the children of men or rather the children of the Deuil are made the sons and daughters of almighty God Hence it is that the Apostle saith p 1 Cor. 4 15. In Christ Iesus I haue begotten you through the Gospell And Peter in his first Epistle sheweth q 1 Pet. 1 23. That we are borne againe not of mortal seed but of immortall by the word of God who liueth and endureth for euer So then by their Ministry we are made aliue that before were dead we are made sonnes that before were enemies we are made Cittizens that before were strangers wee are made heyres that before were Aliants Reason 2. Secondly the Ministers of the Gospell are as our Mothers and doe conceiue vs in their wombe trauell with vs in paine and bring vs forth as with labour of Childbed to fashion vs in grace and to perfect vs in Christ We know the Sorrowes the Paines the Passions and the perilles of a Womans trauaile to be exceeding great so the measure of the Ministeriall paines and labour is maruellous great r 2 Cor. 11 23 which the Apostle expresseth 2 Cor. 11 23. He endured labours abundantly stripes vnmeasurably imprisonment plenteously the danger of death continually Eliah being raised vp of God to restore Religion to pull downe Idolatry to destroy Baals Priests and to set himselfe against the enemies of God was at length so worne with care so wasted with sorrowes and so wearied in this busines Å¿ 1 King 19 4. that he desired the Lord to take him out of the world saying It is now enough O Lord take my soule for I am no better then my Fathers The paines and perplexity of the Prophet Esay made him cry out alowde with great anguish of spirite t Esay My leunnesse my leaunesse So Ieremy cryeth out u Ier. 4 19 My belly my bellie I am pained at the verie heart mine heart is troubled within me declaring thereby that his gripings and greefes in his Ministerie were so great that they were like the paines of a vehement Colicke Likewise the Apostle being carefull to bring backe the Galathians to the trueth of the Gospell which they had forsaken saith x Gal. 4 19 My little children of whom I trauell in birth againe till Christ be formed in you meaning that hee endured much trouble and sustained great paines to fit them frame them to Gods kingdome Seeing then the Ministers of Christ be as spirituall Fathers and Mothers Fathers to beget vs and Mothers to beare vs and bring vs forth we may conclvde that the Pastours and people haue as neere a coniunction betweene them as Parents and their children But because somewhat may be obiected against this truth we wil remoue those doubts and take away those Obiections before we proceed any further or handle the Vses that
were filled with the Spirit of God in wisedom in vnderstanding in knowledge and in al workmanship If couetousnes be the cause of placing such blind guids which is as great an ouer-sight as to set a blind man to be a Watch-man or a dumb man to be a Messenger or a Lame man to be a Post or a deafe man to bee a Iudge we must obserue that the Lord compiaineth in the Prophet n Mal. 3 8. that he was spoyled and robbed when the Tithes and offerings were taken away from the true vse and from the right Owners and therefore would visit it with a greeuous plague and heauy iudgement The Iewes in the Gospell alledge it vnto Christ as an Argument of loue to them and their Nation that the Centurian whose Seruant was sicke o Luke 7 5. had built them a Synagogue so that on the otherside they would haue branded him with the note of hating them and their Nation if he had spoiled the Synagogue or taken away the priuiledges belonging vnto it The Prophet Dauid as we heard before would not drinke p 1 Chron. 11 16. of the Water of Bethleem because it was gotten with the danger of some few mens Temporall liues Ought not this to teach a great conscience to euery one to take heede that he doe not eate and drinke that which hazzardeth the Soules and bodies of many of their Brethren and to make them afraid to cloath themselues and their families by leauing the people naked to their enemies to be a pray vnto them and to be destroyed by them It is noted as a thing worthy of note and memory q Possid in vita August 10. 24. in the life of S. Austine that he sharpely rebuked and reproued a Gentleman in his time for re-calling and taking away his owne guift which before he had giuen to the maintenance of his Church how much more would he haue beene offended if he had liued in our daies wherein many are as friendlie and fauourable to the Ministery as the East wind is to the fruits of the earth how much more seuerely would hee haue censured those Caterpillers and Cormorants that take away by iniurious customes and corruptions the maintenance of the Church which neither they nor their Fathers haue giuen The ancient Romaines by the light of Nature as Liuy r Decad. 5. lib. 2 testifieth disliked and checked Qu. Fuluius Flaccus because he had vncouered a part of Iunoes Temple to couer another Temple of Fortune with the same Tiles they tolde him that Pirrhus or Hanniball would not haue done the like and that it had bin too much for him to haue done it to a priuate Cittizens house being a place farre inferior to a Temple and in conclusion forced compelled him to send home those Tiles againe by a publike decree of the Senate Let those things be duely waied and make these men ashamed to come behinde the Heathen who did more to their Idols then they will doe for the honour of the true God If they be not hewen out of Oakes and haue hearts of Flint let them open their eyes and behold the oppressions of the Church and the pulling away in whole or in part the prouision appointed for the Pastor whereby it commeth to passe that many places want the preaching of the Word and many Soules perrish for the want thereof When the Å¿ 1 Sam. 6 3. Philistims sent home Gods Arke from them they sent it not backe empty they returned it not without a guift When Zaccheus repented of his iniurious dealing t Luke 19 8. hee offered to restore foure-folde If these Church-pollers who haue robbed the Church and enriched themselues with the spoiles thereof will not restore that which they haue wrongfully taken and make vp the breaches which they haue wastfully made beeing without the feare of God and any fruit of true Religion they shall in the end receiue iudgement according to their workes and in the meane season their owne consciences shall sting and torment them It goeth indeede hard with the poore Church that is oppressed and it groneth and sigheth vnder the burden of her oppression yet in the end when the Lord cheefe-Iustice of Heauen and Earth shall pronounce sentence against them it shall bee knowne that they who oppresse others do u August epist 211. more hurt themselues then those whom they oppresse in as much as the sorrow and smart of the oppressed haue an ende but the woe and torment of the oppressour shall be euerlasting because he heapeth vnto himselfe wrath against the day of wrath and of the declaration of the iust iudgement of God 11 Which in times past was to thee vnprofitable but now very profitable both to thee and to me 12 Whom I haue sent againe thou therefore receiue him that is mine owne Bowels The order of the Words HItherto we haue heard the cheefe matter of this Epistle propounded and amplified Now let vs see how it is proued and confirmed The matter handled is that Onesimus should be receiued and entertained againe by his Maister This is first strengthned and then concluded To effect his purpose Paule draweth diuers reasons some taken from Onesimus others from the Apostle himselfe From Onesimus in the eleauenth verse because he should find him very profitable and seruiceable which is amplified by the contrary albeit he haue beene vnprofitable and vnthrifty vnto thee The reason may be thus framed If he will proue profitable vnto thee then thou oughtest to receiue him least thou be found an enemy to thine owne profit But he will proue profitable vnto thee Receiue him therefore This hath included in it the force of a close and secret Obiection Obiection For Philemon might obiect I haue found him hurtfull why then should I receiue into my House as a member of my Family that Seruant which will cause more harme then bring profit I haue had experience of the damage that he hath done me what homage he will doe me I know not Answere To this the Apostle maketh a double answer first by graunting then by correcting that which he had graunted and both waies by comparing the time past with the time present the time before he embraced Religion with the time of his conuersion as if he should say true it is and I grant he was once vnprofible to thee for while he was vnfaithfull to God he could do no faithfull seruice vnto thee but why dost thou vrge the time of his ignorance And why dost thou consider so much what he hath beene For now hee is become a new man he hath tasted of the true Religion he hath learned to know God to know himselfe to know thee and to know me To know God his mercifull Creatour to know himselfe a wretched Sinner to know thee his louing Maister to know me his spirituall Father whereas in former times he was ignorant of all these As he regarded not to know
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
great vnthankfulnesse deny corporall benefits so that it cannot be expressed how well he hath deserued of that person whom he hath won by the word to God c Col. 1 13. And deliuered him by his Ministry from the power of darkenesse and translated into the Kingdome of his deare Sonne Thirdly we may obserue in the Apostles correcting of his former grant that as he is commended that doth his duty that is required of him freely and willingly so he is worthy to be praised and commended that doth not goe about to wring and wrest a benefit against a mans will though it be due debt and a bounden duty but laboureth by all meanes that it may be voluntary and not vpon necessity for hereby it commeth to passe oftentimes that he not onely getteth a benefit but winneth his heart and good will that giueth it and many times it falleth out that the minde of the giuer is more to be respected then the guift it selfe as we see in the poore Widdow mentioned in the Gospell d Luk. 21 2 3. who casting into the treasury two mites is said to haue giuen of her penury more then all the rich men that bestomed of their superfluity Thus much of the generall obseruations Now let vs come to the particular Doctrines I would haue retained him with me that for thee he might haue ministred vnto me in the bonds of the Gospell The Apostle in these wordes doth claime both Philemon and Onesimus to owe vnto him being in bondes their seruice and comfortable administration Indeede he senderh his Seruant backe to him yet he seemeth closely and secretly to insinuate that hee would take it thankfully at his handes and receiue it as a guift most welcome vnto him if Philemon would returne him to him againe and that he should deserue more praise if of his owne accord and liberality he would haue sent back his Seruant now restored vnto him of whose helpe and Ministery he had so great neede The Seruants of Christ that suffer for his Name are to be succoured by what duties soeuer we can For seeing the banishing of our persons the whippings of our bodies the spoiling of our goods the impairing of our good Name and many other reproaches and afflictions doe accompany the preaching and profession of the Gospell whosoeuer shrinketh back from suffering them and refuseth to be partaker of them when God calleth him to beare witnesse vnto the truth he renounceth the Gospell forsaketh his Brethren and separateth himselfe from Christ The defence of the Gospell is common to all and euery man must be an helper to the truth Therefore the man that suffereth persecution for Gods cause and the Gospels is not to be accounted as a priuate person but as one that dischargeth a publike duty of the whole Church and therefore the care of him generally lieth vpon the shoulders of all those that professe the faith Doctrine 1. Euery Christian is bound to serue the common good of the Church by what meanes soeuer God hath inabled him From hence we learne that help succour and seruice is a due debt from all that truely are religious to them that suffer for the Gospell and for righteousnes sake We see how Paul requireth it of Philemon and Onesimus that they should in his bondes Minister vnto him and helpe him in his distresse The vertue heere required is that fruit of loue by which a man becommeth a Seruant to euery one for their good within the compasse of his calling So then euery Christian is bound to serue the common good of the Church and of them that haue need therein by his guiftes by his goods by his wisedome by his authority and by what other meanes soeuer God hath inabled him This is commaunded by by the Apostle Gal. 6. While e Gal. 6 10. we haue time let vs do good vnto all men but specially to thē that are of the houshold of faith So the same Apostle setteth out loue by his effect f 1 Cor. 13 5. Loue seeketh not her owne things but the good of others it suffereth all things it endureth all things The Church of the Hebrewes is commended for the notable fruits of their loue shewed vnto the Saints that thereby they might be encouraged to go forward and to hold out vnto the end g Hebr. 6 10. For God is not vnrighteous that he should forget your worke and labour of loue which ye shewed toward his Name in that ye haue ministred vnto the Saints and yet Minister This we read to haue beene the practise of the Primitiue Church in time of extreame misery and the hard weapon of necessity pressing sore vpon them h Actes 4 33 34 35. Great grace was vpon them all neither was there any among them that lacked for as many as were Possessers of Landes or Houses sold them and brought the price of the things that were sold and laid it down at the Apostles feet and it was distributed vnto euery Man according as he had neede The examples of the godly are worthy to be considered who haue shined in the world by this vertue as by a light in dark places Obadiah ministred to the Prophets in the time of Famine and in the daies of persecution i 1 King 18. Neh. 1. and 5. He did not onely hide them from the rage of the enemy but supplyed their necessitie Nehemiah imploied himselfe for the good of Ierusalem by his authority power wealth and credit that he had with the King This was in Paul as he testifieth of himselfe k 1 Cor. 9 19 Though I be free from all men yet haue I made my selfe Seruant vnto all Men that I may win the moe So that he was ready to offer vp himselfe vpon the Alter of their Faith Likewise he requireth of the Widdowe 's imployed in the Church-seruice to attend vpon the sick that they should be of this good report As l 1 Tim. 5 10. to haue lodged Strangers to haue washed the Saints feet to haue Ministred to them that are in necessity So the Church of Thyatira is commended by Christ for the performance of this duty m Reu. 2 19. I know thy workes and thy loue and seruice and faith and thy patience and thy workes and that they are moe at the last then at the first This is so generall a duty that the Apostle Paule expresseth it among the common fruits of Faith Rom. 12. Be affectioned to loue one another with n Ro. 12 10 11 brotherly loue in giuing honour goe one before another Not slothfull to doe seruice feruent in Spirit seruing the Lord. No man is exempted from this duty be hee neuer so high is is no disparagement but a great aduancement euen of the honour and glory of Princes as the Prophet teacheth o Esay 49 23. Kings shall be thy nursing Fathers and Queenes shall be thy Nurses they shal worship thee with their faces toward the
they are done more then what is done This is it which the Apostle expresseth 2 Cor. 8 12. If there bee first a willing minde it is accepted according to that a man hath and not according to that a man hath not This layeth before vs the abundant kindnesse of God who albeit he be a spirit euery way perfect yet he accepteth our lame and defectiue seruice Our duties shall be all acceptable in his sight though they bee performed in great weakenesse and mingled with many imperfections which were sufficient to cause them to be reiected and refused if we be carefull to do them in the truth and vprightnesse of our hearts and with chearefull and ready minds All things must be done in loue and this must bee considered in all the workes of our hands This ministreth a double comfort First vnto such as are of poore and lowe degree to consider that GOD regardeth the heart more then the hand and our willingnesse more then our worke Hence it is that euen seruants whose condition is lowest in the family and which meddle not in great matters or in waighty affaires or in excellent works yet are charged with this affection and in sincerity to behaue themselues in those inferiour duties x Col 3 22 23 Ephes 6 5. Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men-pleasers but in singlenesse of heart fearing God and whatsoeuer ye do do it heartily as to the Lord and not to men Where he sheweth that seruants must do their duties not as seruing for the penny or ayming at the filling of their belly or contenting themselues to please their maisters eie but euen as seruing God looking for a recompence from him knowing that he hath placed them in that estate requireth those things in truth and sincerity to be performed as vnto him For the Lord doth not see as man seeth he doth not look to the outward action but he beholdeth with what hart al things are done and therfore measureth according to euery mans deed whether he be high or low rich or poore Lord or Seruant The best hart hath the best recompence the worst hart hath the worst wages There is a great difference between work and work some are great some litle some beautiful some base some high some mean some low but whatsoeuer I do if I do it chearfully as seruing my master Christ that looketh vpon me albeit my calling be neuer so simple as to wash dishes to wipe shooes to scoure the spit to sweep the house I please God therein as well as he that manageth a kingdom that ministreth Iustice that preacheth the gospel True it is the work is greater to rule the affairs of State then to remain in the kitchen yet he shal be better accepted of God that performeth these smal things hartily then he that doth the greatest works grudgingly either drawn by importunity or cōpeld by necessity Thus it doth fal out that a poor seruant carrying this mark and testimony with him is more acceptable to the Lord then he that hath done greater things to the iudgment of the eie to the shew of the world and to the sight of men Secondly this serueth as a singuler comfort to euery one of vs that groane vnder the burden of sin that feele the weaknesse of our faith and are dismaied at the smalnesse of our sanctification Wee know how busie Satan is to watch his aduantage of our infirmities and imperfections to perswade vs that we haue no faith at all that we are without repentaunce without grace and without regeneration because we feele great defects and many wants in our best workes and our best gifts But this must comfort vs that God accepteth of that measure that he hath giuen vs euen according to that which we haue not according to that which we haue not A weak faith shal be as auayleable to apprehend Christ as a strong faith If we haue a desire and an hungering after grace z Psal 145 15 and 10 17. He will fulfill the desires of them that feare him he also will heare their cry and saue them God hath assured vs that as hee hath begun his good worke in vs so he will finish his work and in his good time bring it to perfection When we finde any dulnesse and vntowardnesse in our selues if we hate and dislike them and labor to profite and grow forward in sanctification God accepteth our willingnesse and readinesse though our strength be not answerable to our desire or the outward worke answereable to our hart For God is faithful and will not suffer vs to be tempted aboue the strength that he shal giue vs and the Lord Iesus is a merciful Highpriest who will not breake the bruised reed nor quench the smoking flax Let vs al therefore looke that a willing and ready mind be found in vs. Againe this must be considered in all things If we come to hear the word and to exercise the duties of Gods worship if we do it for fashion sake for feare of the law for the praise of men or for custom they are nothing worth they ought to be performed in obedience to God in loue of his ordinance in delight of his worship in singlenesse of heart and in an earnest affection to the meanes of our saluation The like we might say of giuing of almes and liberality toward the poore if they be not bestowed with promptnesse of minde with compassion of heart and with feeling of the wants of those that craue our helpe they are nothing at all respected of God nor they that distribute thē rewarded of him Vse 2 Secondly seeing only that duty which is done freely and not by compulsion deserueth due commendation this reproueth al those things that are don vpon wrong grounds and euil foundations It is not enough to doe a good thing but we must do it well It is not sufficient to do those things that are godly but we must do them in a godly manner Let euery one heerein carefully examine his soule and try his owne heart whether hee do the duties of his calling vnwillingly vncomfortably and vpon necessity for feare of danger for auoyding of shame for keeping of his credit for praise of the world or such like causes which are all false motiues or whether he do them hartily and chearfully as in the sight of God before whom all things are naked open This is to be considered as well of the Minister himselfe as of the people that heare him and are partakers of his labours The calling a The Minister must preach willingly and of a readie minde of the Minister is an high and mighty calling he is the Steward of God and a watchman ouer the people for whose soules hee must giue an account in that great day of the Lord. It is not enough for vs to labour among them though wee should worke and
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
friends The delight that men take in these is vaine and of no value nay it bringeth in the end Gall and Wormewood and biteth as a Serpent If thou delight in thy Wife Children Seruants Friends and Familiars in the flesh in a worldly and wicked manner and neuer considerest from whence thou hast them nor receiuest them as the guiftes and blessings of God that thereby thou mayest haue sound ioy and true happinesse heaped vpon thee it is extream folly and madnesse What was the end of Ahabs ioy in his wife in his sonnes in his posterity They were at the last thogh multiplyed exceedingly cut off from man to beast and none of them left to water a wall How many are there that being free and at liberty to make choise of Friends of Wife of Seruants of Companions do neuer set the Lord before their eyes who hauing little grace in their owne hearts make an election of such as are most vngracious and gracelesse They desire not to be Companions of such as loue the Lord and his Law but respect riches or beautie or honour or such outward Ornaments as perish with the vse and cannot cleanse the soule Wherefore let all superiors know and vnderstand that it is a duty and instruction belonging vnto them to delight themselues and set their hearts vpon such as are religious and vertuous and to shew their anger and displeasure against those that are faithlesse and feare not to offend the Lord with their wicked liues and vngodly behauiour For this shall bee our praise and commendation in the choise of our frends and in the gouernment of our houses to follow the example of God our Creator who is the most prudent and perfect Gouernour His fauour doeth embrace and his goodnesse compasse on euery side such as faithfully serue him and sincerely worship him but his wrath and angry countenance is fierce against those that walke rebelliously in the contempt of his Lawes and liue licentiously in the profession of his seruice Thus ought it to be in his people that gouerne in his feare such as they see feare God they must honor they must commend they must encourage they must countenance but such as are stubborne against themselues and stiffe-necked against God they must reprooue and reiect they must discommend and discountenance by all meanes they can For all such as suffer disorders and misbehauiour in their charges without checke and controulement shall finde the faultes of their Inferiours turne to their owne reproach and reproofe The Wiseman teacheth m Prou. 14 34 that sinne is a shame to a whole people and to a great company much more then shall it turne to be infamous and ignominious to a house and to the Maister of the house as we see in Eli and his sonnes Secondly it reprooueth such as hate and abhorre those that shewe the seeds of Faith and the sparkes of grace and the fruits of the spirit to bee in them It is an euill as we heard before not to preferre and make choyse of such as are good but it is a great deale worse to loath and dislike such as are godly when they haue made choise of them and brought them home into their owne doores They that haue obtained this mercy to finde grace with God do bring the blessinges of God with them into the house they come not empty and alone but full fraught and furnished with great Treasures if that we had spirituall eyes or hearts to discerne it A Religious and a vertuous Wife is n Prou. 31 10 11. a great Iewell her price is farre aboue the Pearles for she will do her Husband good and not euill all the dayes of her life and yet many repine and murmure that their wiues haue so much knowledge and that they are too zealous in the truth They neuer thinke they bring them to much riches and substance but if they labour to be rich in God which is the true Treasure they thinke a little to be too too much They neuer complaine that they are in fauour with great men from whom they may reape a commodity but if they seek to be in fauour with God from whom euery good giuing euery perfect guift proceedeth they make a scoffe and a mock at it They ought to encourage them and stirre them vp to good things and not hinder them in their course They ought themselues to teach and instruct them not discourage them from learning of others Thus it is also many times with many Fathers that pretend a loue to their children but it is in the flesh not in the spirit in the world not in the Lord in earthly things not in heauenly If their Children haue embraced the Gospell in sincerity and seeke after the meanes of their saluation with diligence they thinke they are too forward and feare they wil proue too praecise and so make more account of others that are more loose in life and prophane in conuersation This fault was in good Isaac who preferred his son Esau hated of God before Iacob that was loued of him So do the Fathers of our times delight themselues most in their Children that are most lewd and shew least fauour to such as most deserue it And thus it fareth with many Pastors Teachers of the people who ought to go before them in soundnesse of Doctrine and vprightnesse of life and by all meanes to bring forward such as are comming on to spurre and stirre vp such as are sluggish to comfort such as are carefull and zealous and to discountenance such as are open or secret enemies But how many are there that would be called and accounted faithfull shepherds and true Teachers sent of God who are affraid their hearers should bee too forward like enuious Maisters that are loath to haue good Schollers repine at it to haue any profit too much vnder them Thus they nuzzle them in ignorance that are blinde they strengthen the hand of iniquity they encourage euill doers and discourage those that would faine walke in the wayes of godlinesse It was the earnest desire of Moses o Num. 11 29 That all the Lordes people were Prophets and that the Lord would put his spirit vpon them If wee haue this spirit let vs neuer reproach those with learning too fast that are vnder our charge who ought to be our comfort in this life and shall be our crown in the life to come Vse 3. Lastly seeing it belongeth as a speciall duty vnto vs to shew our greatest affection to such as haue in their harts most religion it serueth as a comfort and encouragement to al callings euen the lowest that are among men to labour after good things and to seeke to serue and feare the Lord seeing such as are the meanest and of basest reckning with many are respected and recompenced of him This is a notable encouragement to consider that God taketh care of vs and requireth of men to do vs good The
which he possessed was his owne but they had all thinges common But from hence wee may rightly gather that euerie man had speciall interest in his owne goods For if they had possessed nothing as their owne and that the communitie among them had destroyed the property that rested and remained with theÌ„ what is this that he saith any thing of that which he possessed was his owne Whereby we see that as yet they continued owners and possessours of their goods as they did before but they so possessed them that they were content to imploy them no lesse to the vse of others then to the benefit of themselues according to the precept of the Apostle o 1 Cor. 7 30 31. That they which buy be as though they possessed not and they that vse this World be as though they vsed it not because the fashion of this world goeth away Obiection 3. But be it that the Apostles had instituted such a communion as these imagine in this Church at Ierusalem and let vs graunt that among them there was no distinction or propertie retained Answere yet it cannot be proued that the same was required of all Christians or that it was vnlawfull for them to keepe that portion of earthly blessing befallen vnto them We heard before what Peter said to Annanias p Actes 5 3 4. Why hath Sathan filled thy heart that thou shouldst lie vnto the Holy-Ghost and keepe away part of the price of the possession Whilst it remained appertained it not vnto thee And after it was solde was it not in thine owne power How is it that thou hast conceiued this thing in thine hart Thou hast not lied vnto men but vnto God How could Peter speake this or with what warrant could he deliuer it if all Christians had beene enioyned to sell their possessions and to renounce their Title and interest in them to liue in common one with another Doth he not say that the possession might haue beene kept and vnsold And when State was deliuered doth he not affirme that the Money that he had receiued was in his owne power Obiection If any aske wherefore then is he so sharpely reprooued and seuerely punished Answere I answere because he supposed he could deceiue the Holy Ghost and so kept backe a part of the price and yet pretended to bring the whole summe vnto the Apostles His sinne therefore was lying fraud and deceit So then the Anabaptists are plainely conuinced and a lawfull propriety of goods is established This we read farther in other places of this Booke that the Christians held the possession of their houses and goods as their owne There was a certaine Woman a Disciple q Actes 9 36. named Tabitha she was ful of good works and Almes which she did and made many Coates and Garments which she gaue to the poore In the next Chapter among many Christian vertues Cornelius the Captaine is commended to r Actes 10 2. Be a deuout man and one that feared God withall his Houshold which gaue much Almes to the people and praised God continually In the eleauenth Chapter we see that after Agabus had signified by the Spirit that there should be a great Famine throughout all the World Å¿ Acts 11 29. The Disciples euery Man according to his ability purposed to send succour vnto the Brethren which dwelt in Iudea Marke heere that he saith Euery man according to his ability for what ability could any haue if no man did hold any thing as his owne Or what difference could there be betweene one another In like manner we heard before t Acts 11 12. of the house of Mary the Mother of Iohn where many were assembled and we read of the house of u Actes 9 43. and 10 6. Simon the Tanner where Peter lodged and continued for the space of many daies he was a true Christian and yet he kept his house after his conuersion to the Faith of the Gospell In the 16. Chapter Lydia a seller of Purple hauing her heart opened and being baptized saide u Actes 16 15. If ye haue iudged me to be faithfull to the Lord come into mine House and abide there and she constrained them She doth not say Sell my House but enter into my House which she so possessed as that she communicated it also to the Apostles In the twentith Chapter the Apostle Paule doth glorie before the Elders of Ephesus saying x Actes 20 33 I haue coueted no Mans Siluer nor Gold nor Apparrell What reason can be rendred of this saying if no Christian might lawfully retaine the possession and proprietie of Gold or Siluer In the 21. Chapter it is said that y Actes 21 8. Paule and they that were with him entred into the House of Phillip the Euangelist whtch was one of the seauen Deacons and abode with him If nothing ought in priuate to be possessed why had he not sold his house How dareth he retaine and reserue any thing to himselfe Wherefore is he not reprooued of the Apostle and the rest of the Brethren for breaking the supposed ordinance that they had planted and appointed in all Churches But of this z Vpon Num. 21 21. I haue spoken else-where a Muscul vpon Math. Chap. 6. and others discusse and dispute this point at large shewing that God hath setled this order to be obserued in the Church that euery one gouerne aright his owne house and distribute to the necessities of the Saints The Apostle speaketh to this purpose b 1 Tim. 5 4. If any Widdow haue Children or Nephewes let them learne first to shew godlinesse toward their owne house and to recompense their Kindred for that is an honest thing and acceptable before GOD. And afterward c 1 Tim. 5 8. If there be any that prouideth not for his owne and namely for them of his Houshold he denyeth the Faith and is worse then an Infidell Likewise writing to the Thessalonians he saith in the first Epistle chapt 4. d 1 Thess 4 to 11. We beseech you brethren that ye enâ—rease more and more and that ye studie to be quiet and to meddle with your owne businesse and to worke with your owne handes as we commaunded you And in his second Epistle Chapter 3. e 2 Thess 3 10 11 12. When we were with you this we warned you off that if there were any which would not worke that he should not eate for we heard that there are some which walke among you inordinatelie and worke not at all but are Busie-bodies therefore them that are such we commaund and exhort by our Lord Iesus Christ that they worke with quietnesse and eate their owne Bread c. Thus then it euidently appeareth that the Annabaptists are deceiued which goe about to bring in such a communion or rather confusion among men as neither Christ hath commaunded nor the Apostles haue instituted nor experience hath approoued nor any Christians
in our way The third reproofe Lastly it reproueth such as refuse to giue them sufficient maintenance and do barre them of that competent and conuenient portion that God hath allotted vnto them in his worde For if such as haue spent their strength to bring vs vnto God ought aboue all others to be regarded of vs and haue a worthy recompense of their labours surely they deserue to be checked and controlled that deale niggardly toward them who haue kept back nothing from them but reuealed vnto them the whole Counsell of God Wee see in this place what the Apostle Paule challengeth at the hands of Philemon whom he had won to the Faith he accounteth him to owe vnto him all that he had so that if he should giue vnto him all the substance of his house nay his owne life it were but due it were but a debt that he owed vnto him He that hath ransomed a prisoner out of the hands of the enemies hath iurisdiction and authority ouer him and may worthily claime whatsoeuer he hath He that hath saued the life of his enemy in battell and made him captiue is wholly at his disposing that hath taken him In like manner such as haue pulled vs out of the fire of hell out of the Iawes of death and out of the slauery of Satan the Prince of this world that ruleth in the hearts of the Children of disobedience may by a Diuine and humaine right reape our temporall things and require to be sustained and maintained by vs. Might not he be registred for a most vnthankefull person to all posterities that shall come heereafter that would suffer him to want that hath fed him that hath nourished him that hath preserued his life Who doth not cry out against Pharaoh and the Egyptians x Exod 1 8. who forgat Ioseph a great Benefactor to their whole Land that prouided much Corne in the plentiful yeares and saued the liues of many thousands by his labour and industry So likewise what a shame is it to suffer such worthy Instruments of our good to lack and suffer hunger Vndoubtedly they deserue to be forsaken of God and all good men that forsake those that are their Fathers in Christ and instructers in Christianitie Notwithstanding this blemish and reproach sticketh neerer vnto many men now liuing then the skin vppon their backes which brandeth and blotteth them as with a coale of perpetuall infamy who being brought to knowe themselues to see their owne sinnes to vnderstand their secret offences to make Conscience of their wayes to come to true repentance and to begin to set their footing in the kingdome of heauen by the blessing of God vpon the labours of his Ministers yet haue no consideration of them are not greiued nor ashamed to see them want and to liue in necessity but haue forgotten all the comfort that they haue receiued and shut vp the eyes of their compassion from them So often as I consider the former times of mens zeale and forwardnesse that being drawne to a loue of the truth became Instruments to draw on others and compare the same with the present estate of things we may seeme to liue in a continuall Winter and vnder a frozen Climate wherein appeareth nothing all the yeare long but Frosts and Ice and cold and Haile and Snowes couering the Mountaines and Valleyes without any Spring or Summer without any heate or growing or flourishing of any thing For I remember how many being touched with a terror in Conscience and feeling the burthen of their sins more heauy then Lead pressing them downe to the nethermost Hell could finde no comfort in their pleasant Companions in their delightfull pastimes and in sweet Instruments of Musicke all these were tedious and bitter and wearisom vnto the flesh one word of comfort from the mouth of the Minister was as Balsam vnto them to refresh their faint and feeble spirits by whom they were raysed vp But now liuing in peace and prosperity they are fallen asleepe they remember not the kindnesse they haue receyued and the consolation that they haue tasted and can both heare and see their misery and almost beggery that were the greatest meanes of their bringing them from the greatest misery and slauery that can be imagined For what greater bondage then the bondage of sinne of Satan and of Hell It is a great reproach to see a Christian Brother to begge his Bread or to craue releefe of others a faithfull Minister is a Christian brother and more then a Brother yea a Christian Father whose Children in the faith ought to giue him maintenance in the flesh It is truely saide by the Apostle y Gal. 6 6 7. Let him that is taught in the word make him that hath taught him partaker of all his goods Be not deceiued God is not mocked for whatsoeuer a man soweth that shall hee also reape To this purpose he speaketh in another place z 1 Tim. 5 17 18. Deut. 25 4. Math. 10 10. The elders that rule well let them be had in double honour especially they which labour in the word and Doctrine for the Scripture saith Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne And The Labourer is worthy of his wages It is a great shame to the people of God that such as are conscionable in their Callinges and are as faithful Stewards distributing to them in the family such store as they haue prouided should complaine for want of maintenance and a liberall pension in temporall things The Apostle Iames teacheth a Iames 5 4. That the hyre of the Labourers which haue reaped their fields which was of them kept back by fraud cryeth and the cries of them which haue reaped are entred into the eares of the Lord of Hoasts The Ministers of God are his Labourers and labor for vs to gather vs as good Corne into the Lords Barne if then wee detaine from them the Bread that they should eat and the fleece of the woll wherewith they should be cloathed and the fruits of the earth whereby they shold be maintained This is a crying sinne and will neuer cease vntill it haue brought downe Gods iudgements vpon our selues and our substance Vse 3. Thirdly seeing the benefits brought vpon vs both vpon our bodies and soules by the meanes of the Ministry can neuer be worthily esteemed and sufficiently expressed it serueth to instruct vs in the necessarie duties of our obedience euen to testifie our loue to the truth by reuerencing and respecting them that are as the Lordes Messengers to bring the trueth vnto our doores This the Apostle commendeth vnto vs in the Thessalonians b 1 Thes 2 13 For this cause also thanke we God without ceasing that when ye perceiued the word of God which ye heard of vs ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue Where we see
that after the Thessalonians had heard the Gospell of Christ published vnto them so many of them as were ordained vnto eternall life beleeued and submitted themselues to be duided and reformed by it This dutie hath c Foure degrees of submitting our selues to the Gospell manie branches First it is required of vs to heare the worde of God with patience This is the first step and degree that leadeth vnto life and it proceedeth from the meere grace and fauour of God whensoeuer it is wrought in our hearts For how many are there that when they heare stop their eares That when they see shut their eyes That when they vnderstand doe harden their hearts When Stephen made a defence for himselfe before the chiefe Priests that sat in the Counsel d Acts 7 57. They gaue a shout with a loud voyce and stopped their eares and ran violently vpon him all at once and cast him out of the Citty and stoned him with stones When one Alexander a Iew beckned with the hand prepared himselfe to speak and would haue excused the Apostles e Acts 19 33 There arose a great shout almost for the space of two houres of all men crying Great is Diana of the Ephesians Likewise when Paule made a perticuler rehearsal of the manner of his conuersion to the faith before the Iewes they heard him quietly and with silence vntill he said He was sent to the Gentiles but then thorough impatience f Acts 22 23. they cried out they cast off their cloathes and threw dust into the ayre and lift vp their voices saying Away with such a fellow from the earth for it is not meet that he should liue We see by these examples that it is a token of Gods goodnesse when he giueth vs circumcised eares to listen and attend to the word preached vnto vs with patience and perseuerance vnto the end albeit we heare our sins reproued our secret thoughts opened vnto vs. It is our dutie to shew our selues swift to heare but slow to speake and slow to wrath We must be slow to speake against that which hath bin deliuered and we must be slow to anger and indignation against those that haue deliuered the truth vnto vs. Secondly it is required that we receiue the word that we haue heard assent vnto it as to the word of truth and acknowledge it to bee good and true euen that part of the word that containeth his iudgements his threatnings his cursses his punnishments This is to be craued of God as being a special worke of grace in those that belong to his kingdom For many there are that heare and haue their eares open to attend these are not dull hearers that marke nothing but ate ready to listen and giue care and yet they will not giue their assent to that which they haue heard The Apostle teacheth g 1 Cor. 2 14. That the naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned When Paule preached at Athens in the hearing of the Stoikes and Epicures touching the resurrection from the dead they saide h Acts 17 18 What will this Babler say A great part of our ordinary hearers may be placed in this rank who are content to heare and then sit in iudgement vppon that which they haue heard and neuer giue credit vnto it but measure the truth of God by their carnall conceits and naturall reasons Thirdly it is farther required of vs to embrace the truth in our hearts carefully to apply it to our owne soules It belongeth vnto vs not onely to heare it with the eare and to assent to it with the mind but to lay it vp deeply rooted in vs and to make it our owne by a speciall application This is the right vse of the word this is peculiar to the elect and this is a work of grace in our hearts The Hystoricall faith giueth a generall consent to the truth of God but neuer goeth farther to apprehend it as we see in Simon the Sorcerer who is said to haue beleeued that is in a generall maner to haue consented to the Gospell and yet Peter telleth him i Acts 8 21. That his heart was vpright and that he remained in the gall of bitternesse Let vs not therefore approbriate the word of grace that is able to build farther vnto our owne selues otherwise we shall haue no more comfort then the Reprobates haue who come so farre as to confesse the word to be true and that God by his Sonne will saue the Vessels of mercy Lastly it is required in this speciall manner to entertaine the worde to wit as the word of God Many receiue the word and imbrace it willingly readily chearfully and ioyfully but not as the word of God I wil not stand to speake of the Church of Rome which holdeth that the word written hath not authority in it selfe vnlesse the Church approue it and therefore albeit it embraceth the word of God yet it embraceth it not as the word of God For how many are there among our selues that receiue not the word of God with that reuerence and obedience that they ought as appeareth by the euil practises of their liues These men do not receiue the word of God as the word of God who if they did in truth sincerity acknowledge this truth to be of God to haue him for the author thereof they would lead their liues in another maner then they do they would be afraid to rush forward to run headlong as it were with violence into the breach transgression thereof They would consider that God will not beare and endure the contempt of his word but reuenge the dishonor done to his name with great plagues and most grieuous iudgments These are the duties that are to be performed of vs and the foure degrees that testifie our submitting of our selues to the truth of the Gospel preached deliuered vnto vs by the Ministers of Christ Vse 4 Lastly seeing they by whose ministry we are gained to God and preserued in the state of saluation being gained ought to be most deare to vs we owing vnto them our owne selues This must teach the Ministers of God a necessary duty and lesson to be marked of them to wit to endeuor by their daily diligence and continuall preaching of the Gospel to make the people indebted vnto them For how do the people come so much in their debt but that they receiue heauenly Doctrine by their Ministry as from the mouth of God Such as haue need of admonition must be exhorted such as are weak in the faith must be strengthned such as need comfort ought to be comforted such as are ignorant must be instructed such as are willing to be taught must be beseeched and intreated and euery one must be handled according to his nature and condition according to the rule
and communication which we haue together among our selues will quicken our Faith and kindle our zeale that it will breake out into a great flame Hence it followeth that they are happy that delight to frequent the company of the godly and of such as may profit vs in the best things He that walketh with the wise shall be the wiser but he that is a companion of Fooles shall learne foolishnesse Wherefore they are hereby reprooued that neuer thinke themselues better at ease then when they are farthest from them that delight in the Lorde and take pleasure in lewd and ryotous company by whom they are misled and carryed out of the right way Lastly wee see that the Apostle alwaies ascribeth much to to the Prayers of the Saints We know that Paule was one of the cheefe of the Apostles whose guifts were great whose labours were painefull whose visions and reuelations were wonderfull yet he reiecteth not the praiers of the Church as appeareth in this place and l Phil. 1 19. Phil. 1 19. I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ So then the excellency of any member and worthinesse of the cheefest in the Church doth not exempt him from standing in neede of the Prayers of the poorest Christian and lowest part of the Church Nay the greater and higher and more eminent any man is the more he hath need to be praied for and commended to the grace of God inasmuch as he is set in a more slipperie place he lyeth open to greater daunger and is exposed to stronger tentations and assaults of Sathan then those that are in a lower place and a meaner condition Such then as excell others in guifts or calling ought to desire the prayers of the faithfull which auaile much if they be feruent no lesse if not more then others Note also the great necessity and force of prayer that all persons as well high as low stand in neede of it Lastly let euery one labour to haue a feeling of his owne want of the supplication of others yea the higher we are set the greater will be our fal if we be not strongly assisted by all such meanes as God hath left to further our saluation and deliuerance out of troubles that hemme vs in on euery side Hitherto of the obseruations Now let vs come to particular doctrines Moreouer also prepare me lodging He requireth in these words of Philemon an entertaining of such as are destitute and driuen out of house and home for the Gospels sake as if he should say when any of the poore Saints are banished persecuted and put to great extreamities as the World doth alwaies carry an hard and vnmercifull hand toward them be carefull to receiue them cheerefully and to minister al comfort ye can vnto them willinglie The word therefore vsed in this place hath a generall signification and containeth all duties belonging to the entertainement of Strangers And by Strangers we meane not such as ordinarily come to visite vs nor such as trauaile about the businesse of this life and take vp their lodgings in Innes or Tauernes but such as fly from place to place and are compelled against their wils to leaue Countrey or Kindred or House for the Gospels sake The word vsed in this place is not to be restrained to giuing of them lodging as if they had discharged so much as could be required of them but vnder that all duties of the same kind and nature are comprehended as Meate Drink Apparrell and all other thinges necessary for them These the Apostle knew would be ioyfully yeelded by Philemon to him and all other the faithfull especially such as labour in the word and Doctrine Doctrine 1. Hospitality is diligently to be vsed practised of all the Children of God Hereby we learne for our instruction that Hospitality that is the curteous and ioyfull entertainment of distressed Strangers is to be vsed and practised diligently by all the Children of God The succouring of Straungers that are destitute especiallie the poore Ministers that are imployed or would be imployed in the affaires of the Church is required of vs. This we see in the examples of sundry of the faithfull one very famous among the rest is the Shunamites Wife m 2 Kin. 4 8 9 Who called the Prophet of God to her house to eate Bread and she said to her Husband Behold I know now that this is an holie Man of God that passeth by vs continually let vs make him a little Chamber with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. This is it which the Prophet Esay commendeth Chapt. 58. 7. Is not this the fasting that I haue chosen n Esay 58 7. to deale thy bread to the hungry and that thou bring the poor that wander vnto thine house When thou seest the naked that thou couer him hide not thy selfe from thine owne Flesh This is noted as a part of the innocency and integrity of Iob Chapt. 31. o Iob 31 32. The stranger did not lodge in the street but I opened my doores vnto him that went by the way The like wee might say of of the Woman of p 1 King 17. Luke 10. Iohn 11. Luke 19. Actes 16. 2 Tim. 1. Sarepta that entertained Eliah in the time of famine of Lazarus and his Sisters that receiued Christ into their house of Zacheus who lodged him ioyfully of Lydia who intreated Paul and his Compaons to come into her house and to abide with her of Onesiphorus who sought out the Apostle diligently refreshed him oftentimes and was not ashamed of his Chaines All these examples Registred and recorded in the Olde and New Testament teach vs that God requireth it as a speciall dutie at our handes to entertaine lodge and refresh such poore Straungers as are constrained to wander vp and downe either for preaching or professing of the Gospell Reason 1. This dutie is vrged vpon vs by diuers reasons in the holy Scriptures First it is to be practised of vs because it is the commandement of God that wee should loue and lodge strangers and shew all pitty and compassion toward them to succour them in their necessity This is it which Moses saith Deut. 10. q Deut. 10 19 Loue ye the Stranger for ye were Strangers in the Land of Aegipt Herevnto commeth the rule of the Apostle Rom. 12. r Rom. 12 13. Distribute to the necessities of the Saintes giue your selues to Hospitality This is the precept of the Apostle Peter Chapt. 4. Å¿ 1 Pet. 4. Be ye harborous one to another without gruding Seeing therefore God commaundeth it is our part to obey and submit our selues to his will and pleasure Reason 2 Secondly as God requireth this duty of vs so wee haue his owne example to teach it vnto vs.
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
if he goe about to perswade vs that wee shall merit eternall life by our faithfulnesse in our Ministry and by diligent instructing of the people committing to our charge q Lib. de obitu Knoxi we must resist the subtill Serpent and defie him and deny his merrits It is the duty of all the godly that haue this Worlds goods to giue almes to the poore especially to the godly poore but if he mooue vs to giue Almes that we may get Heauen or gaine the praise of men we must striue against his tentation and not suffer our selues to be deluded by him For this is as much as if he should say vnto vs I would haue thee pray but thou shalt obtaine nothing I would haue thee giue almes but thou shalt haue no reward Seeing then we are subiect to a double tentation of Sathan who goeth about like a roaring Lion seeking whom he may deuour so that he will if it be possible hinder vs from Prayers or if he cannot will corrupt them with his Leauen of merrit we must prepare to resist him r The meanes how to resist Satan in his tentations both waies Whensoeuer he goeth about to stay vs from praying vnto our heauenly Father we must resist him strong in faith and oppose against him these Meditations Let vs remember Gods most holy commaundement to call vpon him in the day ſ Psal 50 15. of trouble and that wee are continually to watch and pray t Luke 22 40 46. least we fall into tentation We haue together with the precept a promise annexed for our comfort and greater encouragement to this duty that he is neere to all that call vpon him euen to all that call vpon him in truth yea the eies of the Lord are vpon the iust and his eares are open vnto their prayers Let vs consider that there is an absolute necessity of the inuocation of his Name and of crauing his assistance that we may be freed and deliuered from the snares and assaults of the Deuill and that hee would giue vs strength to ouercome them and not suffer vs to be tempted aboue our power but giue a blessed issue of the tentation that we may be made able to beare it And as the necessitie is great to call vpon him daily In whom we line and mooue and haue our beeing so the profit thereof is no lesse it bringeth a blessed experience and tryall of Gods goodnesse and mercy toward vs It encreaseth his spirituall graces in vs and maketh vs zealous in all good workes It obtaineth those thinges that we want and remooueth the iudgements that hang ouer vs or are vpon vs. We haue the examples of all the faithfull as a Cloud of Witnesses to incite vs to this duty And if we put foorth our hands to take and vse any of the Creatures or blessings of God without asking him leaue we are no better then Theeues and Robbers These and such like Motiues serue to kindle our zeale in Prayer to quench the fiery darts of the Deuill which he casteth at vs. If he go about to puffe vs vp with pride through an opinion merriting by any euen our best workes of Prayer or Preaching or Almes-deedes wee must know that all our workes are vnperfect and that the good thinges in vs are his owne guifts Hence it is that the Apostle saith of himselfe and all his labours u 1 Cor. 15 9 10. I am the least of the Apostles by the Grace of God I am that I am and his Grace which is in me was not in vaine I laboured more aboundantly then they all yet not I but the Grace of God which is with me And in another place x 1 Cor. 3 7. Neither is he that planteth any thing neither he that watereth but God that giueth the encrease Againe y 1 Cor. 4 7. What hast thou that thou hast not receiued If thou hast receiued it why boastest thou as though thou hadst not receiued it It is a worthy saying set downe by our Sauiour z Luke 17 10. When ye haue done all those things which are commaunded you say We are vnprofitable Seruants wee haue done that which was our duty to doe Wherefore we must labour in all our workes to see our imperfections to cast downe ourselues in humility before the Iudgement seat of God and to referre all things to his glory The Apostle giueth this generall rule a 1 Cor. 10 31 Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God And if in these ordinary and naturall workes we must ayme at that end as at a marke how much more in the Mysteries of our saluation and the great keyes of our Religion ought wee to giue thankes vnto God for blessing vs with spirituall blessings in heauenly thinges We are not able to inspire Grace into our barren hearts it is the guift of God and therefore he must be confessed the giuer of euery good giuing and perfect guift to the glory of his owne Name And for our selues let vs in all duties of our obedience Prayer Almes or whatsoeuer workes approoued of God prepare our selues to bring humble and broken hearts freed from the Thornes of pride and vaine-glory This is taught by Dauid in the Psalme b Psal 51 17. The Sacrifices of God are a contrite Spirit a contrite and a broken heart ô God thou wilt not despise The like we see Esay 66. c Esay 66 2. To him will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my wordes And thus was the practise of Daniell in his Prayer d Dan. 9 18. O Lorde encline thine eare open thine eyes and behold our desolations for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies This humility shall appeare to be in vs if we referre the end of all our actions to the honour of God and make that to be the scope Let the principall end be the glory of God the next the saluation of our Soules the third the edification of our Brethren in Christ Iesus Let vs cause our light so to shine before men that they may glorifie our Father which is in Heauen and then let vs follow those thinges which concerne peace and where-with one may edifie another Vse 2. Secondly as by the free bestowing of the graces of God we are taught to giue him all possible praise so it taketh away all opinion of the merits of workes wherein proud flesh is ready to trust For to place Merit and Iustification in our owne workes is to rase down a cheefe Foundation and principall Piller of Christian Religion both because thereby we abolish Grace and renounce saluation by Christ and make euery man a Sauiour to himselfe and so exclude saluation by Christ all which are shamefull Heresies and horrible blasphemies and detestable abhominations As many
the little light of Grace and spark of Faith that was in them did so shine and breake out into such a flame that they were not ashamed to professe themselues to be his Disciples when the rest forsooke him they begged his body of Pilate they wrapped it in linnen cloaths with Myrrhe and Alloes and sweet Odours and bestowed the honour of buriall vpon him Thus it falleth out oftentimes that they which are first are last and the last are first We know not what stormes and Tempestes hang ouer our owne heades and what perillous times may come vppon vs we know not what weaknesse wee shall shew in them howe great the Rebellion of the Flesh will be and what comfort wee shall want our selues The Prophet pronounceth him l Psal 41 1. Blessed that iudgeth Wisely of the poore and promiseth that the Lord shall deliuer him in the time of trouble If wee haue any feeling of this happinesse or haue anie Faith in our hearts touching this promise let vs make it manifest by seeking the good of our weake Bretheren It is an hiddeous and horrible cruelty and out-rage by our want of mercy and of feeling their infirmities to hinder the saluation of any one for whom Christ died Hence it is that the Apostle saith Rom. 15 2 3. Let euerie man please his Neighbour in that which is good to edification for Christ also would not please himselfe but as it is Written The rebukes of them that rebuked thee fell on me It cost a great price to Redeeme a soule and to bring it from Death to Life from Hell to Heauen and therefore we must vse all meanes wherewith the Lorde shall enable vs to comfort such as are Comfortlesse by the Comfort where-with wee our selues are comforted of God There is no Man but desireth to finde Peace and Comfort in him-selfe What is this life of ours without it If a man should liue many thousand yeares vpon the face of the earth and haue experience of nothing but sorrow anguish misery and vexation of Spirit so that hee could feele no quietnesse no rest no consolation no tranquility in these daies of his Pilgrimage would he not desire to be out of such a life and preferre death before it Do we then wish for peace And would we finde comfort The greatest comfort in the World that can come vnto vs and refresh and cheere vppe our Soules is to winne and saue Soules Blessed are we if we haue beene Instruments to gaine but one Soule vnto God It is the greatest gaine it is the best Traffique it is the sweetest Marchandize It shall be said vnto vs in the last day Thou good and faithfull Seruant well done thou hast beene faithfull ouer little I will make thee Ruler ouer much enter into thy Maisters ioy Let vs set this before our eyes and consider before hand the price of the reward when the time of refreshing shall come from the presence of the Lord. Vse 3. Lastly seeing God hath such a care of them that are weake that he would not haue them cut off but cared for of all men this ought to serue as a notable encouragement vnto them to labor to grow in Grace and to encrease more and more that they may proceede from strength to strength and so come to a perfect man in Christ Iesus True it is there are degrees of Faith all haue not one measure of Grace and yet the least measure if it be but as a graine of Mustard-seede is of power to saue our Soules If there be wrought in vs by the sanctifying Spirit of God the beginnings and seeds of Faith to wit an humbling of our selues vnder the burthen of our sinnes an acknowledgement and feeling that we stand in neede of Christ an hungring and longing desire to be made partaker of Christ and all his merrits and a flying to the Throne of Grace from the sentence of the Law troubling the conscience trembling vnder the same if these preparations as it it were ploughings vp of the furrowes of our hearts be found in vs God will not cast vs away but make this weake measure of Grace to be effectuall to saluation This is a sweete comfort to all saint hearts that are euery foot like to sinke downe and as it were to giue vp the Ghost This ought to be a forcible meanes to work thankfulnesse in them when in the examination of their hearts they shall finde the least measure of Grace setled in them and know their mercifull Father willing to acknowledge it to accept it and to reward it Not that we should flatter our selues in our wantes or content our selues in our weakenesse to stand alwaies at one stay but heereby to be brought forward in well-doing and to runne the race with all cheerefulnesse that is set before vs. This a notable signe of a true and sincere hart when we feele our strength to come euery day vnto vs and an accesse to be added to our former course For if we desire to be better and better and deale as men that runne in a race who stand not still in the mid-way but presse with might and maine to the marke this is an infallible note of a sincere heart This is it which the Apostle testifieth Phil. 3 14 15. Bretheren I count not my selfe that I haue attained to it but one thing I doe I forget that which is behinde and endeuour my selfe vnto that which is before And follow hard toward the marke for the prize of the high calling of God in Christ Iesus It is the goodnesse of God to accept the small measure of Faith that we bring vnto him This graunteth not liberty vnto vs to doe nothing to stirre neither hand nor foote or to content our selues that we go not backward For we must all know and vnderstand that the beginnings of grace are deceitfull and counterfeit vnlesse there be a growth and encrease The kingdome of Heauen is like to q Math. 13 31 33. a graine of Mustard seed which at the first is so small and little that it is scarse discerned but after that it is cast into the ground of a prepared and purified heart it rooteth deeply it groweth speedily it spreadeth exceedingly It is like vnto Leauen which a woman taketh and hideth in three peckes of Meale till all be Leauened The Maister deliuering his Talents vnto his seruants that he had called saith vnto them Occupy vntill I come he doth not bid them hide them in the earth Luke 19 13. Hereunto commeth the exhortation that Paule giueth vnto Timothy who had greatly profited in godlinesse and was brought vp in the vnderstanding of the holy Scriptures from a childe Chapter 1. r 2 Tim. 2 6. I put thee in remembrance that thou stirre vp the gift of God which is thee by the putting on of mine handes The word is a borrowed speach from the fire which must bee euermore kindled and kept with a new supply from going out
went Then came he to the second and said likewise and he answeared I will sir yet he went not He seemed forward but he hung backe hee promised much but he perfourmed nothing at all The like we might say of the rich man he came vnto Christ i Math. 19 16. and said vnto him Good maister what good thing shall I doe that I may haue eternall life yet when he was tried hee went away sorrowfull and his good beginnings were as the morning dew verifying that which is spoken in the same Chapter k Verse 30. Many that are first shal be last and the last shal be first Reason 1. Our Sauiour setting downe the parable of the sower yeeldeth diuerse effectuall reasons to moue vs to imbrace this truth For first the Deuill is a subtle enemy that stealeth vpon vs and goeth about like a roaring Lyon seeking whom he may deuoure If the word be not deeply rooted in our hearts but doe onely swimme in our braines and abide in our mouthes it is in continuall danger to be taken away from vs. Hence it is that Christ saith l Math. 13 19 Whensoeuer any man heareth the word of that Kingdome and vnderstandeth it not that euill one commeth and catcheth away that which was sowen in his heart and this is he which hath receiued the seede by the way side This enimy is euer busie with vs and will neuer suffer vs to haue any rest so long as any good thing appeareth in vs. Reason 2 Secondly the Crosse is for the most part the companion of the Gospell which while some seeke to auoid they make shipwracke of faith and a good conscience Our Sauiour describing another sort of hearers saith m Mat 13 20 21. Hee that receiued seede in the stony ground is he which heareth the word and incontinently with ioy receiueth it yet hath he no roote in himselfe and endureth but a season for as soone as tribulation or persecution commeth because of the word by and by â—e is offended So long as we may professe the truth with peace and liberty of conscience and with the fauour of men it is an easie and ordinary matter to be a professor of the Gospell and an hearer of the word But when troubles and tentations arise they that are not throughly grounded do quickly fall away Reason 3. Thirdly as persecutions doe follow the Gospell so for the most part doth shame reproach and pouerty And as it is a common thing with vs to desire the ease of the flesh and the pleasures of the body so we are inclined to couet the profits and commodities of this life This caused Demas to forsake Paule because he imbraced this present world Heerevnto commeth that which Christ teacheth Math. 13. n Mat. 13 22. He that receiued the seede among Thornes is he that heareth the word but the cares of this world and the deceitfulnesse of riches choke the word and he is made vnfruitfull So long as the world as a ranke Thorne sticketh in our throats or rather in our heartes and we begin to preferre it in our thoughts and practises before the truth it is vnpossible that we should holde out our profession vnto the end Wherfore seeing the Deuill is alwaies ready to fist vs persecution to try vs and the world to ensnare vs we must know that for these causes it commeth to passe that many fall backe which seemed forward in the faith Vse 1 The Vses are many that may be made heereof First we may conclude that wofull is their estate and condition that shrinke away and melt as wax before the Sunne The estate of such men is most fearefull inasmuch as they are become very Dogges and Swine It had beene better for them that they had neuer knowne the truth nay it had beene better if they had neuer beene borne as our Sauiour speaketh of Iudas This the Apostle Peter setteth downe in his second Epistle Chapter 2. o 2 Pet. 2 20 21 22. If they after they haue escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue acknowledged the way of righteousnesse then after they haue acknowledged it to turne away from the holy commandement giuen vnto them But it is come vnto them according vnto the true Prouerbe the Dogge is returned vnto his owne vomit and the Sow that was washed to the wallowing in the myre It is a notable comfort vnto vs when we are as faithfull trees in the Garden of God That will bring forth their fruit in due season p Psal 1 3. whose lease shal neuer fade when we do not suffer euery one to go before vs but haue an holy emulation and striuing to go before others and euen to out-goe our selues so it is an euill signe and a fearefull forerunner of condemnation to run and then to giue ouer running to wrastle and then to giue ouer wrastling It is an hard thing to make a good beginning wee are not easily brought to set forward but to trip while we are in our iourney and to waxe weary of proceeding is the common custome of our common professours We see this in the Children of Israell while they were in the Wildernesse going to the Land of Canaan they did not keepe a constant course but sometimes they stoode at a stay and sometimes they went backeward and sometimes they wished themselues againe in the Land of Egypt Thus it fareth with vs that are Pilgrimes and Strangers in this life when we haue once giuen our hand to the Plough we are ready to looke backe as Lots wife did when shee was gone out of Sodome Euery little thing is able to turne vs out of the way and being once turned out of it it is harder to bring vs into it againe then if we were neuer entred into it Wo therefore be vnto such as follow Demas q Luk. 14 30. That beginne to build but are not able to make an ende Great plagues and greeuous iudgements hang ouer their heades they do not returne And repent r Reuel 2 5. and do their first workes and redeeme the time because the daies are euill Hee that knoweth his Maisters will and doth it not shall bee beaten with many stripes Yea often-times God giueth ouer such time-seruers and backe-sliders into a reprobate sence and taketh away his holy spirit from them so that they proue meere Monsters and worse then sauage beastes Who were greater enemies to the Gospell then the Iewes that hade the light among them and offered vnto them whereas by their calling they were the outward Church and the professed people of God Iudas being an Apostle of Christ became the most deuelish man vpon the earth exceeding all the Iewes in treachery and impiety This a greeuous