we haue much infidelitie in vs and are cumbred with doubting in the promises of God it pleased him in great mercy to prouide a remedy for our infirmity so that we may truely say where Sin abounded Grace hath abounded much more Thus we see the Lord Iesus dealt with Thomas one of the twelue when he beleeued not the Resurrection nor those that were chosen Witnesses thereof but said h Iohn 20 25 27. Except I see in his handes the print of the Nailes and put my Finger into the print of the Nailes and put mine hand into his side I will not beleeue it Heere we may behold as in a Glasse the example of exceeding great infidelity and vnbeleefe hee neither beleeueth nor will beleeue he will liue by sight and not by Faith This was no small obstinacy and incredulity in one of the Apostles who deserued to perrish in his sinne But Christ Iesus raiseth him out of this sleepe and offereth mercy with much compassion as it were pulling him out of this danger Put thy Finger heere and see mine handes and put forth thine hand and put it into my side and be not faithlesse but faithfull This is it which the Euangelist Mathew setteth downe Chapt. 12. i Math. 12. 20. A bruised Reed shall he not breake and smoaking Flaxe shall he not quench till he bring forth iudgement vnto victory Now such as Thomas was such we are all by Nature we cannot be perswaded to beleeue except wee see and feele We will not beleeue the bare word of God but are alwaies ready to wauer through vnbeleefe Hence it is that God in great mercy did from the beginning of the world adde to his word his Sacraments to assure his people that as he is the GOD of truth so he meaneth truely and performeth effectually whatsoeuer hee hath promised The Sacraments therefore are as signes and seales of his promises and dependances vppon the word that is gone out of his owne mouth The Apostle speaking of circumcision giuen to Abraham saith k Rom. 4 11. He receiued the signe of Circumcision as the Seale of the righteousnesse of the Faith which he had when he was vncircumcised that he should be the Father of al them that beleeue not being circumcised that righteousnesse might be imputed vnto them also Whereby we may see what the Nature of the Sacraments is to wit l what a Sacrament is and to what end it was instituted that they are visible signes instituted of God to seale vp his promises in the hearts of the faithfull The Author or efficient cause is God who onely hath power and authority to appoint and ordaine them because he it is that can giue force and efficacy vnto them The matter is the visible signe the forme is the maner of institution according to the Rites taught and prescribed in the word The end is that the faithfull may bee confirmed and strengthned in the truth of GOD. The word was giuen to instruct the Church by hearing the Sacraments were giuen to instruct the Church both by it and by the rest of the senses Indeede if wee were Angels and not men and were Spirits without bodies and heauenly Creatures not earthly we should not stand in neede of visible and bodily Sacraments but because our faith is feeble and wrastleth with Sathan the World the Flesh and such Enemies it wanteth proppes and pillers to vphold it that it doe not fall For albeit our Faith be mingled with doubting assaulted strongly with the waues of infidelity yet it ceaseth not to bee a true Faith An vnperfect Faith is a sound Faith though it be weake so that it standeth vs vpon with the Apostles m Luke 17 5. To pray for the encrease thereof Faith goeth before the Sacraments the which without Faith are idle and empty signes without profit without comfort without vse True it is the Infidels as the Aegiptians Aethiopians and other prophane people who neither worshipped the true God nor embraced the true Religion had the outward vse of circumcision as n Herod in Euterpe Histories testifie as also the Turkes and Iewes haue at this day but their cutting off the flesh is not the Sacrament of God but a meere ciuill thing yea an euill thing Thus then we see that the Sacraments were ordained of God to help our infirmity The promise of God is certaine and his Couenant doth not wauer neither can these outward Seales make it stronger But it is we that stumble and stagger and haue neede to be supported And woe vnto vs if we vse not this help and remedy left vnto vs nor profit thereby in confidence and assurance of our saluation For God hath after a sort bound himselfe vnto vs as by an Obligation Indeede man notwithstanding his wordes his oaths his promises his bands his seales and his assurances is oftentimes changeable and vnconstant but it is not so with God whose word is yea and Amen Were it not that we are weake of Faith and slow to beleeue he needed not to sweare by himselfe and by his holinesse hee needed not to haue set Authenticke Seales to his Word sauing that he minded to leaue no place for doubting in vs. Hence it is that the Apostle writing to the Hebrewes Chapt. 6. saith o He. 6 17 18. God willing more aboundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it was vnpossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs c. The greater meanes God hath left vnto vs the greater faith he requireth of vs and the more conscionable vse of those meanes that we may not alwaies bee Children Woe then vnto vs if in the store of so great mercies and variety of so many meanes we remaine distrustfull and doe not labour to gather strength of faith and assuraunce of comfort Let vs therefore grow from Faith to Faith as it were from strength to strength and not stand at one stay let vs proceede from one degree and measure to another vntill Christ Iesus bee throughly formed in vs. Vse 4 Lastly seeing Couenants in writing be requisite by the Lawes of God and Man wee must know that it is our dutie to deale iustly and vprightly one with another and in our bargainings to keepe a good conscience toward God and Man For this is the end wherefore Instruments in writing were brought in that all cozenage might be cut off all occasion of strife might be preuented Whereby we may gather that in all ages of men and times of the World there haue beene many deceits and much vnrighteous dealing to the disturbance of publique peace and the dissoluing of concord among men otherwise it had beene in vaine to require or to receiue such security in our buying and selling in our borrowing and lending one with
is the best friendshippe These loue in the Faith and therefore cannot start backe Such friendshippe as beginneth in the Flesh and ariseth vpon carnall causes and worldly respectes is easily broken and dissolued the least displeasure dooth ouer-turne it but the friendship which is in God and for God endureth for euer no enuy shall vndoe it no occasion shall breake it no time shall dissolue it This appeareth f Prou. 18 24. by the wordes of the Wise-man Prouerb 18. 24. A man that hath friends ought to shew himselfe friendly but a friend is neerer then a Brother Seeke such friends as feare God and be Christianly minded Chuse none to be thy friend but him that is the friend of God Let none be thy Brother that is not the Brother of Christ One such friend is worth ten thousand others If thou haue in all thy life found by tryall and experience such an one make more account and reckoning of him then of a naturall Brother which band is but in the flesh assuring thy selfe that grace will worke aboue nature and therefore prefer him before al earthly treasure If then thou be careful to keep thy temporal Riches and Possessions much more oughtest thou to bee carefull to keepe a faithfull friend and ioyne thy selfe in amity with him True it is there is a kinde of friendship and familiarity among Drunkards among Adulterers among Robbers and among all Malefactors as g Prou. 1 14. Salomon teacheth Prouerb 1. 14. These sometimes seeme most neerely ioyned but by the least occasion that can be they are easily separated There is in all places and parishes almost a band and knot of these friendes and good fellowes But such as the word of God maketh Friendes and the band of the Spirite gleweth together are not easily sundred and disioyned but haue a sure and stedfast coniunction and are builded vppon a strong and stable foundation These loue more in aduersity then in prosperity in time of need do shew what their friendship is whereas the friendship arising vpon worldly causes will faile and abate when wealth decayeth when the world lowreth when trouble commeth so shew themselues not to haue beene the friendes of vs but of our wealth not of our persons but of our prosperity Vse 2. Secondly we learne from hence to be bold with all Christian friends and to suffer them to be bold with vs. It is a true note of a true Friend of a faithfull friend to deale plainely to reprooue comfort exhort commend without flattery without partiality There is none of vs all how great soeuer our knowledge be how great soeuer our graces bee how much soeuer wee haue profited in the faith of Christ but sometimes we haue need to be instructed sometimes to be comforted sometimes to be reprooued and sometimes to be threatned It is a great blessing of God when hee giueth a friend by whom as by a true Glasse wee may perceiue and know our wants and blemishes We shall find euery where such as will be ready to sooth and flatter vs in our offences to tell vs all is well done but few there are that will deale faithfully with vs. This a great plague and a great iudgement commonly waiting vppon great men and rich men that they finde few or none that dare admonish them of their faults or tell them of their offences and so many times are suffered to runne on to their destruction Let vs account it as a speciall blessing sent vnto vs of God when wee haue a friende by whom wee may heare what is amisse in vs. We could giue him thankes that would tell vs of some spot in our faces or blemish on our Garments and shall wee enuy or maligne him that will discouer vnto vs the sinnes of our Soules which doe more soile and defile vs then all the blemishes of the Body The Prophet Dauid hauing found the benefit and comfort of a godly reproofe when hee was reprooued by Nathan the Prophet saith h Psal 141 5. Let the righteous smite me for that is a benefite and let him reprooue me and it shall be a precious Oyle that shall not breake mine head To this end speaketh Salomon in the Prouerbes i Prou. 9 8. Rebuke not a Scorner least he hate thee but rebuke a wise Man and he will loue thee The correction of a Friend is as the Rodde of a Father the end is not to destroy but to saue not to ouerthrow but to deliuer from death We are all of vs bound as it were in a bond or Obligation to performe this duty one to another and wee must in humility submit our selues vnder the reproofe of our Christian friends We cannot better make manifest our loue vnto our Bretheren then by admonishing of them and reproouing of them This is it which Moses teacheth in the Booke of Leuiticus k Leu. 19 17. Thou shalt not hate thy Brother in thy heart but thou shalt plainely rebuke thy Neighbour and suffer him not to sinne Can a Physition shew his loue better then by telling his patient his disease and declaring vnto him the meanes whereby to cure it Can a Man meeting his Brother wandering out of his way in Hilles and Dales in Woodes and Wildernesse shewe his loue better vnto him then by bringing him into the way and laying his errour before his face So that no man can giue a sounder Testimony of his sincere heart and vnfained loue toward his Brother then by dealing plainely with him when he walketh not vprightly For a Friende is vnto the Soule as Phisicke is to the Body and the admonishing of our Brother is as the directing of a Trauailer Let vs therefore suffer the word of exhortation k 1 Thes 5 14 Knowing that such as are out of order must be admonished the feeble-minded must bee comforted the weake must bee strengthned the euill must be reprooued the obstinate must be terrified and threatned And let vs not fret and rage against our Bretheren when we are checked and controlled for our sinnes It is a signe wee are perswaded and resolued to continue in our sinnes when we cannot abide to be reprooued but are ready to say with Ahab Hast thou found me ô mine Enemy The word of God is good to him that walketh vprightly and wee shall finde in the ende l Prou. 27 5. That open rebuke is better then secret loue yea that the Woundes of a Louer are faithfull and the Kisses of an Enemy are pleasant Vse 3. Lastly seeing one Friende especiallie a Christian Friend may challenge and claime much from his Friende wee must know that it is a fearefull sinne vnder colour and shew of friendship to betray or vndermine one another Of such false and fained Friendes Dauid complaineth in sundry places of the Psalmes m Psal 41 9 55 12 13 14. My familiar Friende whom I trusted which did eate my Bread hath lift vp the heele against me
but the Labourers are few pray ye therefore the Lord of the Haruest to thrust forth Labourers into his Haruest Where we see he calleth the Ministers of the Gospell Labourers in the Haruest-fielde and gatherers of the Lords Corne. We see what great paines men take in Haruest and how necessary Labourers are when the Corne is ripe and ready to be reaped The Apostle Paule speaking of himselfe and the rest of the Apostles saith q 1 Cor. 3 9. We together are Gods Labourers And in another place r 1 Tim. 5 17 The Elders that rule well is worthy of double honour specially they which labour in the word and doctrine Heerevnto agreeth that which he writeth in another Epistle Å¿ 2 Tim. 2 15. Study to shewe thy selfe approued vnto God a worke-man that needeth not to be ashamed diuiding the word of truth aright All these testimonies teach vs this truth that the office of the Ministery is not so much a dignity as it implyeth a duty it is not onely an honour but a burthen it is not onely a Title of renowne but a work of labour Reason 1. This will better appeare if wee marke the Reasons following First the ordinance of God appointeth that euery calling should eate their Bread in t Gen. 3 19. the sweate of their browes that is should be industrious and painefull in their seuerall vocations whether it be in bodily or in spirituall labour The bodily calling requireth bodily labour the spirituall calling requireth spirituall labour Idlenesse and negligence in any u Ier. 48 10. worke of the Lord is accursed An idle hearer that ioyneth not practise is abhominable a loose and carelesse professor that addeth not obedience is a bad professor Reason 2. Secondly the Ministers of God fight the Lords spirituall battels for vs by their prayers care watchfulnesse faith and the whole Armour of God by opposing and setting themselues against Heritiques Atheists Worldlinges Schismatiques Wicked men and all thinges that exalr themselues against God Is not this a great worke of great labour to resist the budding and growing of so many sinnes as daily rise vp as men that striue with the whole Earth To labour in study in word in doctrine in zeale in watching According to that which the Apostle saith x 2 Cor. 11 27 28. I was often in wearinesse and painefulnesse in watching often besides the things which are outward I am combred daily and haue the care of all the Churches who is weake and I am not weake Who is offended and I burne not How did Moses fight in prayer y Exod. 32 31 and labour in zeale for the people of Israell when hee stood in the gap and stopped the wrath of God that was kindled against them If then we would reason from the generall to the speciall waying the purpose and appointment of God who hath annexed labour to euery calling or consider that the Ministers of the word are the Souldiers of God to fight his battels against sinne and sinfull men in both respects we may conclude that the calling of the ministery is an office of great necessity and of much labour Vse 1. This doctrine teacheth vs and offereth vnto vs diuers Vses First let vs learne to acknowledge the worke of the Ministry to bee a worke of great diligence painefulnesse and labour if it be performed as it ought to be We must keepe backe z Act. 20 27 28. nothing from the people but shew vnto them the whole counsell of God We must lay the Foundation of Religion among them and build constantly vpon it which cannot be done without faithfulnesse If wee take heede to our selues and to all the flocke whereof the holy Ghost hath made vs Ouer-seers to feede the Church of God which hee hath purchased with his owne bloud we shall find our function to be full of labour and sweating to receiue much euill intreating and hard entertainement heere in this World The Apostle teaching the duty of the hearers toward their Ministers saith a 1 Cor. 3 1 2. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God and as for the the rest it is required of the Disposers that euery Man be found faithfull So he teacheth in another place b 1 Tim. 3 1. This is a true saying If any Man desire the office of a Bishop he desireth a worthy worke Where he sheweth indeede that the calling is a worthy calling but it requireth also worthy labouring This will farther appeare vnto vs if we consider the Titles that are giuen vnto them They are called Builders that are continually busie in building hewing tough Timber and squaring rough stones No Timber no Stones of themselues so vnfit for building as we are by Nature to be coupled together and to grow vnto an holy Temple in the Lord. They are called Souldiers they are alwaies fighting or looking for their enemies and drawing out the Sword of the Spirit c Ephe. 6 17. which is the word of God Is any calling vnder Heauen more necessary then the profession of a Souldier in time of danger And when an assault is made or the battels ioyne is any profession more painefull Sometimes they are called Husband-men Is not the life of the Husband-man a painefull life and is not the ending of one worke the beginning of another Doth not euery season of the yeare bring his seuerall trauell So that no calling is accompanied with more labour and lesse ease Sometimes they are called Watch-men who stand continually on their watch Tower to discry the comming and approaching of the Enemy Sometimes they are called Shepheards abiding in the fielde and keeping watch by night ouer their flocke they are in the day consumed with heate and with Frost in the night and their sleepe departeth from their eyes Seeing therefore the Ministers aie builders of the Lordes house Souldiers in the Lordes Campe Husbandmen in the Lords fielde Watch-men in the Lordes Citty and Shepheardes ouer the Lordes flocke which hee hath redeemed with his precious blood we must all confesse that the Ministry of the word is a worke of great labour if it be discharged aright For this if wee know not by practise wee may see by experience that to study with constantnesse to meditate with earnesse to instruct with diligence to exhort with carefulnesse to reproue with zeale to comfort with cheerefulnesse to conuince with boldnesse to watch ouer the people with a godly d Heb. 13 17. ouer-sight as they that must giue accountes for their Soules to conceiue godly anger and great sorrow for sinne to pray in publike and priuate to goe in and out before the people of God in the doctrine of Faith and in example of life to prepare themselues to handle the word and to deliuer it with power and euidence of the spirit with earnest affections being thus prepared I say to performe all these duties
confession and lastly seeing the Gospell of Christ is the instrument of Gods power to woorke in vs saluation it followeth that the Religion of God and the gospel of Christ must not onely be beleeued in heart and embraced in Iudgements but also bee confessed by the mouth and professed in the practise of an holy life Obiections answered Against this truth somewhat may be obiected First if true Religion must openly bee confessed then such as are dumbe and cannot speake can haue no Religion if Confession be a fruite of faith then they must of necessitie want Faith that want the vse of the tongue Answere I answere the Doctrine must be vnderstood of such as haue the vse of the tongue giuen them to glorifie God If God haue giuen vnto vs the freedome of speech hee requireth this dutie at our hands If hee haue giuen vs no more then a sanctified and faithfull heart let vs honour him with the holy Meditations thereof he will exact no more of vs then hee hath giuen vnto vs. Hence it is that the Prophet Dauid sayeth or rather the Lorde himselfe by the Prophet Psalme 81. i Psal 81 10. Open thy Mouth wide and I will fill it In like manner it is sayde k Rom. 10 17 That Faith commeth by Hearing and Hearing by the worde of God yet can God extraordinarily giue faith to those that are deafe and haue not their hearing who is not bound to the outward sences nor tieth his graces to the outward eares but supplieth those wants by the working of his holy spirit to the endlesse comfort of such as haue those infirmities Obiection 2 Againe the Apostle sayth Rom. 14 22. Hast thou Faith Haue it with thy selfe before God Where we see hee seemeth to say that it is sufficient if we haue Faith inwardly in the heart albeit no confession followe outwardly with the mouth Answere I answere the Apostle in this place speaketh of another thing to wit of a perswasion touching Christian liberty in things indifferent as if hee shoulde say Art thou strongly perswaded and assured that all Meats are lawfull to Christians Be it so yet vse it betweene God and thine owne Conscience and hurt not thy Neighbour with it nor offend thy weake Brother by it This serueth nothing at all to maintaine a dumbe Religion without open Confession which some would willingly bring in considering as one l Tertullian sayth that he which doth dissemble faith doth deny it Obiection 3. Lastly it is Obiected that Religion is better to bee concealed that we may giue no offence vnto others and auoyde the troubles that ariseth by Confession Answere I aunswere that is no offence giuen to men but a greeuous sinne committed against God who requireth the profession of his trueth And the Apostle Paule was readie to suffer bandes and imprisonment yea euen death it selfe for the profession of the Gospell of Iesus Christ Thus much breefely shall suffice in answere of the Obiections that are made Vse 1. Now let vs see and marke the Vses that arise from hence First wee learne who are to bee accounted true Christians and true Beleeuers to wit such as shew soorth their Fayth by their Confession It is not left to our owne choyse whether wee will make a solemne and sound profession of the Faith or not no more then it is at our libertie whether wee will beleeue or not or whether wee will bee saued or not It is required of all that belong to God to confesse his name and maintaine his Religion All men must confesse that would be confessed before the Father Christ Iesus will neuer beare and endure that seruant which is ashamed of his seruice The Prophet prophesying of the Kingdome of Christ and shewing how they should grow and multiply as the grasse of the field maketh this as a fruite of their conuersion to the Faith l Esay 44 5. One shall say I am the Lords another shall bee called by the name of Iacob and another shall subscribe with his hand vnto the Lord and name himselfe by the name of Israell This the Apostle m Ro. 10 9 10 also teacheth Rom. 10. If thou shalt confesse with thy mouth the Lorde Iesus and shalt beleeue in thine heart that God raised him vp from the dead thou shalt be saued for with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to saluation So our Sauiour doth not make it proper to his disciples but common to all to confesse him and his words before men And he doth not say whosoeuer shall confesse mee in heart but with his tongue not inwardly but outwardly not secretly but openly For albeit the Faith of the heart be the principall thing and cheefely required of vs yet the confession of the mouth must not bee separated from it This reprooueth such as account this open confession of the truth to bee of no absolute necessitie but a meere thing indifferent left to our liberty to be practised or not to bee practised These are those Libertines that woulde liue as they list and make it no matter of what Religion they be For if it be indifferent whether wee professe Religion or not it is indifferent whether we beleeue or haue faith and let them hold it indifferent also vnto them whether the Lord Iesus doo professe to know them or not Againe we see that it is not enough for vs not to denie Christ but there is required of vs a farther dutie euen to confesse him before men It is required of a dutifull son to confesse his Father with a sound and vpright hart but yet he must not deny his father before men if he would haue his Father confesse him So is it the part of a true Christian to beleeue to righteousnes and to confesse to saluation Euery one would seeme willing and desirous to be saued but if we looke to be partakers thereof Christ must know vs for his seruants and he will not acknowledge vs in his kingdome vnlesse heere we make confession of him If we will not heere know him he wil say to vs heereafter I know you not depart from me n 2 Tim. 2 12. If we deny him he will deny vs If we be ashamed of him take heede least he also bee ashamed of vs. The Theefe that was vpon the Crosse made open confession of his faith reproued the blasphemy of his Companion and called vpon Christ for saluation Luke 23. he rebuked his fellow saying o Luke 23 40 42 43. Fearest thou not God seeing thou art in the same condemnation We are indeed righteously heer for we receiue things worthy of that we haue done but this man hath done nothing amisse And he sayd vnto Iesus Lord remember mee when thou commest into thy Kingdome And albeit hee were a Theefe and a Malefactor for which hee suffered death yet is not Christ ashamed of him hee doth not stoppe his eares
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
threw him into the water to drowne him and at all times sought to destroy him when he beheld with the eyes of a Father that his childe fomed at the mouth gnashed with his teeth pined away in his body and was bruised in his bones hee was tempted with vnbeleefe and this made him cry out with teares a Marke 9 24 Lord I beleeue helpe mine vnbeleefe This is it wherein the Lord forewarned and fore-armed Peter b Luke 22 32. Behold Satan hath desired you to winnow you as Wheat but I haue prayed for thee that thy faith faile not He prayed not that their Faith should not be tried but that it should not be destroyed forasmuch as they must on euery side be assayled But the Faith of many is such that they say they perfectly beleeue and they thanke God they neuer doubted in all their life This Fath is no Faith it is an idle conceite a vaine perswasion a foolish presumption Lastly the true Faith encreaseth by degrees it is like vnto a graine of mustard seede which at the first is the least of all seedes c Math. 13 31 which afterward groweth vnto a Tree that the Birdes of the Ayre come and builde their Nestes in it and therefore wee must d Rom. 1 17. proceede from Faith to Faith But many amongst vs that will needes be in the number of the faithfull neuer feele these Degrees of Faith they see not any encreasing or decreasing any shining or ecclipsing of their Faith Nay they neuer examine themselues whether they be in the Faith or not They neuer consider whether they go forwarde or backeward in the wayes of Godlinesse they can cast vp their accounts euerie Weeke with the worlde but they can suffer whole moneths and yeares to passe ouer their heades and neuer once offer to make leuell with the Lord. If wee will assure our owne hearts that wee haue this true and perfect Faith in Christ let vs obserue the manner and measure of it the steppes and degrees of it how we walke by it and labour by all holy meanes to encrease it in vs. Thus much touching the Obiect of Faith Now let vs consider the Obiect of Loue. Loue toward the Saints The meaning of these words is first to be obserued and then the Doctrines are to be gathred which the Spirit of God offereth in this place to our considerations By loue we are to vnderstand the fruits of loue mercy consolation compassion brotherly kindnes reliefe pity and whatsoeuer fruits of charity we see them want stand in need of It standeth in the affection of the mind in the words of the mouth and in the workes of the hand By Saints we do not vnderstand such as are deade and deceased but those that are liuing not such as are of the Church Triumphant but in the Church Militant not such as are crownd with glory in heauen but those that dwell vpon the earth not such as are inrolled in the Popes Register and stand in redde Letters in the Popish Kalender but the faithfull whose Names are Written in the Booke of life which are the true members of Iesus Christ Thus much touching the true Interpretation of the Wordes We see heere that Loue is described by the Obiect thereof to wit the Saintes For as Christ is not the Obiect of our Charity e Psal 16 2. for our wel-dooing extendeth not vnto him so the Saints are not the Obiect of our Faith but as Faith hath respect and relation to Christ so hath loue reference to the Saints Now we haue shewed already that Philemons loue is commended toward the Saints because he had a principall and speciall care of them True it is he neglected not others but he was most of all mindfull of the godly poore and distressed Brethren Doct. 8. The works of mercy are especially to bee shewed to the poore that are godly We learne heereby that the workes of mercy are especially to be shewed to the poore among vs that are faithfull which may bee accounted of the fellowship and Communion of the Saints Howsoeuer all such as are poore are in their pouertie to bee regarded inasmuch as Christ hath taught vs that the poore we shall haue alwayes with vs yet the Godly poore that haue piety ioyned with their pouertie are before others and aboue others to be respected and releeued In the performance of this duty we see the practise of the Prophet Dauid going before vs a psal 16 2 3. and leading vs the way O my soule thou hast said vnto the Lord thou art my Lord my well-dooing extendeth not to thee but to the Saintes that are in the earth and to the excellent all my delight is in them In like manner also our Sauiour Christ describing the manner of the last Iudgement when hee shall giue to euerie one according to his Workes b Math. 25 40 declareth that the fruites of mercie bestowed vpon the members of Christ beeing sicke imprisoned hungrie thirstie naked and in necessity are allowed as notable fruites of a iustifying Faith and of a true loue and accepted as done to Christ himself So the Euangelist Luke testifieth in the Acts that c Acts 4 32. the multitude of them that beleeued were of one heart and of one mind they had all thinges common no man accounted any thing he possessed his owne but to serue the necessary vse of the Saints The Apostle hauing prooued in the Epistle to the Romanes that we are iustified freely by the grace of God without the works of the Law wherby we are at peace with God commeth to set down the fruits of Faith Chap. 12. Reioycing in hope continuing in Prayer d Rom. 12 13 distributing vnto the necessities of the Saints giuing your selues to Hospitality Heereunto come diuers Lawes which God ordained among his people e Deut. 15 17 If one of thy Brethren with thee be poore within any of thy gates in thy Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his need All these testimonies of Scripture doo proue that the poore which are godly are most of all to bee succoured and sustained as they that for the most part stand in greatest need to be helped Reason 1. The Reasons heereof are to be considered First it is a fruit of our election which we ought to assure to our selues more and more The Apostle Iohn testifieth this f 1 Iohn 3 14. We know that wee are translated from death to life because wee loue the Brethren he that loueth not his Brother abideth in death We ought daily to gather arguments to perswade our hearts of Gods loue towardes vs which we shall see by our loue toward our brethren The election of God is hidden in himselfe the cause of it is not in our selues but we
the Apostle set forth the fruits of Philemons loue most effectualy This is to be obserued of vs concerning the method and meaning of these words which are thus much in effect If thou wouldest more fully know the cause of my giuing thanks and the remembrance of thee in my praiers surely it is this that as God in mercy hath bestowed vpon thee a true sauing faith so my earnest desire and humble request is vnto him that the offices fruits and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ may bee acknowledged manifested and published abroade to the glory of God the comfort of the faithful and the prouocation of others For indeed thy loue giueth me great occasion of much ioy because thou my brother dost not only cheere the Saints and reioycest them but cause their very harts and bowels euen their secret and inward parts to be refreshed reioyced Diuers points to be obserued out of these Verses But before we handle the doctrines arising in this diuision it shal not be amisse a litle to examine the force of the words and the maner that Paule hath obserued in the penning of them First obserue that he saith not simply thy faith may bee made effectuall but The fellowship of thy Faith that the fruit thereof might redown and returne to many Secondly he saith not barely That his Faith might be knowne but Euery good thing that is euery grace that was in his heart because when Faith is made knowne to others and brought into sight open light many other guifts of the Holy-Ghost are made knowne as Loue Patience Liberality and such like For the grace of Faith is neuer alone in the heart but is garded with a troope and company of all other vertues and when it commeth as it were out of the doores it commeth abroad with a band and traine of all other graces Thirdly he declareth the author and cause of all these blessings from whence they proceed to wit from Christ that we shold learne not to thinke or speake of any benefite without making mention of Christ Fourthly he draweth an argument or reason why hee prayed for the efficacy of his Faith from the former experience of his Loue which was as effectuall as his Faith teaching that the experience of grace already giuen should mooue vs to begge and craue the encrease of that Grace and a perseuerance and continuance in that grace and therefore wee must not bee so simple or sencelesse to imagine when we see grace bestowed vpon any man that we haue no more neede to pray for the encreasing and growing of that grace For wee must know that there are degrees of grace there is a first Grace there is a second Grace Now that Grace may bee multiplyed and a continuall encrease and accesse to it may be added we must make daily praiers we must pray that we may haue Faith and when we haue it we must not be secure but pray that it may be effectuall and working by loue Last of al in the commending of Philemons liberality x Theophil in hunc locum he dooth not nakedly say that he gaue to the poore but To the poore Saints for all that are poore are not poore Saints many are poore that are wretched and vngodly and haue no part of sanctification neither doth he say onely that he gaue to the Saints but he refreshed them and not only that he refreshed the Saints but the very bowels of the Saints Now let vs come to the Doctrines That the fellowship of thy Faith may bee made effectuall Heere the Apostle remembreth the matter and substance of his prayer what it was that hee besought and requested of God where we see hee affirmeth that it consisted in this that the fruits of his Faith might be encreased continually augmented Doctrine 1. It is our dutie to stirre vp our selus others to increase in good things We learne from this place that it is the duty of all men earnestly to desire wish and procure the good of others and to stirre vp our selues others to encrease in the graces of Gods spirit The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him that som in the host did prophesy that is had receiued notable gifts of the spirit for the guiding and directing of his people he saide a Num. 12 29 I would to God that not only these but that all the Lords people were Prophets and that he would poure out his spirit vpon them The Apostle writing to the Thessalonians saith b 1 Thess 4 1. Furthermore I beseech you Brethren and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how yee ought to walke and to please God They had encreased already exceedingly they had gained in the Faith and were growne to a perfect age they receiue this Testimony and commendation c 1 Thess 1 6 7 8. 2 13. 5 1 2. 4 9 10. 3 10 11 that they became followers of the Apostles of the Lord They receiued the word in much affliction with ioy of the Holy-Ghost They were as ensamples to all that beleeue in Macedonia from them sounded out the word into al quarters they receiued it not as the word of men but as it is indeede the word of God which worketh in them that beleeue Touching the times and seasons he had no neede to write vnto them because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue they had no neede he should write vnto them for they were taught of God to loue one another yet he prayeth to God still to encrease them and make them abound in loue one towardes another and toward all men yea he desired exceedingly night and day that he might see their face and might accomplish that was lacking in their faith Heereunto tendeth the exhortation that Paule giueth to Timothy d 1 Tim. 4 14 15. Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of the hands of the company of the Eldership these things exercise and giue thy selfe vnto them that it may be seene how thou profitest among all men When the writer to the Hebrewes had reprooued the sluggishnesse of that people hee addeth e Heb. 6 1. Therefore leauing the Doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of repentance from dead-workes and of Faith toward God All these places of Scripture serue to teach vs the truth of this Doctrine that we must all labour to perfection that wee may be perfect as our heauenly Father is
themselues may want if they shold be liberal in giuing Answere I answer this proceedeth from the bitter root of infidelity God hath promised to rewarde the liberall giuer but these men haue not hearts to beleeue him to consider that he is true of his word They thinke that by giuing almes they shall be wasted but the spirite of God pronounceth that their wealth shal be increased He that giueth to the poore k Prou. 28. 27 and 11 25. lendeth to the Lord shall neuer lacke The liberal person shal haue plenty and hee that watereth shal haue raine There is that scattereth and more is encreased but he that spareth more then is meet surely commeth to pouerty Whatsoeuer is bestowed vpon the poore is accounted as giuen to Christ who is a rich Rewarder of all that seeke him Hence it is that the Apostle saith l 2 Cor. 9 9 10 Hee hath dispersed abroad and hath giuen to the poor his beneuolence remaineth for euer also he that findeth seed to the sower will minister likewise Bread for food and multiply your seed and encrease the fruites of your beneuolence The Wise man teacheth that if our bread and our bountifulnesse were cast vpon the waters yet after many dayes we shall finde them againe The Husbandman casteth his seed in the earth and burieth it almost an whole year before hee receiueth reapeth the fruit of that he hath sowne Therefore let not those that vse to giue releefe to others feare that they shall want the releefe of others Obiection Again others plead and pretend that they are poore and needie themselues they are rather constrained to receiue then to giue to take then to distribute to accept then to bestow for he that hath but little cannot minister to others But this cannot excuse the neglect of this dutie Answere Let such knowe that if there bee a willing minde m 2 Cor. 12. A Man is accepted according to that which hee hath and not according to that which hee hath not The poore Widdowe mentioned in the Gospell cast but one Mite into the Treesury and yet that which she gaue of her penurie n Luke 21 3. was more respected of Christ then all the aboundance of the Rich. The Churches of Macedonia were themselues o 2 Cor. 8 9. in extream necessity and in great pouertie yet sent releefe to others aboue their abilitie They that were conuerted to the Faith after Christes ascension diminished their owne substance when they solde their possessions o Acts 4 5. and distributed the money among the poore according to the necessities of euery one Euerie man is bound to minister to his neighbour and to supply his wantes as God hath enabled him Obiection 3. Thirdly others alledge for themselues that they haue a great charge and heauy burthen lying vppon their shoulders they must prouide for Wife and Children they haue Father and Mother and Kindered to releeue and if they should not sustaine them they are made worse then Infidels and haue denied the Faith Answere These shiftes cannot serue our turne nor iustifie vs in our euill doing True it is these thinges must bee done but the other must not bee left vndone The Church gathered by Peters preaching after Christs ascending into Heauen not onely spent of their superfluity but solde their patrimonie to releeue the poore yet no doubt they had Wife and Children of their owne to prouide for So no doubt had the Macedonians who not onely according to their power but also beyond their power were willing to doo others good Wee must commit our Children vnto him that hath promised to bee a Father vnto them Hee hath promised that he will not leaue vs nor forsake vs but be our deliuerer p Heb. 13. So that vvee shall not feare what Man can doo vnto vs. Wee haue a full assuraunce of his worde That the righteous q Psal 37 25. shall not bee forsaken nor his seede begge their Bread Such therefore as set their hearts to prepare and prouide much for their posterity do withdraw themselues commonly from helping the poore and by this meanes do oftentimes bring a curse vpon their owne goods so that some of their Children or of their Childrens Children riotously wast them make hauocke of all most vnthriftily Obiection 4. Fourthly some there are that hang backe and will giue no Almes because the poore are lewde and wicked they are Idle and abuse their almes they haue bad tongues and are vnthankful persons towards such as releeue them Answere I aunswere wee must in our giuing respect more the Commaundement of God then the personnes of men and though it fall out that their tongues cursse vs yet if wee succour them in their necessitie the loynes of the poore shall blesse vs and wee shall thereby heape Coales of fire vpon their head and make them ashamed of their euill We are likewise commaunded to loue our Neighbor it is not mentioned in the gospell that we should not loue him except he bee godly We are commaunded to set before vs the example of God r Math. 5. Who maketh the Sun to shine rain to fall vpon the iust and vniust vpon the godly and the vngodly that so we may bee perfect as our heauenly Father is perfect Againe the Apostle Paule hauing taught that ydle personnes which will not labour should not eate Å¿ 2 Thes 3 13. addeth one thing further to bee practised That we should not bee wearie of well-dooing Let vs not therefore so much looke vpon the person of the men as consider the greatnesse of their want Let vs not looke for a recompence from them but from him that hath promised vnto vs that a Cuppe of colde Water shall bee respected and rewarded by him This is it which Salomon meaneth Eccles. 11 3. when hee sayeth t Eccles. 11 3 If the Clowdes bee full they will poure foorth Raine vppon the Earth and if the Tree do fall towardes the South or towardet the North in the place that the Tree falleth there it shall bee In this place the Wiseman perswadeth the Church to liberality toward the poore the Clowds when they are full of water doo not keepe it to themselues but poure it on the earth that gapeth for the raine as if it were a thirst and openeth his mouth to bee refreshed so when men are laden with wealth they are bound to cherish their bretheren as it were pined away with hunger third Then he preuenteth that obiection which Couetous men make to stay their hands from shewing mercie and to shut vp their compassion from the needy because they are wicked and vnworthy of any fauour that they will abuse it to Whoredome to Drunkennesse and to excesse For hee telleth them of the profite and reward that they shall receiue because as the Tree howsoeuer it falleth on the right hande or on the left on the North
his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then mē Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
among you am base but am bolde toward you being absent Thus the Apostle Peter speaketh e 1 Pet. 2 11. Dearly beloued I beseech you as Pilgrims and Straungers abstaine from fleshly lusts which fight against the soule and haue your conuersation honest among the Gentiles Likewise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion saieth f 2 Iohn 5. I now beseech thee Ladie not as writing a newe Commaundement vnto thee but the same that wee had from the beginning that wee loue one another Whereby we see that it is a dutie required of vs that in deliuering the word of God in declaring his will we should vse mildenesse rather then sharpenesse gentlenesse rather then roughnesse beseeching rather then commanding and meekenesse of spirit rather then threatning of iudgement Reason 1. Now to confirme this doctrine sundry reasons may be rendred and produced First we are bound to vse those meanes and to take that course which is most forcible effectual But to deale with loue and lenity and to handle our brethren kindly and meekly is most likely to preuaile with most men Therefore the Apostle requireth g 2 Tim. 2 25. that the seruant of God must not striue but must be gentle toward al men apt to teach suffering the euil instructing them with meeknesse that are contrary minded prouing if God at any time wil giue thē repentance that they may acknowledge the truth and come to amendment out of the snare of the deuil c. There is no way so auaileable to bring euill men out of the dangers wherin they stand who are as it were taken prisoners and made bondslaues to do the Deuils wil then to allure them by gentlenesse to draw them by long suffering and to ouercome them by patience Reason 2. Secondly this course well and duely obserued serueth to perswade them with whome wee deale of our loue and tender affection towardes them For louing and friendly dealing argueth louing and affectionate mindes and with whomsoeuer we haue to doo it is a great meanes of preuailing and the readie way to bend and encline him vnto that which is good and to turne him from that which is euill when his perswasions are perceyued to tend to the profite and benefite of him whome wee would perswade Wee shall neuer doo any good or preuayle with our Brother to bring him into the right way vnlesse hee can assure his owne heart that wee loue him and seeke his good and desire his Saluation It is Loue in the Speaker that mooueth the Hearer to embrace that which hee speaketh to like that which hee teacheth to hate that which hee reprooueth to auoyde that which hee condemneth and to practise that which hee commendeth Wee must worke this Opinion and ground this perswasion in their hearts that wee loue them and that all our Doctrines Instructions and Reproofes proceede onely from this Fountaine before wee can mooue them to Attention Reuerence and Obedience vnto that which they heare deliuered Hence it is that the Apostle in sundrie places writing to diuers Churches and moouing them to followe the examples and exhortations giuen vnto them laboureth to perswade them of his vnfaigned Loue towardes them as it appeareth Phillippians 4 1. Therefore my Bretheren beloued and longed for my ioy and my Crowne so continue in the Lorde yee beloued Reason 3. Thirdly we are to imitate our Head and Maister Christ Iesus he vsed not his Authoritie and Power that was in him he dealt not roughly and seuerely with his enemies but meekely and mercifully and most compassionately he was meeke and as a Lambe before his shearer When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies h Luke 23 34 he prayed for them he intreated pardon for them that their sinne might bee forgiuen Therefore the Apostle Peter teacheth vs that we are prouoked to a patient bearing of wrongs and suffering of trobles by the example of Christ saying i 1 Pet. 2 21. For heerunto ye are called for Christ also suffered for you leauing you an ensample that ye should follow his steps who did no sin neither was there guile found in his mouth Seeing then that milde and mercifull dealing pulleth out of the snare of the deuill openeth the loue of the speaker and lastly maketh vs like to Christ whose example is a perfect patterne of all meeknesse and moderation it followeth that it is carefully to be vsed of vs when we speak to the people of God in the name of God Vse 1. Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine First we learne that mercie and compassion yea all tokens and testimonies of loue are to be shewed toward Malefactors euen when Iustice is to be executed and punishment inflicted and the course of Law is to proceede against them that they may know it is not malice but Iustice hath brought this fall vpon thē it is not their blood but their good that is sought and the good of others The truth heereof we see practised in Ioshua when Achan was apprehended and his sinne discouered whereby hee had offended God sinned against his expresse commandement and troubled Israell he said vnto him l Iosh 7 19. My sonne I beseech thee giue glory to the Lord God of Israel make confession vnto him and shew me now what thou hast done hide it not from me Cruelty in deed or bitternesse in word euen toward euill doers that are alreadie adiudged or stand at the barre to be iudged is barbarous and inhumain To insult ouer a poore prisoner or a condemned man that is guilty of death and carried to the place of execution standeth neither with an humaine disposition nor with a Christian affection nor with Brotherly compassion Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ mocking spitting buffeting rayling reuiling whipping and crucifieng him betweene two theeues They were not content to seeke his life and to shed his blood but laded him with contempt and all shamefull calumniations This also is the practise of their successors the Romish Cleargy who are the followers of them in malice and cruelty when the faithfull haue beene not only conuented before them but condemned of them they haue embrued their hands and defiled their garments with their blood which cryeth to the God of Heauen for iudgement neither were they contented to feede their eyes with their torments and to satisfie their lusts with their sufferings but proceeded to all extreamities of rage and madnesse rayling at them and speaking all manner of euil against them This abuse is somtimes too vsual and common in the places of Iustice iudgment from whence all gall and bitternesse should be banished wee may heare vnseemly iests bitter taunts vncharitable reproches cast out of their mouths as a
are to be learned of vs. Obiection 1. First our Sauiour sayeth Math. 23 9. Call no man your Father vpon the earth y Mat. 23 9 10 for there is but one your Father which is in heauen Bee not called Doctours for one is your Doctor euen Christ If then God onely be our Father and no man is to bee called by this name either we must account the Ministers Goddes which were blasphemy or debarre and deny them this Title which were contrary vnto other Scriptures Answere I answere Christ doth not in these words forbid the denomination but restraine the ambition of men as appeareth by the conclusion of the words Verse 12. Whosoeuer will exalt himselfe shall bee brought lowe and whosoeuer will humble himselfe shall be exalted Hence it is that the Apostle calleth himselfe z 1 Tim. 2 7 1 Cor. 4 15. as well the Doctor of the Gentiles as the Father of the Corinthians It is one thing to haue the name and another thing greedily to hunt after it and proudly to challenge it to our selues Besides touching the fountaine of our first birth and the foundation of our faith and regeneration he is our onely Father we ascribe it to no man vpon the earth But euen as touching our naturall being hee hath ordained subordinate causes as his Instruments and fellow-workers to beget vs and bring vs into this world and to giue vs life a Exod. 20 12. whom he doth honor with the titles of Fathers and Mother So touching our new birth although it be the sole worke of the spirite and therefore proper to God yet because he worketh it by the word Sacraments the preaching and dispensation whereof he hath committed to the Ministers and appointed to be conueyed to men by their meanes he dooth communicate to them the appellation of Fathers as those whom he vseth to bring vs beget vs vnto God So then Paul so giueth himselfe the name of Father as that he neither robbeth God nor taketh from him the least iot of the honor that is due to his name For it is a common rule that they are not contrary which are subordinate When one is vnder another and inferiorly ordered ordained to another there is a good agreement betweene them God is the choise cause Paule is the Instrumentall Obiection 2. Againe the Apostle depresseth and derogateth from the Ministerie and sayth b 1 Cor 3 6 7 I haue planted Apollos watered but God gaue the encrease So then neither is he thar planteth any thing neyther he that watereth but God that giueth the encrease How then doth it come to passe that he doeth there so much debase them and heere so greatly honour them as to make them fellow workers yea fellow-fathers with God He may seeme to be vnconstant as a Reede shaken with the winde and to lift vp and cast downe at his owne pleasure Answere I answere the contrariety is not in the wordes of the Apostle the difference is in the persons with whom he dealeth and to whom he writeth So there seemeth a contradiction betweene Paule and Iames in the matters of Faith and Good-works c Rom. 3 20. Iames 2 24. Gal. 2 16. Paule saith We are not iustified by workes Iames saith We are iustified by Workes Paule saith We are not iustified but by Faith Iames sayeth We are not iustified by Faith onely Heere is a shew of dissention but it is onely in shew not in trueth for then in one of them should be no truth The Reason why they vse a different order of teaching is the diuersity of the Schollers which they instructed and the contrary affection of such as they taught and informed Paule had to do with Iusticiaries that sought to be iustified partly by faith and partly by works partly by Christ partly by themselues partly by somwhat in another and partly by somwhat in themselues partly by the merits of another and partly by their own strength and merits Iames had not to do with such persons but with Libertines and loose liuers which confessed in wordes free Iustification thorough Faith in Christ yet they were deceiued and had not learned that all those that are iustifyed are also sanctified that all that are in Christ are become newe Creatures that they are borne anew and walke not after the flesh but after the spirit and therefore thought workes needlesse and fruitlesse Thus Paul dealt in this place If at any time he saw so much honour giuen to the Ministers as that Gods honour was diminished or any way obscured and so hee robbed of his glory then hee pulled downe their estimation that God might haue his right and be vnto vs all in all But if on the other side they were debased and disgraced as in these dayes they are whereby the word also was abhorred and God the Author of it and the ordainer of them dishonoured they ought to haue their due they are to magnify their office and to be esteemed as the Ministers of Christ As for example when we haue to deale either with the Anabaptists that wait for reuelations and vtterly reiect the Ministry Ministers of the worde or with those prophane Atheists of our time who contemn them and count them idle and of no vse and so haue no regard of them or respect vnto them wee are to shew in what an high calling God hath seated them He saith of them d Math. 10 20 It is not you that speake but the spirite in you He saith of them He that heareth you heareth me and he that despiseth you despiseth me He saith of them Whose sinnes ye remit they are remitted whose sinnes ye retaine they are retained This serueth to stop the mouthes of carnall men and alloweth vs to know our selues when the worlde will not know vs or acknowledge vs. But when we haue to deale with those of the Church of Rome who make their Pope a God on earth and set their Cardinals and Clergy aboue the word we are to be taught what the Ministry is of it self being separated from the spirit of God an empty sound without force and a bare Instrument without effect in the hand of the workeman that can do nothing of it selfe but as it is vsed and applied by the worke-man Thus much of the remoouing of such Obiections as might hinder the vse and profit of this Doctrine Vse 1. Now let vs come to consider the Vses which are either general belonging ioyntly both to the Pastors people or special belonging to either of them First seeing the Minister and people ought to loue as Father and Sonne it teacheth them to cut off all occasions of discord and diuision and to nourish loue and mutuall concorde one with another It may bee many occasions may arise which if by wisedome they be not smothered and suppressed in the beginning they are as little sparkes that quickly break out into a flame and the flame
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
is sweeter then the Hony it is purer then the Gold it is better then the Pearles more nourishable then meate more forceable then the Leauen more profitable then the Raine more comfortable then the Dew that falleth vpon the Herbs It is able to make a Blinde man see a Crooked man straight a Bond man free a poore man rich a sicke man whole nay a dead man it is able to make aliue againe This is a great worke it is a wonderfull Miracle that God worketh in the time of the Gospell We are borne dead in sinnes g Ephe. 2 1. and trespasses without Faith without Repentance without Grace without God without Hope without Sanctification without Saluation but the Word of God is able to bring restoring of sight to the blinde deliuerance to the Captiue liberty to the bruised healing to the broken hearted and life to the dead This is noted as the end of Paules calling and sending to Preach the Gospell h Act. 16 18. To open their Eyes that they may turne from darknesse to light and from the power of Sathan vnto God that they may receiue forgiuenesse of sinnes and an inheritance among them that are sanctified by Faith in Christ Iesus Thus also the Author of the Epistle to the Hebrewes writeth i Heb. 4 12. The word of God is liuely and mighty in operation and sharper then any two-edged sword and entreth through euen vnto the diuiding asunder of the soule and the spirit of the ioynts and the marrow and is a discerner of the thoughts and intents of the heart If any aske the question how it hath this power I answer not by any inherent quality in it selfe nor by any force it receiueth from man that preacheth it but from the Supernaturall power of God k Gal. 2. and Psal 19 7 8 13 who is mighty in the hearts of men reioycing the heart conuerting the Soule giuing wisedome to the simple graunting light vnto the eyes and keeping from presumptuous sinnes by it Reason 2. Secondly that way whereby God worketh Faith in vs by the same meanes he beginneth our new-birth and maketh vs his owne Children But the ordinary meanes to worke Faith in vs is the preaching of the word For how shall they l Ro. 10 14 17 call on him in whom they haue not beleeued And how shall they beleeue in him of whom they haue not heard And how shall they heare without a Preacher And how shall they Preach except they be sent So then Faith is by hearing and hearing by the word of God We see heereby that Faith is the cause and beginning of repentance we see also that Faith is wrought by the word and therfore by necessary consequence repentance must come by the word Here are three things offered to our considerations the Word Faith and Regeneration Regeneration is a fruit of Faith Faith is an effect of the Word the Word is preached by the Minister Now it is a true rule m Causa causae est causa causati that the cause of the cause is also the cause of the effect and therefore the preaching of the Word beeing the cause of Faith which causeth Repentance and Regeneration must also needes be the cause of Repentance and of Regeneration Reason 3. Thirdly it is the ordinance of God to worke this good worke of Regeneration in vs because we cannot by our wisedome or any naturall guifts in our selues though most esteemed in our owne eyes and greatly magnified by others attaine sanctification of life or beleeue vnto saluation This the Apostle testifieth 1 Cor. 1. and maketh this the reason why God will saue vs by the hearing of Faith preached n 1 Cor. 1 21. Seeing the World by it owne wisedome knew not God in the wisedome of God it pleased God by the foolishnesse of preaching to saue them that beleeue There is a double knowledge of God and a double way to know him one Naturall the other Spirituall Naturall by the sight of the Creatures by the view of the world by beholding the heauens o Psal 19 1. Rom. 1 19. which declare the glory of God whereby the eternity the Maiesty the power the wisedome the greatnesse the goodnesse of God doe appeare Spirituall by hearing and hearkning vnto the word of God which not onely beareth witnesse to those essentiall properties of God more sufficiently and fully then the former but setteth down distinctly the Trinity of the persons and the mercy of God toward the elect promised and performed vnto them for Christs sake Naturall reason is blind in the matters of God and though it may serue to make vs without excuse it cannot suffice to bring vs to saluation without a farther and better guide So then the Lord to make the wisedome of the World foolishnesse and to gaine glory to his owne Name and to shew that he hath vouchsafed that grace mercy to vs which he denyed to the wisest among the Gentiles that were learned and skilfull in all humane knowledge but were vtterly ignorant of his Word hath raised vp to vs a light which they neuer saw and made vs to heare the sound of a voyce which they neuer heard Seeing therefore the word preached is of so great force that it causeth Faith in vs which all the wisedome of the World could neuer worke it followeth that this word of God is the ordinarie cause or Instrument of our conuersion and saluation This is so plain so pregnant a truth that it is greatly to be wondred that any should stumble or stagger at it and that all doe not submit themselues vnto it Obiections brought to proue preaching not to be the ordinarie meanes to beget faith But because doubts arise and Obiections are made against this point and principle plainly proued and firmely established by reasons out of the Scripture let vs see what they are and how they may be answered Obiection 1. First of all it is obiected that there are other meanes effectuall to worke Faith and to bring to Repentance as afflictiō or priuat admonition Touching affliction such as liued in Idolatry in ignoraunce in vncleannesse that fauoured wholly of the flesh and nothing at all of the spirit haue bin brought to confesse and forsake their sinnes and to humble them-selues vnder the mightie hand of God some being afflicted in body p 2 Chron. as Manasseth others troubled in Conscience feeling the wound of the spirit groaning vnder the stroke of Gods iudgements q Actes 9 6. as Paule in his conuersion haue by this meanes had Faith and Repentance giuen vnto them And touching priuate exhortation it is made auayleable to turne vs to God Hence it is that the Apostle teaching that a beleeuing Husband may with a safe Conscience vse the company of an vnbeleeuing Wife and a beleeuing Wife vse the companie of an vnbeleeuing husband so that the one ought not depart from the other hee vseth this Reason
not wtiting and reading and therefore as the Apostle when hee wrote did not preach so the people when they read did not heare Moreouer if we should reason a little farther with such as preferre simple reading before sound preaching how do they know that the worde which they heare read is the word of God For the Scipture inspired of God is the Originals the Hebrew of the olde Testament the Greeke of the newe Testament in other tongues it speaketh not but by an interpreter for from these two tongues and languages the Scriptures were turned and translated by men into the French by Frenchmen into the Dutch by Dutchmen into the English by Englishmen and so of all other Nations So that when we read or heare read the Scriptures in our owne tongues wee read and heare read the translations of men as when this word is preached we hear the expositions and interpretations of men And hence it is that the translations euen the best translations which are among vs may be amended and corrected according as it pleaseth God to giue greater sight and better insight into those learned Languages and as time discouereth the wantes and imperfections of them But the Scriptures themselues are free from all errour no weaknesse can be discouered in them they cannot bee made better by the iudgement of men or by length of time For al Gods workes are pure and perfect and no man can controule any thing in them If this be true may some say that the translations of the Scriptures are in some sort the worke of man how shall the people know when they haue and heare the worde of God and when they haue and heare the word of man This may seeme to leaue them in a maze and mammering and to hang their Faith vpon the will of men that they shall not knowe what to beleeue I aunswere they must haue in all doubts that arise and in all Controuersies that do trouble them they must haue I say recourse to their faithfull and learned Pastors whose care ouer them and loue vnto them may giue them hope that their senses are exercised in the wise discerning betweene good and euill Whereby by the way we may see the necessitie of hauing Pastours and Teachers able to teach to conuince to correct to instruct to comfort to resolue such doubts and demaunds as are mooued vnto them Besides the people of God haue for their direction both the helpe of comparing one place of Scripture with another and the assistance of the spirit to lead them vnto all truth that shall be necessary for them to saluation Moreouer if we should demaund of these men that are wise in their own eyes how they know the word read to be the holy Scripture what will they answere Will they say by the authoritie of the Church or by the testimony of the spirit But whatsoeuer they speake they must speak against themselues If they say by the Church the Church also setteth foorth the preaching of the Gospell and chargeth vs to heare the same at the mouth of the Minister Will they say by the Spirit the same Spirit will lead them into all truth and open their hearts to attend the preaching Ministry if they be led by the spirit of God Wherefore to conclude and to returne to the former obiection such as hold reading to be preaching or better then preaching are either such as are Idoll-Shepheardes that cannot preach or idle Shepheards that will not preach or ignorant people that cannot iudge or carnall Gospellers that regard not to heare or such conceited sluggards as liue vnder a reading Ministry These are they that condemne the Priests and Prophets nay Christ and his Apostles of want of wisedome and discretion to choose the best meanes or of ignorance to knowe and vnderstand what is most profitable or of malice and enuy to hide from them that which is most profitable or of malice and enuy to hide from them that which is most auaileable for their soules health For if reading be better they are to bee blamed that vse the worse and refuse the better Surely they would neuer haue preached at all if the naked reading had beene as effectuall Moreouer the reading Minister by this reason should be the best Minister reading a better guift then preaching yea euery childe might be a better Minister then he that preacheth the word And then what should we do with Vniuersities and Schooles of Learning which are the Nurses and Seminaries of the Church to traine vp able men and to furnish them with giftes of knowledge But the guiftes which Christ bestowed for the edification of his Church when hee ascended on high and ledde Captiuitie Captiue c Ephes 4 11 12 13. are all preaching guifts The want of guifts which the Prophets complaine to haue beene in the guides of the people d Esay 56 10. was not of reading and reciting the words out of the booke but the guifts of preaching and expounding the Scriptures Hence it is that God reiecteth those that be ignorant as vnfit and vnable Instruments of saluation e Hosea 4 6. My people are destroyed for lacke of knowledge because thou hast refused knowledge I will also refuse thee that thou shalt be no Priest to me And in another place f Mal. 2 7. The Priests lips should preserue knowledge and they shall seeke the Lawe at his Mouth for hee is the Messenger of the Lord of hoasts Lastly the preaching of the word is acknowledged confessed to be the onely g Esay 49 22. 2 Chron. 15 3. essential mark of the Church so that it alone is of force to worke faith and saluation Obiection 3 Thirdly if reading of the Scriptures be not an ordinary meanes to worke Faith in Christ and Repentance from dead works as well as the liuely preaching of them it will follow that the Ministers themselues want the ordinary meanes because they by reading doe furnish themselues to preach to others but seldome do heare others preach Answere I answere they want not the ordinarie meanes from their owne preaching though they haue no other though they heare no other They haue faith before they enter into that calling but it is confirmed by their owne Ministry Hence it is that the Apostle mouing Timothy to giue himselfe to reading to be diligent in exhortation to plant sound Doctrine and to encrease in such guiftes as were bestowed vpon him addeth h 1 Tim 4 16 Take heede to thy selfe and vnto learning continue therein for in doing thus thou shalt saue both thy selfe and them that hear thee Where we see he sheweth that his Ministry should be a meanes not only to saue others but to saue himselfe And there is no faithfull Minister but in reprouing he reproueth himselfe in teaching he teacheth himself in threatning he threatneth himselfe in comforting hee comforteth himselfe in strengthning others he strengthneth himselfe yea hee findeth and feeleth his owne
Answere I answere let this bee supposed which is not graunted yet in such assemblies many may appertaine and belong to the Church Catholicke Secondly the reputation of the Church holdeth them to be visible assemblies which wee are not lightly to esteem or passe ouer notwithstanding the want of a preaching ministery both because they haue the vse of the worde the administration of the Sacraments and the exercise of Prayer which no doubt are auayleable where more cannot be attained and because the wants of the Minister hauing an outward calling bringeth not a nullity to a Church Thus no doubt it was in Israell when they were without a Priest to teach them euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal Thus Christ himselfe teacheth that when the Laborers were few Mat. 9 37. yet the Haruest was great Thus it was in many of the Iewish Synagogues that were dispersed heere and there among the Nations u Acts 13 15. where they hadde the Lecture of the Law and the Prophets and when Paule and Barnabas entted into the Synagogue on the Saboth day the Rulers of the same sent vnto them and said Ye men and Brethren if ye haue any word of exhortation for the people say on Whereby it may be gathered that vnlesse the Apostles had com at that present the assembly had bin dismissed without preaching When Zechariah the Priest was strucken x Luke 1 23. dumbe by the hand of God so that he could not speak to the people yet he continued the time of his course the people were present at his ministration The Priests vnder the law were oftentimes vnlearned and vnsufficient yet were they not therfore no priests at al neither did the people refuse the seruice of the tabernacle being done with their vnwashen hands So ought we to do in the want of a preaching ministry when we cannot haue al that we would or that we should haue we must be contented to take what they can giue what we cannot haue at home we must seek abroad or rather with Dauid y 2 Sa. 6 3 10. We must seeke with all care endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings And in the meane season we may pray with them we may heare them read the worde of God and we may receiue the Sacraments at their handes This is not spoken to defend ignorant Ministers who are vnwoorthy of the places which they hold but to shew that we are not to separate for euery want and blemish in the Church but rather to tollerate that which we are by no meanes able to redresse Obiection 6 Lastly it may be saide that Sermons written by the Minister and read to the people may breed Faith and Repentance in vs and therefore much more the Sermons of the Prophets and Apostles Answere I answere breefely first of our Sermons written and then of the Sermons of the Prophets Apostles written and then read to the hearers or by the hearers First touching our Sermons written if they be the right diuiding of the word and proceede from the guifts of the Minister enforced thereunto by weaknesse and infirmitie they are to be held a preaching and may worke a faith This is not spoken to be a Patron of ydlenesse of ignorance of negligence of carelesnesse but it is spoken to support the weake to moue them to cal vpon God to strengthen them and to perswade the people not to despise their ministery Secondly touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles they are not rehearsed at large as they were deliuered but summarily set downe with intent to bee diuided and opened by the Ministers of the Church So then the comparison holdeth not from the Sermons of the Ministers that are reade to the Sermons in Scripture because there we haue not whole Sermons but only the chiefe points and principall heads and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine and answeared them particularly that no starting hole might be left vnto them that impugne it For the enemies of this truth are such as take themselues to be wise and will not easily receiue satisfaction z Plutaran Pericle like vnto him that was so skilfull in wrastling or rather in wrangling that though hee receiued a fall yet hee would perswade the wrastler that cast him and the people that behelde him that he was the Conqueror Vse 1 Hauing now cleared the doubtes that were brought against this principle which now wee haue taught and ouer-maistered the enemies thereof stripping them out of their armour wherein they trusted and turning them out of their shifts whereof they boasted let vs com to make vse of this point First seeing the preaching of the word is the Instrumentall cause of our regeneration we learne for the encreasing of our Faith that the preaching Ministerie is necessarie to saluation No Sonnes without it are begotten vnto God Regeneration is a most needefull grace of Gods spirite whereof if wee be destitute it had beene better for vs that we had neuer beene borne Thou must bee conceyued of another seede thou must haue another Father thou must feele in thee another byrrh then that which is Naturall thou must finde another change and a newe disposition in thy heart minde affections and conuersation before thou canst turne from sinne to righteousnesse and come from hell to heauen This the Apostle Iohn teacheth a 1 Iohn 3 9. Iohn 3 3â— Whosoeuer is borne of God sinneth not but his seede remaineth in him neyther can hee sinne because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus Verily verily I say vnto thee Except that a Man be borne of Water and of the Spirit he cannot enter into the Kingdome of GOD. This regeneration making a beginning and giuing vs an entraunce into the kingdome of God cannot bee attained without the hearing of Gods word preached and the word it selfe cannot bee published without a preacher so that Preachers are the soueraigne meanes appointed of God to work Faith Repentance and saluation in all his children To this purpose Salomon speaketh in the Prouerbes b Prou. 29 18 Where there is no vision the people decay but he that keepeth the Law is blessed This necessity of the preaching of Gods holy word and our necessary attending vpon it as vpon the ordinance of God offereth to our considerations these three points First the miserie of those that want it Secondly the fearfull condition of al such as haue it yet contemne it that enioy it and yet make no account of it that liue vnder it and yet will not submit themselues vnto it Lastly the blessed estate of such as haue this meanes and profit by it Touching the first wee may behold the wretched
case of those that are without the preaching of the word they liue in blindnesse darknesse they walke in places of continuall danger and yet cannot see their way they liue without the ordinarie meanes of life and saluation and so without hope to come to repentance without which there can be no saluation This is the estate of Iewes of Turkes and Infidels that are depriued of the comfortable vse of the word and they that liue in corners where the sound thereof is not heard These want the bread of life and therfore must needs starue perish They haue not the words c Iohn 6 68. Rom. 1 16. of eternal life which are the power of God to saluation therfore are neer to destruction For it is the maner of gods dealing d August de bono perseuer to deny vnto men the meanes whereby they should beleeue when hee hath no purpose that they should beleeue he withdrawes from them the instrument whereby they should be conuerted when he doth not purpose and intend their conuersion It was a fearfull cursse when God said to his Apostles e Math. 10 5. Acts 16 6 7. Go not into the way of the Gentiles and into the Citty of the Samaritans enter ye not Likewise when they had gone through Phrygia and the Region of Galatia they were forbidden by the Holy-Ghost to preach the worde in Asia then came they to Mysia and sought to go into Bithynia but the spirit suffered them not So when God vouchsafeth not this mercie vnto vs to wit the Ministry of his word it is a fearefull signe of his heauy indignation and as much in effect as if the Lord should say I will not haue them conuerted I haue no purpose to bring them to saluation This is it which is spoken concerning Israell by the Prophet f 2 Chr. 15 3. Now for a long season Israell hath beene without the true God and without a Priest to teach and without Law And to the same purpose Amos speaketh g Amos 8 11 12 13. Behold the daies come saith the Lord God that I will send a famine in the Land not a famine for Bread nor a thirst for water but of hearing the word of the Lorde and they shall wander from Sea to Sea and from the North euen vnto the East shall they runue too and fro to seeke the word of the Lord and shall not finde it in that day shall the young Virgins and the young men perrish for thirst O that we could consider of these things and lay before our eyes what daunger it is to want the preaching of the word that thereby we might be moued to pitty the desolations of so many of our poore Brethren and to feare the taking of it away for our vnthankfulnesse from our selues and to magnifie the vnspeakeable mercy of God toward vs while we do enioy it Great are the plagues and horrible are the ruines of the Church in many places Oh that we had harts to mourn for it and to pray to the Lord of the haruest to thrust forth Labourers into his haruest Secondly it teacheth the fearfull condition of such as contemne this ordinance of God and thinke it too base for them to seeke saluation by it It is very strange that so plaine a point as this should be so proudly gainsayed and resisted These carnall men will not giue the Lord of heauen leaue to apoint how and by what meanes he will saue vs. Shall flesh and blood presume thus farre and aduance it selfe against his Creator If we will be saued wee must seeke saluation as it is left vs to seeke and not after our owne fansie When God hath saide Giue attendance to my word wilt thou answere I will not attend and yet haue saluation as well as if thou diddest attend Take heede thou do not deceiue thy selfe and thine owne soule and in the end finde thy selfe frustrate of thy saluation How men will shift off these duties I knowe not because I know not their hearts but this I know and this I would haue them know and vnderstand that as there is a God that will bee worshipped after his owne will and not according to our naturall wit so this must bee our wisedome to submit our conceites and immaginations to his heauenlie pleasure It is the first point in Christian Religion to be learned to account thy selfe a Foole that thou mayest bee wise in Christ and to throwe downe all thy Naturall parts at his feete that thou mayest seeke true and Heauenlie Wisedome of him Thou must account thy selfe starke blinde and able to perceiue nothing aright in the matters of God and in the meanes of thy saluation to the end thou mayest recouer sight and see thy way wherein in thou oughtest to walke Hence it is that the Prophet sayth h Psal 119 18 27 34. Open mine eyes that I may see the wonders of thy Lawe Make mee to vnderstand the way of thy Precepts and I will meditate in thy wonderous workes Giue mee vnderstanding and I will keepe thy Law yea I will keepe it with my whole hart Where hee acknowledgeth his eyes to be closed his eares to be stopped his minde to be darkened his heart to be hardned by nature before Grace and Mercie come and make the way plaine before him wherby our eyes shall be opened out eares boared our mindes enlightned our hearts softened and our selues prepared to hearken to the voyce of God speaking vnto vs. Obiection But is not God able to saue vs without the Ministers preaching and the peoples hearing Are not all thinges possible to him Is hee bound and tyed to his owne meanes Is not he free to worke as it pleaseth him Answere I answer he is not tyed he is free hee is able to saue without preaching yea without reading without the Sacraments without Prayer Wilt thou from hence conclude against reading of the Scriptures against receiuing of the Sacraments against ioyning in Prayer The question is not of the power of God but of his will not what he is able to do but what he hath promised vs to do not what he is tyed to but what he hath bound vs to seek He is able to preserue our life without Bread without foode but he that presumeth vpon this power and abuseth his prouidence and neglecteth to seek his nourishment at his hands must look to perish So we deny not but God is able to saue vs without preaching but he hath not made vs any promise to obtain life any otherwise then as we seeke the Law at the mouths of his Ministers that bring glad tydings of good things He was able to preserue his three seruants in the hot fierie furnace and did preserue them yet hee that will voluntarily and violently cast himselfe into the fire shall feele the smart of his own folly and the danger of tempting God Let vs not therfore thinke our selues wiser then God least our
both what may bee learned by it and how it may bee applyed vnto vs. First of all it teatheth that though education bee a notable meanes of reformation and working good in the hearts of those that heare instruction and albeit Parents and Maysters bee thereby discharged as they that haue done their dutie yet bare teaching is not sufficient to conuert the soule and to settle the Conscience in good thinges Noah was as carefull for the instruction of Cham and Canaan as of the rest that were of his house belonged to his charge yet they followed not his Doctrine but scoffed at him that was both Pastor and Parent Dauid a man after Gods owne heart walked in the middest of his house in the vprightnesse of his Conscience yet he had an incestuous Ammon a Rebellious Absolom a licentious Adoniah all of them vngodly and vngracious Children So then although education be a good meanes yet it is not a sufficient meanes to worke reformation He that laboureth in planting and watering is nothing except God giue the blessing of encrease We see this euidently in the publicke assembly as well as in the priuate family in the house of God as well as in the house of man There is a difference of hearers according to their diuers dispositions f Math. 13 13 14. some are deafe hearers that haue not their eares boared through to the heart they haue onely outward eares and regarde no more but outward hearing and are no way mooued with that which is spoken dead-hearted dull-eared dim-sighted heauy-headed Others beside their bodily eares haue the eares of their hearts opened by the word and worke of the Spirit made plyable and tractable to receiue imbrace and beleeue that which they heare So is it in the priuate instruction vsed in priuate Families all that heare with the outwarde eare are not reformed all that are instructed are not conuerted Obiection What then Shall not Fathers teach their Children and Maisters their Seruants and Householders their Families because some haue not beleeued and many remaine as blinde and blockish as they were at the first Answere Yes it is their dutie to bee dilligent in teaching them and in laying the foundation of Christian Religion among them howsoeuer it bee receyued or reiected of such as bee in their houses and belong vnto them Were not he a simple Husbandman that would neglect to sowe his Ground because hee knoweth that some of the Corne will neuer grow vppe to bring foorth fruite but dye in the earth Or were not hee an vnwise Law-giuer that will not haue wholesome Lawes enacted and established because some transgresse them and disobey them and make no account of them Or were not hee a very foolish Father who because hee hath one rude and riotous Sonne that will not reuerence his person nor fulfill his Commaundements nor regarde his Authoritie nor feare his threatninges woulde therefore holde his peace and refraine himselfe from instructing and informing his other Children in the wayes of Godlinesse Or were hee not a badde Gardiner who because some of his Ground bringeth forth Weeds and Nettles would therefore refuse to water the Hearbes that are meete for the vse of man When the Lorde sent his holy Prophets to reprooue the stubborne and stiffe-necked Iewes hee knewe what entertainement them-selues shoulde finde and what effect their Doctrine woulde haue taken yet to make them without excuse they were commanded to go that they might be conuinced of sinne seeing there had beene a Prophet among them The Prophet Ieremy being called of God to preach the word is told afore-hand that they shoulde not obey his word g Ier. 1 19. Ezek. 2 5 7. and 3 7. but fight against him Likewise Ezekiell being sent to the children of Israel is shewed that they would not heare him nor cease from their waies Whereby we see that howsoeuer the people were stiffe-necked and stif-harted howsoeuer their faces were stronger then the Flint and their fore-heads were harder then the Adamant yet God would haue his worde offered vnto them and laid before them He hath mo endes then one of the preaching of his word sometimes he vseth it to soften and sometimes to harden sometimes to saue and sometimes to condemne somtimes to be h 2 Cor. 2 16 the sauor of life vnto life and sometimes to be the sauor of death vnto death So should it be with all godly housholders howsoeuer they haue many that harbour in their houses are entertained within their wals that regard not the fear of God but pull away their shoulders from the sweet yoak of God yet they are not to surcease or wax faint and weary but to continue the instruction of them the powring of water vpon the hard stone proouing if God at anytime will soften their harts and giue them repentance that they may come out of the snares of the Deuil of whom they are holdē captiues We know not at what time God may work in them and call them to a sight of their sinnes and to a turning from their sins They may heare that in the time of their ignorance which they may practise in the time of their knowledge They may hear that Doctrine which though it lye hid and couered as Corn in the earth or as fire in the ashes a long time and seeme buried in perpetuall forgetfulnesse yet it may afterwardes break forth as the light and kindle in their harts as a mightie flame Thus peraduenture it might be with this Onesimus when he was conuerted by the Ministry of the Apostle to the Faith of Christ he might cal to his remembrance many good thinges that hee had heard before but neuer a whit regarded nor respected and now profit by that Doctrine that before he had despised and derided The Disciples of Christ did not by and by receiue nor conceiue of his preaching but when i Iohn 2 22. hee was risen againe they remembered what hee had deliuered vnto them So ought wee to deale toward such as are committed vnto vs let vs plant and water committing and commending the successe and encrease of all our labours vnto God Vse 2 Secondly seeing where there are good meanes are many times godlesse and gracelesse men we learne that to heare to saluation and to receiue willingly instruction is no generall or common grace no man can beleeue sauing hee to whom it is giuen It is the guift of God that must open the vnderstanding and boare through the eare and sanctify the heart before any can heare with a desire to vnderstand or lay it vppe with a purpose to practise and obey Hence it is that the Prophet saith k Esay 50 5. The Lord GOD hath opened mine eare and I was not rebellious neyther turned I backe The Euangelist Luke teacheth that when the Apostles preached the Gospell so many as were appointed to saluation beleeued which was a fruite of their election others mocked which was a
6 16. But these men say Doe not I loue them that hate thee and hate them that loue thee They hate the godly in their hearts and the more grace appeareth in them the more they despise them as Michall did Dauid when she saw his zeale in bringing home the Arke of the Lord into his own Cittie They esteeme more of their dogs and Swine then they doe of the deare Seruants of God bought with the precious blood of Christ therfore they say Oh these are the little flock these are Saints these are holie folkes we are not for their company But if we belong to God and to his Kingdome wee must of necessitie be of the Communion of Saints And if indeede thou thinke them holie thou oughtest to conclude therefore we are and must be and will be for their company For either we are holie or vnholie either godlie or prophane either righteous or vnrighteous If we be not true Christians we are no better then Deuils incarnate and therefore shall haue our portion and reward among the Deuils So then either they vtter those words with a scoffing spirit and then we leaue them to his iudgement that will take vengeance of all such taunts that he accounteth cast out against himselfe or else they make a fearefull conclusion against their owne Soules disclaiming themselues to be Members of the Church renouncing the sweet society communion of the Saints refusing the forgiuenes of their sins and accounting thēselues vnworthy of eternall life or else they speake ignorantly as poore silly blind Soules who are to be pittied and praied for and this all the hurt we wish vnto them for all the mallice they beare against vs beeing bold to craue more good for them then they doe for themselues saying g Luke 23 34 Acts 7 60. Father forgiue them for they know not what they doe Lord lay not this sinne to their charge Thus we desire God to giue them them eies that are blind and to open their hearts that haue shut them against the truth and the professors thereof Vse 2 Secondly seeing it is our duty to respect euery one of the faithfull according to the grace of God measured out vnto him it is required of all men to looke alwaies to the best things in the choise of the companions of their life We learne not to enter rashly into any neere societie with such as haue not the graces of Gods holie spirit to commend them When any of vs are to seeke friendes to match our selues with a Wife to entertaine Seruants to make choyce of teachers our care must be to enquire after such as haue true pietie in their hearts and may yeeld vnto vs sound comfort And whensoeuer we haue made that happy and heauenly choyce we must labour to cherish to encrease and to strengthen them in all their waies and for our parts must delight and reioyce in them aboue all other One good Friend one godly Wife one religious Seruant is worth ten thousand others what priuiledges of the flesh soeuer they bring with them Hence it is that the Apostle saith h 1 Cor. 7 39. The Wife is bound by the law as long us her husband liueth but if her Husband be dead she is at liberty to marry with whom she will onely in the Lord. We see how Dauid among all the Sonnes of Saule made choise onely of Ionathan to ioyne with him in a strong league of sure friendshippe because he knew him to haue an vpright and faithfull hart toward God These two did take sweet counsell together and had their soules knit in a fast and firme knot of mutuall loue Likewise concerning the seruants of his house that he would receiue and retaine he saith i Psal 101 6 7 Mine eyes shall be vpon the faithfull of the Land that they may dwell with me he that walketh in a perfect way he shall serue mee there shall no deceitfull person dwell within mine house he that telleth lies shall not remaine in my sight c. The Apostle Paul called to be an Apostle teacher of the Gentiles hauing conuerted many to the faith did take the greatest delight and reaped soundest consolation in them he accounted them his Crown he esteemed them his Sonnes he called them his glory he reioyced in them as his hope This appeareth in the example of Onesimus whom he had begotten in his bonds the greater fruits of Faith he found in him the greater account and reckoning did he make of him The like wee might say of others euen of whole Churches gained to the Gospell the more they encreased in godlynesse the more his bowels were enlarged in care and compassion toward them This affection ought to be in all true Pastors toward their people they must loue such aboue the rest as exceede and excell the rest in the knowledge and practise of true godlinesse This affection should be in the Father towards his Children he should loue them most he should giue them most hee should prouide and prepare for them most that haue most Religion in their hearts most grace in their soules most soundnesse in their liues Let them bee vsed best that are best and finde most fauour that shew the greatest faith The Scripture teacheth vs that Isaac had two sonnes Esau was the first borne yet Iacob had the blessing Godlinesse maketh the younger to bee the elder the second to be the first the lowest to be the highest the least to bee the greatest but vngodlinesse causeth the first borne to be last maketh the elder to be younger and easteth downe the highest into the lowest roome So we see that among the sonnes of Iacob k 1 Chro. 5. 1. Gen. 49 3 4. Ioseph had the double portion albeit he were the youngest of them all sauing one because the rest of his Children had stained them-selues with some grosse sinne which did put them out of their proper place and disinherit them of the blessing This point heere to be learned and practised reproueth two sorts of men as well such as make choise of such as bee wicked as those that hate them which are good and godly We must not delight our selues in those that be carnall and corrupt albeit they be neuer so neer vnto vs. Ahab did repose and reioyce himselfe l 1 King 21 7 1 Sam. 22. 9. 1 Ki. 12 8 31 in Iezabell against Naboth Saule in Doeg against Dauid when he saw that God was with him and his spirit departed from himselfe Rehoboam made choise of youthfull vaine and vicious Companions and refused the Counsell of the prudent and the aduise of the Elders the friends of his Father Ieroboam made choyse of the ignorant multitude of the scum of the people and of the Rascall sort to be the teachers of Israell and their guides and Gouernors in the matters of Gods worship It is a common euill to delight in euill company in prophane persons in Idoll-shepheards in carnall
which are by my Ministry preserued to euerlasting life and thou canst not sufficiently esteeme of thy Redemption and Saluation effected and merited by Christ but manifested applied and warranted vnto thee by my preaching and the graces of God bestowed vpon me for the effectuall conuersion of the elect Obseruations offered vnto vs in these words Thus wee haue seene the order of the wordes and haue learned the meaning of them It remaineth according to the maner and Method before propounded to gather from hence such obseruations as are intimated vnto vs and might be largely handled of vs. First of all obserue with me that the Apostle returneth heere to a consideration of that which might be obiected so that we see it is the duty of the Ministers not onely barely to teach the truth but to remooue doubtes to answere Obiections to put away Impedimentes and to cleere al difficulties that may sticke in the mindes of the hearers and hinder the beleeuing and embracing of the truth deliuered vnto them For howsoeuer our care be to teach plainely and euidently yet the carnall reason of a naturall man ministreth many cauilles and questions whereby diuerse scruples remaine in the hearts of the people as dangerous stumbling blockes to turne them out of the right way to stay their course from running with a right foot in the paths of righteousnesse Wherefore it standeth vs vpon to consider diligently what may be alleaged against the truth that is taught by vs and to make a plaine answere vnto the same This we see in euery Epistle practised by the Apostle When he had taught free iustification a Rom. 3 20. 21 22 27 28 31. by faith apprehending Christ without the workes of the Law the Iewes might haue obiected If the law do not iustifie then it was giuen in vaine it is abolished it serueth to no purpose He knew this would be concluded and therefore he preuenteth it saying Doe we then make the Law of none effect through faith God forbid yea we establish the law And afterward b Rom. 5. 20. with Chap. 6. 1 2. hauing taught that where sinne abounded there grace abounded much more if he had rawly and barely left the matter thus propounded a man might haue obiected If this be true that there grace aboundeth where sinne hath abounded then sinne seemeth to be the cause of Gods glory and then why do we not sinne fully and freely that thereby the glory of God may be magnified Wherefore he vnloseth this knot in the words and chapter immediately following What shall we say then Shall we continue still in sin that grace may abound God forbid How shall we that are dead to sinne liue yet therein Likewise to the same purpose he speaketh againe for hauing proued that sinne shall not haue dominion ouer vs c Rom. 6 14 15. because we are not vnder the law but vnder grace considering with himselfe that prophane men might abuse the grace and liberty of the Gospell to commit sinne with greedinesse hee replieth What then shall we sinne because we are not vnder the law but vnder grace God forbid c. The like we see practised in other places When hee hath taught the Ephesians to loue their Wiues as their owne bodies yea euen as Christ loued the Church and addeth that this d Ephe. 5 32. is a great secret or mystery a man might aske do you speake this of the loue that ought to be betweene the Husband and the Wife or of the loue that is betweene Christ and his Church he answeareth I speake concerning Christ and concerning the Church In like manner deliuering a rule to the Church that Widdowes should bee chosen to attend vpon the sicke and those that were diseased he would haue none vnder threescore yeares of age set a part to this Office he addeth e 1. Tim. 5 9 11. But refuse the younger Widdowes for when they haue begunne to wax wanton against Christ they will marry hauing damnation The Apostle knowing that these wordes might haue beene wrested wrongfully and applyed contrary to his meaning for one might haue said what haue they damnation for marrying Is marriage the cause of damnation He resteth not so but answeareth the point they haue damnation for denying and breaking their first faith This wisedome is to be put in practise of all the Ministers of Gods word wee must be able not onely to teach but to conuince and to fore-see what may be obiected against that which we haue deliuered So then the Ministers must be men of knowledge throughly furnished to conuince the aduersaries and replenished with store both new and old to ouerthrow all spirits of contradiction that seeke to subuert and destroy the faith of many And it belongeth to the people to resort and repaire to their Ministers thus quallified for resolution of doubts wherewith they are troubled f Mal. 2 7. Math. 2 4. considering with themselues that the Priests lips must preserue knowledge and that the people are to seeke the law at their mouthes because they are the Messengers of the Lord of Hoastes Secondly we see againe in the first wordes of hurting and owing that there is vsed a certaine mitigation For whereas he might haue called him a Theefe and Runnagate he expresseth them vnder much milder names calling his robbing and flying away an hurting and debt declaring thereby how gentle and easie an hand how louing and charitable an heart we ought to beare toward the penitent We are not to aggrauate the slippes and fals nor augment the sinnes and offences of our brethren nor to vrge them and set them out in their colours to the vttermost nor to follow them with extremity but it is our duty to deale mercifully with such sinners as are vnfainedly and truely turned vnto God g Three rules to be obserued to moue vs to deale mercifully toward the penitent remembring alwaies these three thinges First that we are subiect to the like sinnes and may be ouertaken with the same offences through the tentations of Sathan and the corruptions of our owne nature Hence it is that the Apostle admonisheth vs h Gal. 6 1. to restore such as haue fallen euen with the spirit of meeknesse considering also our selues least we also be tempted Secondly that as we are subiect to fall so we haue offended as greatly against God as they if not in the same kind and after the same manner so that if he should enter into iudgement with vs who could stand in his presence or answeare him one of a thousand This is it which Christ Iesus laid to the charge of the proud Pharisies when they brought before him the woman taken in adultery he said vnto them i Iohn 8 7 â— Let him that is among you without sinne cast the first stone at her who when they heard it being accused of their owne consciences went out one by one beginning at the eldest euen to the last Thirdly
contemneth the Preacher of the word who is a spirituall Father of the soule and giueth vs not this life but a new life not the first birth but the second birth not the sight of the body but the light of the mind which thinges are farre more excellent and precious then the other There can be therefore no greater vnthankfulnesse then to contemne the Ministers of Christ The second reproofe Secondly it meeteth with the starting holes and silly defences that many make for themselues who to excuse their contempt of the Gospell and treading vnder foote the word of God doe lay all the blame and fault vpon the Ministers Aske the question of the most proud Spirits and prophane persons whether they be enemies to the preaching of the Gospell and open contemners of the Gospell or not they will deny it and shew themselues ready to abiure it and yet none do more euidently contradict the truth then they These are sly and secret enemies who lightly esteeme Gods sacred and eternall word vnder pretence of mens persons They professe in word to magnifie the word but they regard not the Ministers that bring it They know well enough that if they should openly oppose themselues against the Scriptures and bid battell to God all men would cry out against them all men would hisse at them all men would point them out with the finger and nod their heads at them as they go in the streets But they goe more subtilly and circumspectly to worke they pretend the greatest loue to the truth that can be all their quarrell is to the Ministers that deliuer it And thus they thinke to slide away in the darke that they may not be espied whereas their owne consciences within them doe accuse them and their owne hearts euery way and euery day condemne them to be deepe dissemblers hollow hearted Hypocrites and the most daungerous enemies that the Church of God hath The same Apostle that writing to the Thessalonians chargeth them q 1 Thes 5 20 12 13. Not to despise prophsying exhorteth them also and beseecheth them in the same Chapter That they acknowledge them which labour among them and are ouer them in the Lord and admonish them that they haue them in singular loue for their workes sake The same Apostle that honoureth the Scripture with the greatest Titles of Dignity r 2 Tim. 3 16 17. and 4 2 5. and maketh it sufficient to make The man of God absolute being made perfect to euery good worke writing vnto Timothy dooth also commaund him to Preach in season and out of season to doe the worke of an Euangelist and to cause his Ministery to bee throughly liked off It is a vaine excuse and worse then the Figge-leaues that Adam sewed together to hide his shame to seem to approue and allow of the word and yet to reiect such as are appointed to speake in the Church and are set ouer vs in the Lord. He would be accounted a starke foole that being hungry would dislike and distast his meat and so starue his body through a wilfull famine because he cannot abide the Cooke that dressed it or that would refuse his drinke to quench his thirst because he neither loueth nor liketh him that drawed it for him and brought it vnto him Would not hee be condemned of extreame foolishnesse and simplicity that would not vouchsafe to receiue or looke vpon or heare to be read a Letter sent vnto him from his Prince and that for his good because hee careth not for the Messenger that offereth it vnto his handes Or would not all men account him worthy to dye an hundred times who hauing a pardon sealed and sent him from the King for his offences whereby he iustly deserued to haue the sentence of death pronounced against him to be immediatly executed vpon him should scorne the pardon and the Princes mercy because hee fauoureth not the man that is imployed to bring it Or would not all men say he were worthy to be drowned who beeing fallen into a swift streame ready to beare him away with the violence of the waues would not lay hand and hold on that which is preferred vnto him because he accounteth him his Enemy that desireth to saue him The like folly and madnesse is in those that refuse the word because they hate the person of the Minister that breaketh the bread of eternall Life that doth the message that God hath put in his mouth that publisheth in Christs Name a pardon of sinne to all people that will repent and beleeue the Gospell that would bring them to saluation of their Soules that they might not perish but haue euerlasting life The Prophet commendeth good King Hezekiah who albeit hee were sharpely reprooued and threatned with a greeuous iudgement hee did not breake out into raging speeches nor cast into prison nor put to death the Prophet that denounced a great plague against him but submitted himselfe to God and reuerenced the word of the Prophet saying Å¿ Esay 39 8. The word of the Lord is good which thou hast spoken All men will be readie to confesse in generall that the word of God is good euen as God is good but they cannot be brought to acknowledge the word in the mouth of the Minister to be good This is the shift of those that are wise to deceiue themselues If they bring vnto vs the Doctrine of saluation reuealed in the Scriptures it is that word whereby we shall be iudged in the last day and bee found guilty of horrible Treason against God Hence it is that the Apostle saith t Ro. 2 12 16. As many as haue sinned in the Law shal be iudged by the Law at the day when God shall iudge the secrets of men by Iesus Christ according to my Gospell The Iewes and Gentiles oftentimes cried out against him and accounted him vnworthy to liue yet he sheweth that at the last day they should be iudged not onely according to the word but according to his word not onely according to the Gospell but according to his Gospell When the Lord was determined to giue his owne people into the hand of their enemies and to roote them out of that good Land which hee had giuen vnto their Fathers hee hydeth not from them the cause of his iudgements but setteth their sinnes in order before them that u 2 Chr. 36 16 they mocked the Messengers of God and despised his words and misused his Prophets vntill the wrath of the Lord arose against his people and till there was no remedy Where we see he ioyneth together the mocking of his Messengers and the despising of his words These two do necessarily follow one another where the one goeth before and leadeth the way the other will not come farre behinde If this were well and thoroughly waighed of vs it would auaile vs to great good and further vs in the worde of saluation and rid vs from manie stumbling blockes that lye
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
a note of an vnthankefull heart to obtaine a benefit and not to acknowledge it to receiue a guift and not to praise and commend the giuer This is it which the Apostle teacheth 2. Cor. 1 9 10 11. speaking of the afflictions which came vpon him in Asia whereby hee was pressed out of measure passing strength so that he doubted altogether euen of life We receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs so that yee labour together in Prayer for vs that for the guift bestowed vpon vs for many thankes may bee giuen by manie persons for vs. In which words he declareth that as he had experience in the time past of the mercy of God in the deliuerance which was giuen vnto him so he hopeth of the like assistance of his spirit if that the Corinthians would be mindfull of him in their prayers Where we see he ascribeth much to their Prayers and yet so much as that he would haue the glory of his deliuerance to be giuen onely to God and thankes to be rendered vnto him A point worthy to be considered of vs and a duty needfull to bee performed by vs. As he hath promised and we haue prayed so when he hath payed hee is to be praised Praise is comely and well becommeth the Saintes of God the want whereof taketh away the comfort and sweete fruite of his blessinges from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom we liue and moue and haue our being Wherfore whensoeuer we haue opened our mouthes vnto God let vs returne the Calues of our lips vnto him and neuer shew our selues more ready to ask then we are willing to praise and magnifie the Lord who hath granted that which wee haue asked And heereby we may try our selues whether we be truly thankfull vnto him or not I shall be freely giuen or bestowed vpon you The Apostle in this place vseth a word deriued from grace so that it signifieth to be giuen by Grace Thus the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is taken in sundry places of the Scripture as Rom. 8. If hee haue giuen vs his owne sonne how should he not with him ſ Rom. 8 32. 1 Cor. 2. 12. Gal. 3. 18. giue vs all things else And 1 Cor. 2. We haue receiued the spirit which is of God that wee might knowe the thinges that are giuen to vs of God So likewise Galath 3. God gaue the inheritance to Abraham by promise The meaning of the Apostle is thus much in effect the Prayers of the Saintes shall preuaile with God and beeing offered vp for my deliuerance shall not returne to them without comfort nor ascend to him without effect nor concerne mee without effect Notwithstanding albeit they shall not goe emptie away but haue their full force and power yet it is to bee acknowledged and Learned that they so obtaine as that my deliuerance is to bee wrought out by the free guift of his Grace not by the merit and desert of your prayers Doctrine 3. The guifts of God bestowed vpon his seruants come from his free grace not frō our deserts From hence wee learne that the guifts of God bestowed vppon his Seruants come from his free grace not from our deserts from his mercie not from our merites from his Goodnesse not from our Worthinesse This is set downe in the second Commaundement of the Lawe Exodus 20 6. where the Lorde promiseth eternall life vnto the Keepers of the Commandements yet they must not looke to obtaine it as a due desert For hee will shew Mercie vnto thousandes to them that loue him and keepe his Commaundements Faith is an excellent guift and a notable meanes to bring vs to eternall life t Iohn 3 36. For he that beleeueth in the Sonne hath eternall life and hee that obeyeth not the Sonne shall not see life but the wrath of GOD abydeth on him We see then the necessitie of hauing a liuely Faith because to beleeue in Christ bringeth with it eternall life yet it is not for the merite of our Faith but for the Mercie of God and the Merit of Christ apprehended by Faith u Rom. 6 23. inasmuch as Eternall life is the free guift of God The like we may say of Prayer we haue a comfortable promise that if we aske we shall receiue if we seeke we shal finde not because our Prayers do deserue acceptation and therefore when Daniell prayed vnto God he confesseth that x Dan. 9 7 8 9 righteousnesse belongeth vnto the Lord but vnto vs open shame because we haue sinned against him Whereby we gather that although our prayers are not without effect yet they preuaile not by any excellency is sound in them and therefore he saith Compassion and forgiuenesse is in the Lord our God albeit we haue rebelled against him Thus also we might perticularly speake of al the good ordinances of God and the good duties that proceede from vs as the sauing hearing of the word the fruitfull receiuing of the Sacraments such like holy exercises of our Religion inasmuch as he doth accept them and is well pleased in the performance of them howbeit not through our worthinesse that doe performe them but thorough his goodnesse that doth commaund them thorough his mercie that doth approoue them thorough his promise that doth receiue them and thorough his liberality that doeth reward them Reason 1. If wee would know the Causes and Reasons why the Graces of God are freely bestowed vpon vs and nothing giuen in our deserts First let vs consider that all matter of boasting is taken from vs and God will haue the glory of his owne workes and the praise of his mercie If he should take anie thing of vs he should loose so much of his owne glory and we would bee readie to ascribe our sanctification and saluation to our owne selues This doth the Apostle set downe at large in sundry Epistles for speaking of Abraham he saith y Rom. 4 2. and 23 27. If Abraham were iustified by workes he hath wherein to reioyce but not with God And hauing shewed before that God accepteth of the faithfull making him iust and without blame by imputing of Christes righteousnesse vnto him he confirmeth it by the end of Iustification which he maketh to be the glory of God saying Where is then the reioysing It is excluded By what Law Of Workes Nay but by the Law of Faith As if hee should say If we were iustified either by our owne Workes wholly only or partly by Faith and partly by workes then the glory of our iustification should be wholly giuen to our selues or at least not wholly giuen vnto God To this purpose he speaketh in the Epistle to the Ephesians
good course a long time and dedicated their young yeares as it were bringing their first fruites to God who notwithstanding haue turned out of the way when they haue beene going out of the World Euen as it falleth out sometimes that such as haue failed safely in the wide Sea and kept an vpright course that they haue escaped the dangers of stormes and tempests and Rockes and quicke-sandes haue notwithstanding beene cast away in the very Hauen through negligence and security and want of heed taking so is it with many that haue stood out in daungerous times when the Windes haue blowne and persecutions haue beene hot who in calme weather and peaceable times in their latter times haue suffered shipwracke and haue dashed the Barkes of their Soules against the vaine-pleasures and vanities of this World which drowne Men in perdition and destruction Hence it is that the Apostle writing to the Thessalonians prayeth vnto God for them in this manner m 1 Thes 5 23 Now the very GOD of peace sanctifie you throughout and I pray God that your whole Spirit and Soule and Body may be kept blamelesse vnto the comming of our Lord Iesus Christ. Hee saw they had neede of Gods gratious assistance euen vnto the last breath of their body to vphold them and to keepe them in his feare Let vs therefore remember what the Prophet speaketh of those that are truely regenerate Psalme 92 12 13 14. The righteous shall flourish like a Palme Tree and shall grow like a Caedar in Lebanon such as bee planted in the House of the Lorde shall flourish in the Courts of our God they shall still bring forth Fruit in their age they shall be fat and flourishing If we be in the number of these men described in this place alwaies fruitfull in good thinges and neuer barren of heauenly graces we shall be assured that we shall neuer be remooued Trees as we see by experience grow barren when they grow old but such as are planted in the House of God must be most fruitfull in their age But with many it is cleane contrary the more old in age the more old in sinne and sapped in all sorts of wickednesse This is a searefull signe and prognosticate of a finall Apostacy when our ending is not answerable to our beginning Obiection But heere some man may say Can the faithfull fall away for euer Can they loose their Faith altogether Answere I answer such as liue in the Church and seeme to themselues and to others to haue faith may fall away but such as haue the faith of Gods elect can neuer fall away God doth stablish them in Christ 2 Cor. 1 12. And they are kept by the power of God through faith vnto saluation 1. Pet. 1 4. So that our life is hid with Christ in God Col. 3 3. The gifts and calling of God are without repentance and he that hath begun this good worke in vs will also finish and perfect it vntil the day of Iesus Christ Phil. 1. 6. We are persawaded that neither life nor death nor Deuill nor any meanes whatsoeuer shal be able to separate vs from the loue of God Notwithstanding we must beware of carnall security least these guifts of God be weakened and diminished in vs for albeit they cannot dye yet they may decay and decrease and we may fall though not fall away and our Faith may be lesse though not vtterly lost Christ Iesus hath somewhat against the Angell of the Church of Ephesus o Reuel 2 4. because hee had left his first loue He was not finally fallen from Grace but is highly praised for his patience and perseuerance but is charged to haue slacked his course and to haue cooled his zeale and therefore hee is not saide to haue lost his Loue but to haue left his first Loue so that they were not so earnest so seruent and so zealous as they were at their first Conuersion Wee haue therefore continuall neede to be often in prayer that wee may euer-more encrease in heauenly Graces and bee preserued by the power of God that we be not ouercome by the power and subtiltie of Sathan who desireth nothing more then our Destruction nothing lesse then our good and saluation 25 The Grace of our Lord Iesus Christ be with your Spirit Amen The order of the words Hitherto of the first part of the Conclusion which is the salutation sent from others Now of the salutation that commeth from him-selfe which is as his last farewell and shutting vppe of the whole Epistle and as it were a solemne taking of his leaue of him and the rest which is thus much in effect Grace bee with your Spirit The first part or former word is amplified and enlarged by the efficient cause from whence it commeth and proceedeth to wit Christ Iesus who is also declared by that Soueraigne Authoritie which he hath ouer all Our Lord. Lastly the whole Prayer is garnished with a certain exclamation of heartie wel-wishing to them in the last word Amen Thus much touching the Order The Interpretation of the words Let vs come to the Interpretation of the Words and search out the meaning of them by other places of Scripture Wherein we are to consider what is meant by grace why it is called The Grace of our Lord Iesus why he is called A Lord. why Our Lord what is meant by Spirit what is meant by your Spirit and lastly what is meant by this word Amen First touching Grace whereof we haue spoken before Verse 3. we must vnderstand that there is a two-fold Grace mentioned in the word of God p Called Gratia gratū faciens One which maketh a man gracious and acceptable to God which is the free fauour and loue of God whereby he is well pleased and exceedingly contented with his elect in Christ his beloued sonne which is in God himselfe and in no Creature whatsoeuer either Saint or Angell The other is Grace freely q Called Gratia gratis data giuen to men both common to the elect and Reprobate or proper to the elect onely which are supernaturall and sauing graces The former is called the first Grace which is no inharent quality in vs but an essential property in God and the cause of all graces in vs and the Fountaine of all benefits that flow vnto vs. Thus it is taken in many places as Rom. 1 7. and 3 24. and 4 16. and 11 6. The latter is called the second Grace because it is deriued from the former as we see 1. Iohn 1 16. and 1. Pet. 1 14. and 5 10. and 2. Pet. 3 18. Now in this place I vnderstande it of the fauour and Loue of GOD with the which hee beganne his Epistle before and with which heere he closeth it vppe ending euen as hee made his entrance Secondly hee calleth this The Grace of our Lord Iesus Christ for two Causes first because he is the fountaine of it he is