Ministry as forcible and powerfull to his own soule as euer he perceiued the Ministry of another The threatninges of God denounced by his owne mouth in the name of GOD haue made him shake the consolations that he hath pronounced haue entred into his soule and refreshed his bowels And of this we haue from time to time to our owne comfort a blessed experience Besides if the Lord would blesse other wayes and means to the Minister who is necessarily restrained by the commandement of God the discharge of his calling from the hearing of others what is that to the people who are charged to heare the Law from their mouthes and no way hindred from the performance of this duty so that they must followe the way that God hath left vnto them that is to attend to the ordinance which hee hath chalked out vnto them Obiection 4. Fourthly it may be saide that Christ appointed reading to be an ordinary meanes to beget Faith when he sendeth out his Apostles into the world to i Math. 28 14 teach all Nations which includeth a commaundement to teach them by writing as well as by worde and consequently implyeth that the people should be taught as well by reading their writings as by hearing their preachings to come vnto faith Heereupon it is that Christ willeth the people to search k Iohn 5 39. and 20 31. Luke 16. the Scripture because in them they thought to haue eternall life they did testifie of him And the Apostle Iohn saith These things are written that yee might beleeue that Iesus is that Christ that sonne of God and that in beleeuing ye might haue life through his name So Abraham saide to the rich man They haue Moses and the Prophets let them heare them Answere I aunswere the commandement giuen to the Apostles concerneth principally the preaching of the Gospell by word of mouth and liuely voice vttered in the hearing of the nations and therefore some of them wrote more some of them lesse some of them nothing at all But if the commandement had beene as general for writing as for preaching none of the Apostles would haue omitted it nor could haue stayed their pennes without a manifest breach of their owne duty and Gods commandement Now so farre as their writing was one kind of teaching and included in that word the meaning is for confirmation preseruation of that truth which they deliuered preached among them Thus the Apostle speaketh to the Corinthians l 1 Cor. 15 1 2 I declare vnto you the Gospell which I preached vnto you which ye haue also receiued and wherein ye continue whereby ye are saued if ye keepe in memory after what manner I preached vnto you except ye haue beleeued in vaine Likewise writing to the Romaines m Rom. 15 14 15. I my selfe am perswaded of you my Brethren that ye also are full of goodnesse filled with all knowledge and are able to admonish one another neuerthelesse I haue somwhat boldly after a sort written vnto you as one that putteth you in remembrance thorough the grace that is giuen me of God So the Apostle Iohn saith n 1 Iohn 2 21 I haue not written vnto you because ye know not the truth but because ye know it that no lye is of the truth Whereby we see that they wrote to those to whome before they had preached to confirme them in the truth which they had imbraced and receiued They did not write to them that were wholly ignorant of the truth and had neuer heard the Gospell but to such as they hadde taught to the end that either standing in it they might be established or being falne from it they might be recouered and reclaimed Thus he commendeth o 1 Thes 3 12 the Thessalonians because they had kept all the ordinances and traditions receiued from him and thus he telleth the Galathians p Galath 1 6. That he maruailed much that they were so soon remoued away vnto another Gospell from him that had called them in the grace of Christ It remaineth therefore to answere such testimonies as are alledged to iustifie the sufficiency of reading and to make it an ordinary meanes of saluation Touching the place Iohn 5. commanding the searching of the scriptures Christ Iesus in the same referreth them to the Scriptures or worde written to correct their iudgements touching himselfe his person and offices For whereas they beleeued not the Sermons of Christ and the Lord Iesus could not safely referre them to the chaire of the Scribes and Pharisees who were grossely deceiued and maliciously blinded in that Mystery there remayned onely the reading and searching of the Scriptures that thereby they might learne the truth of his Sermons Againe where the Apostle saith These things were written that ye might beleeue Iohn 20. it is to be vnderstood of the Myracles of Christ wrought for confirmation of his Doctrine and for strengthning of faith as appeareth in the words immediately going before q Iohn 20 30. Many other signes also did Iesus in the presence of his Diseiples which are not written in this Booke And that this is the true and right end of Myracles apeareth by the Apostle to the Hebrews where he sheweth that the Gospell began first to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him r Heb. 2 4. God bearing witnesse thereto both with signes and wonders and with diuers Myracles gifts of the Holy-ghost according to his owne will Lastly where it is saide They haue the Bookes of Moses and the writings of the Prophets let them heare them Luke 16. This is the summe of all our Sermons and preachings we preach nothing out of the Law and the Prophets but both Moses and the Prophets must bee expounded and applyed The Eunuch f Act. 8 30 31 sitting in his Chariot had Moses and the Prophets and read them as he sat yet when Phillip came to him and asked Vnderstandest thou what thou readest He answered How can I without a guide Furthermore the reading of the Scriptures is not heere opposed against the preaching of them but against Visions and Apparitions of the dead as the Prophet speaketh t Esa 8 19 20 When they shall say vnto you Enquire of them that haue a spirit of diuination and at the Soothsayers which whisper and murmure should not a people enquire at their God From the liuing to the dead To the Law and to the Testimony if they speake not according to this word it is because there is no light in them Obiection 5. Fiftly if the word preached bee the ordinary meanes of bringing vs vnto sanctification and so to saluation then where it is not there is not ordinarily saluation and consequently no Church visible where no Minister is Heerby we shall condemne many particular Congregations to be no visible churches because they want the publicke preaching of the word
the truth It is the cause that maketh the crosses of Christians to be the Crosse of Christ The Apostle testifieth he was a Prisoner for Christ and the Gospell not for his owne sinnes and offences It is not our suffering barely and nakedly considered can honour vs with the reward of glory and the Crowne of Martyrdome g The cause maketh a Martyr not the punishment but the cause in which we dye and the quarrell in which we suffer True it is afflictions are common to the godly and vngodly they suffer alike they are imprisoned alike arraigned condemned and executed oftentimes alike but albeit the afflictions bee one and the same yet the cause is not one and the same for which they are afflicted The vngodly ate punished for their sinnes the godly are afflicted for a good conscience Abell is murthered of his Brother Caine is curssed and condemned to be a fugitiue vpon the earth both of them are afflicted but the cause is diuerse Abell is killed for his godlinesse Caine is punished for his wickednesse Ioseph is sold to Strangers and cast into prison so likewise are Pharaohs two Eunuches his Butler and his Baker they lye all in one prison but they had not one cause for he is committed through the slaunders and false accusations of his Mistresse they for their demerites and offences against their Maister Christ had his feete and his handes nayled on the Crosse so had the two Theeues they suffered al one punishment but how contrary were the causes of him and them seeing he suffered without cause but they iustly and worthily had the sentence of death executed vpon them Let vs not therefore onely fasten our eies and looke vpon the bare punnishment but consider what the cause is and according to the cause esteeme both of the person and of the punishment Some are prisoners h Math. 5 25. of men i 2 Tim. 2 26. others are Prisoners of the Deuill of whom they are holden captiue and both of them for their wickednesse but if we will be Martirs of Christ we must be the prisoners of Christ This serueth to reprooue the Church of Rome who glory in their Martyrs as sometimes the Donatists did and fill vp their Kalender with such as they haue canonized for Saints in Heauen which were no better then Traytors when they liued vpon the earth The Church of Rome which vaunteth her selfe to be the onely true Church of God and condemneth other honoureth diuers Saintes which neuer were in the World some that were Pagans others that were Iewes in Religion and refused Christ and others that were Heretiques and Traytors that neyther had Faith on Earth nor haue saluation in Heauen beeing Rebels to their Princes and enemies to their Countrey and disturbers of the State And therefore also it condemneth those who albeit they liue vnder the Gospell and shroud themselues vnder the branches of it as vnder a comfortable shaddow whereby they haue refreshed and enriched themselues yet they magnifie the Church of Rome and set vp the Faith professed therein they ballance it equall with the true Church of God among our selues and thereby seeke to shake in sunder the Faith of many These men cry out not onely that there are and haue been learned men on both sides but Saintes and holy men on both sides and true Martyrs on both sides and therefore would haue the people carryed about with vncertainety of Doctrine as with a waue of the Sea But we deny that any haue suffered among vs for the Roman Faith or haue beene led to execution for their Religion The truth is they haue but too much fauour shewed them and too great liberty giuen them Indeede such as haue beene found factious and forward to aduance forraigne power to adhere to forraigne enemies to stirre the people to rebell and take armes against the Prince to compasse the death and destruction of the Prince such as haue beene Authors of treacheries and conspiracies and beene conuinced to be trumpets of sedition by the deposition of witnesses by the forme of their tryall and by their owne confessions haue beene iustly executed among vs as by all men must needes be acknowledged In the Cittie of Rome all that will not take the Popes part or shall take him to be no Pope or refuse to ioyne with him if an Army should bee sent against him are adiudged to be no lawfull Subiects but disloyall Traytors No forraine Prince will repute them for his people and Subiects that shall deny to take his part against any forraine Vsurper or Inuador whatsoeuer So the Lawes of our Land haue seized vpon some who haue busied themselues in matters of State bringing ouer Buls declaring that the Prince was to bee deposed and the Subiects discharged of their alleagiance As for pointes of Faith they were neuer mentioned in the proceedings against them they were not called into question for their opinion concerning the Masse for transubstantiation for worshipping of Images or for any other point of the Romish Religion or rather superstition Therefore it is false that any haue dyed among vs as Martyrs or any otherwise then as Traytors The true k Who are true Martyrs and who not Church of God euer held them for Martyrs that dyed for the profession of the Faith and the testimony of Christ but such of the Popish faith and faction as haue beene executed among vs dyed for maintenance of the Popes pleasure and tyranny taking vpon him to depose Princes and seeking by open armes and secret Treasons to murther them True Martyrs suffered for the truth wrongfully and therefore deserued commendation according to the rule of the Apostle l 1 Pet. 2 19. It is thanke-worthy if a man for conscience toward God endure greefe suffering wrongfully but these suffer not in matter of wrong nor for a good conscience vnlesse the will of the Pope be the rule of their conscience True Martyrs must be endued with Charity m 1 Cor. 13 3. for as the Apostle teacheth If I giue my body to be burned and haue not loue it profiteth nothing but these haue not any shaddow of charity who plot the death of their Prince and seeke the destruction of their Countrey To conclude this point vnlesse Treason be Religion and falshood truth and vnlesse Antichrist be to bee receiued for Christ these men cannot be esteemed and honoured as Martyrs among vs who dyed not for Christ but for practising against the Doctrine of Christ which teacheth to be gentle patient humble and not any way to seeke reuenge Vse 4. Lastly from this Doctrine ariseth great comfort to the Seruants of God and as great terror to all their Enemies It is a great consolation for them that are afflicted for Christs sake to asswage their sorrow and a great meanes to worke in them patience to consider that Christ putteth all their teares in his Bottle and accounteth their afflictions to be his afflictions If we
Doctrine 4. True religion must be openly confessed professed Heereby wee learne that faith and the fruits thereof must be openly professed True Religion must not onely bee inwardly beleeued and in the heart acknowledged but must outwardly be confessed and professed in the world before men We see this in Daniell and the three Children hee was cast into the Lyons den they into the hot fiery furnace because they thought it not sufficient to worship God closely and secretly in their hearts but publickly declared what God they serued and what religion they embraced The Apostle writing to the Hebrewes calleth Christ Iesus a Heb. 3 1. 10 23. 13 15. the High-Priest of our profession that is of the trueth which we professe and beleeue And afterward he saith Let vs keep the profession of our faith without wuuering And againe Let vs by him offer the sacrifice of praise alwaies to God that is the fruite of the lippes which confesse his name This duty of acknowledging and confessing the truth haue all the seruants of God practised made conscience of from the beginning giuing witnesse to God his truth When the Apostles were conuented before the counsel they did not hide their faith but said b Acts 4 8. 19 20. 5 30. Ye Rulers of the people and elders of Israell forasmuch as we this day are examined of the good deede done to the impotent man to wit by what meanes he is made whole be it known vnto you all and to al the people of Israell that by the Name of Iesus Christ of Nazareth whome yee haue crucified whom God raysed againe from the dead euen by him dooth this man stand heere before you whole And when they were charged to ho de their peace and to speake or teach no more in the Name of Iesus they aunsweared Whether it bee right in the sight of GOD to obey you rather then GOD iudge ye for wee cannot but speake the thinges which wee haue seene and heard The Apostle Paule vseth this boldnesse of speech before Felix c Acts 24 14 15. I confesse vnto thee that after the way which they call Heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and in the Prophets c. And as the Apostle himselfe practised this dutie so Timothy is commended and praised by him for the same d 1 Tim. 6 12 13. Fight the good fight of Faith lay holde of eternall life whereunto thou art also called and hast professed a good profession before many witnesses wherein also hee followed the steppes and example of Iesus Christ which vnder Pontius Pilate witnessed a good confession All these as a clowd of witnesses serue to confirme vs in the assured truth of this doctrine that God requireth this duty of vs to confesse his word boldly to manifest our faith openly to shew our Religion publickely that so wee may confesse before the Lord his louing kindnesse and his wonderfull works before the sons of men Reason 1. And howsoeuer these Testimonies may serue and suffice for the strengthning thereof yet it shall appeare more plain and euident vnto vs if we waigh the Reasons First the profession of our faith hath a great promise of a rich reward ioyned with it and added vnto it and the starting backe from it as a deceitful bow hath a sore threatning of a grieuous curse following after it It is that which our Sauiour teacheth his Disciples whom he sent out as Sheepe among Wolues and foretelleth them of afflictions and persecutions that should be raised against them e Math. 10 32 23. Marke 8 38. Luke 9 26. 12 8. Whosoeuer shall confesse me before men him will I confesse also before my Father which is in Heauen and whosoeuer shall denie me before men him will I also denie before my Father which is in Heauen It is an hard matter to stand when the storme falleth and to confesse Christ in time of daunger when persecuters arise and enemies shewe themselues but the earnest consideration of this that Christ will confesse vs in the glorie of his Father and before the Angels of God will be a forcible meanes and motiue to put life and courage into vs to enable vs and perswade vs to this practise For what can be more right and reasonable and stand better with the Lawe of equity then that the seruant should not feare to professe what Maister hee serueth who will know him and confesse him when he is entred into his glory If a Prince should come to a man among a great company and single him out by name if he should acknowledge him among a thousand others and speake kindly vnto him it woulde encourage him to liue and die in his quarrell euen so seeing Christ Iesus the sonne of God and the heire of alâ things will at the last day do vs this honour to confesse vs to be his owne children and giue vnto vs the Crowne of glory how should we bee stirred vp in loue to him againe and strengthned in the inward man to waxe bold in the faith and feruent in spirite to giue out a cleare Testimonie before all the worlde whose Seruants wee are and in all troubles to cleaue vnto him with full purpose of heart On the other side wee must bee terrifyed from denying him least hee bee ashamed of vs and denie vs before his Father which is in Heauen Reason 2. Secondly confession is a necessary fruit and consequent of faith where true Faith is in the hart there wil follow confession with the mouth This is it which the Prophet speaketh in his owne experience f Psal 116 10. I beleeued therefore did I speake for I was sore troubled This is made a note of Faith what it beleeueth it speaketh albeit the confession of the truth be accompanied with daunger And least any should imagine this to be peculiar to the Prophet not common to others the Apostle draweth it likewise vnto himselfe g 2 Cor. 4 13. Because wee haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken We also beleeue and therefore speake He that is afraid to confesse Christ hath no true faith but he that beleeueth in him will not be ashamed of him and his Gospell Reason 3. Thirdly the Faith of Christes true Religion is a most glorious thing containing in it the great praise and glory of Gods wisedome power mercie and righteousnesse and it deliuereth the matter of mans saluation and eternall happinesse This was it that mooued the Apostle to preach the Gospell freely and boldly h Rom. 1 16. I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian Seeing therefore Christ hath promised to confesse vs before his Father seeing faith is manifested and shewed by
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present
which requireth his ordinary presence Fourthly it is against the order of Nature the rule of reason and the law of Iustice to take wages for that worke which he doth not performe and to eate where he doth not labour It is a great wrong and iniury done to those that labour in feeding the Flocke to bee denyed to eate of the Milke of the Flocke to do the seruice and another to receiue the reward to take the Corne and to giue others the Straw to sow spirituall things and to be depriued of temporall thinges to beare the burden and to endure the heate of the day and other to come and take away the penny and price for which they couenanted It is a kind of theft to eate without labour and to feed themselues without taking paines Fiftly the danger is very great that groweth both to the Pastors and people by this sin of absence and want of attendance For if any of the Soules which belong vnto their charge doe perrish through their negligence and starue through want of foode they shall be arraigned as guilty of their death and destruction The Prophet Ezekell setteth downe the threatning of God z Ezek. 33 8. When I shall say vnto the wicked O wicked man thou shalt dye the death if thou dost not speake and admonish the wicked of his way that wicked man shall dye for his iniquity but his blood will I require at thine hand Heereunto accordeth the saying of Christ a Math. 15 14 If the Blind lead the Blind both shall fall into the Ditch The losse of the b Ierom. epist ad Furiam flocke is the reproach of the Shepheard and the peoples destruction shall be the Pastors confusion And when the Pastor is absent the people wil soone decline from zeale to coldnesse fall from vertue to vice turne from the worship of God to Idolatry reuolt from the workes of piety to damnable security Let a man with-hold his hand and cease from sowing good seede or vnder-sow his ground by sparing his Corne Thistles and Weedes will spring vp in stead thereof Let a man haue food withdrawne from him and abstaine from nourishment that feedeth the body he shall be filled with winde and fall into weaknesse When Moses was absent from the Children of Istaell but forty daies while he was talking with God in the Mountain c Exod. 32 1. they committed horrible Idolatry and turned the glory of God into the similitude of a Calfe that eateth hay Iehoash the King of Iudah d 2 King 12 2 3. 2 Chro. 24 17 did that which was good in the sight of the Lord all his time that Iehoiada the Priest was with him and taught him but after his death both King and Princes people left the house of the Lorde God of their Fathers and erected Groues and serued Idols so that wrath came vpon them because of this their trespasse This also experience taught the Apostle in the Church of the Galathians while he was present e Gal. 4 18 20. they kept the Faith they turned neither to the right hand nor to the left they did cleaue to the Doctrine of Christs Gospell but when he was gone the false Apostles entred and tooke occasion by his absence to sow Tares among the Wheat and to corrupt the truth with Leauen of false Doctrine When the Shepheard is gone the Wolues may safely enter into the Sheepefold not sparing the Flocke When the Watch-man is gone or fallen asleepe the Enemy may enter and sacke the Citty When the Husbandman that sowed good seede in his fielde is departed f Math. 13 25 the enuious man came and sowed Cockle and Darnell among the Corne. While the people haue the presence and residence of their faithfull Pastor to feede them and to goe in and out before them both in Doctrin and example yet such is the weaknesse of Flesh the corruption of Nature the strength of sin the subtilty of the Enemy the vanity of the world the vnconstancy of humane thinges that they are ready to fall and to giue ouer albeit I say that he be with theÌ and conuersant among them and remain in the midst of them If then much euill be done while the Ouer-seers are present much more will be committed while they are absent while there is none to stay them while the Bridle is cast in their owne neckes Thus Moses proueth that the people would corrupt themselues and turn from the right way after his death because they had beene rebellious and stiffe-necked he being aliue Deut. 31 27 29. I g Deut. 33. know thy rebellion and thy stiffe-necke behold I being yet aliue with you this day ye are rebellious against the Lord how much more then after my death Sixtly the necessity of hauing the presence of the Pastour continually to call vpon the people appeareth heerein because the danger of the Wolfe is continuall and therefore the vse of the Shepheard is continuall The Apostle telleth the Elders of Ephesus h Acts 20 29. That he knoweth this that aftcr his departing grieuous Wolues would enter in among them not sparing the Flocke Besides Sathan is busie in tempting subtile in vndermining crafty in deceiuing malicious in spoyling and cruell in destroying he compasseth the earth too and and fro and walketh vp and downe in it Now the more diligent the spirituall enemy is the more violent and watchfull ought the Pastour to be If the good man of the House knew at what houre the Theefe would come to rob and to steale doubtlesse he would watch and not suffer his house to bee broken downe Hence it is that Peter saith Be sober and watch i 1 Pet. 5 8 for your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuour And surely this is the cause that in some places the people are defiled with all abhominations in other places they are peruerted and seduced by Iesuits and Seminary Priests and in all places grow cold and carelesse in Religion because they want meanes to guide them and stay them in the right way they haue not zealous Pastours to stirre them vp to godlinesse and to driue away the Wolfe farre from them Seuenthly it is of euill report a note of couetousnesse or euill suspicion of it and giueth great offence to the Church of God For where there is an vnnecessary absence of the Minister from his cure and charge hee giueth occasion to suspect that he rather desireth to feed vpon them then to feed them to seeke theirs then them to prey vppon them then to pray with them to possesse their goods then to win their Soules We are commanded to abstaine from all appearance of euill And the Apostle approoueth his Ministery to the consciences of the Corinthians by this k 2 Cor. 12 14 That hee sought not theirs but them Eightly the inconuenience is great that commeth by this absence it is the cause of a Vagrant
they be Seruants Children Neighbours Pastors People Wife Kinsfolke or Acquaintance In whomsoeuer the greatest store of heauenly things is to be found such as most of all to be loued and regarded tendered and respected The Prophet Dauid teacheth when the Lord who had annointed him to bee King ouer his people should bring him vnto the Kingdome and make him Ruler and Gouernour ouer a great and mightie People what they were that he would most of all regard and vpon whom he would cast his eyes k Psa 101 6 7 Mine eyes shall be vpon the faithfull of the Land that they may dwell with me hee that walketh in a perfect way he shall serue me c. Salomon hath many heauenlie sentences and Diuine Prouerbs l Prou. 14 35. 17 2. 16 13. to this purpose as Chap. 14. 35. The pleasure of a King is in a wise seruant but his wrath shall be toward him that is lewd So in the 16. Chapt. The righteous lippes are the delight of Kings and the King loueth him that speaketh right thinges Likewise in the Chapter following A discreete Seruant shall haue rule ouer a lewd Sonne and he shall deuide the heritage among the Brethren The practise of this dutie we see in Abraham he had a faithfull Seruant whom he made the Steward and Gouernour of his house and made more reckoning of him then he did of Ismaell his Sonne or of the rest that did attend about him m Gen. 15 2. and 24 2. and therefore purposed to haue made him his heire When he purposed to prouide a Wife for his Son Isaac he called him and imployed him to goe to his Country and to his Kindred to bring a wife for him The like we see in Iacob n Gen. 37 2 4. Who loued Ioseph aboue al his Bretheren because he saw most grace in him This was in Elkanah toward his wife Hannah o 1 Sam. 1 8. he comforted her in her affliction and said Why weepest thou And why eatest thou not And why is thy heart troubled Am not I better to thee then ten Sonnes This appeareth in Ionathan toward Dauid p 1 Sam. 20 17 and 18 1 2. He loued him as his owne soule and made a couenant of peace and a league of friendshippe with him not in any worldly respect not for any earthly commodity not to enioy any temporall benefit for he seemed thereby to loose a Kingdome but because he saw the Lord to be with him So the Apostle writing to the elect Lady and her Children testifierh That he loued them in the truth and reioyced greatly that he found them walking in the truth Heereby we see laying all these testimonies together the truth of this doctrine that it is our duty to regard them most that haue greatest grace shining in them Reason 1. The reasons hereof are plaine to informe vs. For first where Grace is it bringeth blessednesse to that society kingdome congregation family and person as appeareth by the confession of Iosephs Maister Gen. 39. 2. 3. whom he serued Now who are more to be regarded or better to bee thought off then such as are blessed and cause blessednesse to others The wicked man is accurssed of God q Iosh 7 1 2. and draweth the cursse of God vpon the places where he dwelleth and vpon the persons with whom he dwelleth But such as haue found grace with God and haue grace laid vp as a precious Treasure in their hearts doe bring the blessings of God to others and serue to conuay them to them as we see by infinite examples in the Scripture Reason 2. Secondly we see that God is most gratious to such as haue most Grace in their harts he tendreth them as the apple of his eye and loueth them as own Sons Indeed he loueth all the works of his handes as they are his Creatures he maketh his Sunne to shine his raine to fall his fruitfull seasons to refresh them he hath not left himselfe without witnesse among the Infidels that he might make them without excuse Hee giueth to r Psal 144 13 and 147 19. 76 1. Beastes and to beastlie men their foode their Corners and Garners are full and abounding with diuers sortes and their Sheepe bring forth thousandes and ten thousands in their Streetes but GOD is speciallie knowne in Iudah his Name is great in Israell he sheweth his Word and his Statutes among them hee hath not dealt so with euerie Nation neyther haue they knowne his iudgements As this is the dealing of God toward those that are his whom he maketh partakers of the secrets of his Kingdome so it is our duty to follow his example and to shew our selues like vnto him in our brotherly kindnesse toward his chosen Children and our beloued Brethren Reason 3. Thirdly the more grace appeareth in any the neerer he doth resemble God the more euidently doth the Image of God shew it selfe in him The Image of God standeth and consisteth Å¿ Ephe. 4 24. especially in holinesse and true righteousnesse The vngodly are stamped and marked with prophanesse and wickednesse t Iohn 8 44. 1 Iohn 3 8. which is the Deuils badge and impression The more they grow in euill and bring forth the fruites of impietie and vnrighteousnesse the neerer they come to Satan and are like vnto him On the other side such as bear the Image of their heauenly father must be exceedingly respected and regarded as the Apostle teacheth u 1. Iohn 5 1. Euery one that loueth him which begate loueth him also which is begotten of him He that loueth the Father will for the Fathers sake loue the Child And he that loueth God will for his sake loue the Child of God Seeing therefore it is blessednesse to euery society and Congregation to haue men therein endued with grace seeing God delighteth to rest among them that seeke after grace and lastly the more grace is found in any the neerer he draweth to God in all these respects we conclude this as a certaine truth that it is our duty to respect them aboue all others that haue the greatest measure of grace abiding in them Vse 1 Let vs gather the vses that arise from this Doctrine First of all this ought to stirre vs all vp to labour to grow in grace and in the gifts of the Spirit that therby we may procure deserue the loue of men They that grow in grace are truly to be reputed and accounted gracious It is noted in Christ x Luke 2 52. That he encreased in wisedome and stature and in fauour with God and men When a man groweth in strength of body it is a signe his meate nourisheth him and doth him good So when we profit in knowledge and vnderstanding in holinesse and sanctification of life it sheweth that we are good hearers of the word Salomon saith in the Prouerbs y Prou. 1 5. A wise man shall heare and
pretenses or excuses or delayes shal auaile vs. Then shal the poore begger appeare without his rags the rich Glutton without his Robes Couetous Indas without his bagges Crafty Gehazi without his money Proud Haman without his Honor Aspyring Absolon without his Ambition Murthering Caine without his Weapon Cunning Achitophell without his Pollicy The Kings of the earth must lay downe the glory of their Crownes and the dignity of their Scepters the Nobles must renounce the Ensignes of honor and all persons must set aside outward respects of honor and dishonor of glory and shame of fauor and contempt Neuerthelesse it is to be obserued that albeit these men must stand before the throne of God without these respects that they made their chiefest felicity yet they shall not appeare without their cruelty bribery treachery blasphemy couetousnes such like impiety for their euill works shal follow them cleaue fast vnto them Let vs therefore neuer think to escape when we shal com naked before the eternal Iudge as euer we came into the world more naked then we departed out of the world for wheras some haue their Coffins to couer them others their Tombs to beutify them and all men their winding sheets to wrap their Carkasses in wheÌ the Lord shal descend with thousands of his Angels they shal not haue a rag or a poore fig-leafe to hide their shame Let vs seek while we haue time to put on Christs righteousnesse as a Garment that we may be able to stand before the sonne of man and receiue the glory prepared for vs before the foundations of the earth were laide Specially to me how much more then vnto thee both in the flesh and in the Lord. We haue heard how the Apostle accounteth and how he would haue Philemon account of Onesimus to wit aboue a Seruant euen as a beloued Brother In these words he vrgeth him farther and sheweth that hee had more cause to respect him and greater reason to loue him then himselfe had because he was ioyned to him by more bands whereof two he nameth one of the flesh as being his seruant the other in the Lord as being his brother Paule was mooued to respect him onely in regarde of the common fayth and therefore he saith if he were not so much a Seruant as a Brother to him much more hee ought to bee so to his Maister not because hee was his seruant as other seruants are but because he was the Lords seruant so that hee was bounde to loue him both for the Lordes sake and for his owne sake Doctrine 6. The more bands reasons are giuen vs to care for any the more we are bound to care for him Heereby there is offered to our considerations this Lesson to bee learned that the more bandes and reasons are giuen vnto vs of God to care for anie the more wee are bound to care for him and to respect him A professor of the Gospell is more to be regarded then he that is wirhout One of the same Nation more then a stranger one of our own Kindred more then another farther from vs a Neighbour more then one that dwelleth manie Miles from vs one of a mans house more then him that is out of his house a Kinsman conuerted to the faith becom a true and perfect Christian more then a Kinsman not conuerted A Child that hath the sparks of grace in him more then a Childe voyde of them a Seruant fearing God more then a Seruant in the same family that doth not feare God nor regard his worde nor make Conscience of the meanes of his saluation Abraham loued Isaac the sonne of Promise hauing more graces in him f Gen. 21 9 10 14. 25 5 6. more then Ishmael the son of the bond-woman and a scoffing wretch and more then all the Sonnes of Keturah to whom he gaue guifts and sent them away Wee see this in the dealing of Abraham toward Lot his Nephew he would suffer no contention to rest among them and when he heard he was taken prisoner he would not haue stirred for the wicked sinners that dwelt in Sodome but hee armed his seruants to recouer him out of the hands of his enemies This is it which Salomon teacheth g Prou. 27 10 Better is a Neighbor that is neere then a Brother farre off The Apostle teacheth this truth when he giueth this precept While wee haue time let vt do good to all men h Gal. 6 10. but especially to them which are of the houshold of faith And in another place i Tim. 5 4. If any Widdow haue Children or Nephewes let theÌ learne first to shew godlinesse towardes their owne house and to recompence their Kindred To this also we are directed in the fift Commandement when we are commanded to Honour Father and Mother Wherby appeareth the truth of this doctrine that it standeth with Gods ordinance to haue the most care of those and to shew the greatest fruits of loue vnto them to whom wee are bound in the greatest and neerest bands Reason 1. The Reasons being wisely considered will make this plainely to appeare vnto vs. It is a generall sentence deliuered by Salomon in the booke of Ecclesiastes k Eccl. 4 9 10. Two are better then one and a threefold Cord is not easily broken Wheresoeuer there are stronger Cordes to tye vs and moe bandes to ioyne vs together our Loue ought to bee the more greater one towardes another Manie stickes make the greater Fire and many stringes the better Musicke Reason 2. Secondly it is a thing verie well pleasing in the sight of God to consider what meanes he hath affoorded to encrease mutuall loue and societie one with another This is the reason vrged by the Apostle to perswade the Children and Nephewes of poore Widdowes to take care for their Parents according to their ability l 1 Tim. 5 4. Because that is an honest thing and acceptable before God Now we are bound vnto them by many effectuall Reasons as it were with barres of Iron and bandes of Brasse to nourish those that haue nourished vs that haue fedde vs that haue cloathed vs that haue begotten vs and brought vs into the world so that wee must acknowledge it both right and reasonable Reason 3. Thirdly such as breake these bands cast away these Cords from them do set themselues against the Doctrine of Christ and may be sent to schoole to the Infidels nay to the brute beasts which are not voide of a certaine naturall affection This the Apostle teacheth m 1 Tim. 5 8. If there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith is worse then an Infidell For howsoeuer they professe the Faith in words yet in deede and in truth they deny it But God is delighted with our workes not with our words and looketh vpon the substance not the shewe of our Religion
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
as the Well-spring we haue it not of our selues we haue it from him according to that which the Euangelist Iohn setteth downe r Iohn 1 16. Of his fulnesse we haue all receiued and Grace for Grace Secondly it is called the Grace of Christ not of God the father not of God the Holie-Ghost but of Iesus Christ our Lord because hee is the meanes or as the Cunduit-pipe whereby he it is brought and conueyed vnto vs Thus the same Euangelist speaketh in the wordes following Å¿ Iohn 1 17. The Law was giuen by Moses but Grace and Truth came by Iesus Christ. He it is that is the Mediation and Propitiation for our sinnes he hath purchased the fauour of God he hath wrought reconciliation for vs so that through him we are accepted of God the Father and beloued in his beloued Ephe. 1. 6. Thirdly we must consider the Title giuen to Christ Iesus hee is called a Lord or Ruler and that in many respects First by creation in that he made vs of nothing when we had no being t Iohn 1 3. For all thinges were made by him and without him was nothing made that was made Secondly by right of Inheritance u Heb. 1 2. Psal 2 8. For he is made Heire of all thinges Thirdly by right of Dominion for he hath Dominion ouer all things and ouer vs also so that he ruleth preserueth and keepeth vs as his owne to eternall life being bought with his most preciour blood None of them can bee lost that are committed vnto him neither can any plucke them out of his hands All thinges are put vnder his feet and subiect vnto him Fourthly he is said to be our Lord he is not onely a Lord hauing right and might graunted vnto him ouer others but hee s called our Lord. First because the Father gaue him a people and chosen Generation ouer whom he should rule So then by reason of this donation appointed vnto him before all worlds he is truely called our Lord. Secondly in regard of the work of redemption which he hath wrought for vs he alone hath paid the ransom for vs and deliuered vs from the power of the Deuill so that hee hath the greatest right of possession in vs. Lastly we are thereby put in mind that we ought so to beleeue in Christ our Lord that we put our trust and confidence in him and that we rest throughly perswaded that by him we are throughly freed and deliuered from all euill It is not enough for vs or sufficient to saluation to beleeue Christ Iesus to be a Lord but we must beleeue him to be our Lord. For wee all knowe and beleeue that the Deuill is a Lord and ruleth in the hearts of the Children of disobedience he is the God of this World and a Prince that beareth great sway but wee doe neyther know nor beleeue him to be our Lord as we beleeue Christ Iesus to bee the Lord of vs all Fiftly he addeth With your Spirit He craueth this Grace to be with his Spirit whereby he meaneth as much as if he had said with you one part of man being named for the whole the more principall part being put for the whole person For man consisteth of two essentiall parts of Soule and Body True it is the Apostle Paule doth sometimes deuide man into three partes the Spirit the Soule the Body as when he prayeth for the Thessalonians x 1 Thes 5 23. That their whole Spirit and Soule and Body should be kept blamelesse vnto the comming of our Lord Iesus Christ. By the Spirit he vnderstandeth the mind reason or vnderstanding which else-where hee calleth the y Ephe. 4 23. Heb. 4 12. Ephe. 4. 17 18. Spirit of your mind This is nothing else but a faculty of the reasonable soule which is seen in inuention and iudgement By the the Soule he vnderstandeth the inferior faculties and powers as the will and affections both which followeth the body which is the Instrument whereby the Spirit and Soule do worke By the Spirit in this place is not meant onely the minde or onely the Soule but the whole man is to be vnderstood as it is expounded Phil. 4. 23. The Grace of our Lord Iesus Christ be with you all And Col. 4 18. Grace be with you yet he nameth the spirit because it is the principall subiect and seat of grace Sixtly the Apostle proceedeth and saith Your spirit hee speaketh not to Philemon alone saying With thy Spirit but he enlargeth his heart and saith With your Spirit as speaking to many Whereby wee are to vnderstand those to whom this Epistle is written and deliuered to wit cheefly to Philemon whose Title it beareth and to Apphia his wife to Archippus the Minister and to the Church that was in his house to all these he wisheth the Grace of Christ Lastly he endeth with the word Amen which is as much as euen so or so be it or so it shall be Indeede it is no part of the former prayer but it betokeneth and signifieth two things First an hearty desire whereby we wish that we may be heard and that God would answere vnto our requests Secondly the certainty of our confidence and the confirmation of our Faith whereby we trust that we shall be heard It is an Hebrew worde retained by the Apostles in their Epistles and in other places wherewith we are taught to conclude our Prayers withall by Christ our Sauiour It is added to shew that we should come with boldnesse and beleeue that we shall obtaine trusting in the truth of Gods promises The postscript of the Epistle Hauing thus laide open the sense and meaning of the wordes in this last Verse it shall not be amisse to speake some-what of the wordes following which are the subscription and vnder-writing of this Epistle in these wordes Written from Rome to Philemon and sent by Onesimus a Seruant It is most likely that this Epistle was written and sent at one and the same time with that entituled to the Colossians both because the same persons are named in both the Epistles the same persons writing and the same persons sending salutations to others and both of them in the Post-script are sayde to be sent by Onesimus as it were by a Carrier only heerein resteth the difference that this Epistle was deliuered to Onesimus alone to bee carried to Philemon a priuate man but the other was conueyed by Tychicus and Onesimus to the whole Church of the Colossians whereof Philemon and his Family were but one part But touching this subscription as also others in other Epistles we must vnderstand that they were added by men and are no part of the Cannonicall Scripture which is the rule of our faith to which we must yeeld without all contention or contradiction and from which we cannot appeale without intollerable iniury to the spirit of God For howsoeuer diuers of these Post-scripts may be true yet it is very plaine and
please the tast of a well-affected stomacke I confesse the fault is in the Cooke that hath prepared and dressed it I would therefore entreat thee to accept of these three Dishes and to consider the person that was the writer the person to whom he writeth and the person for whom he writeth The person that penned it was Paule the Apostle the person to whom it was written was Philemon the Maister the person for whom hee wrote was Onesimus the Seruant Vpon these three as on certaine pillers stand the maine drift and purpose of this whole Epistle heere expounded Touching the first o The person of the Writer of the Epistle which is Paul the Writer he doth not stile himself in this place as commonly he vseth An Apostle of Iesus Christ but The Prisoner of Christ and declareth that he begat Onesimus to the Faith in Prison It is honourable to the Saintes to suffer for the truthes sake The Apostles reioyced that they were p Actes 5 41. Iames 1 2. Counted worthy to endure afflictions and troubles in a good cause They endured imprisonment as Martyrs not as Malefactors as Preachers of the Gospell r 1 Pet. 1 15 not As Busie-bodies in other mens matters as doers of good not as euill doers neuer ceasing to further the saluation of others euen when their bodies were restrained of libertie and yet in this want of enlargement they were mighty in deede and word to worke the conuersion of such as resorted vnto them verifying the saying of the Apostle 2. Tim. 2. 9. Å¿ 2 Tim. 2 9. I suffer trouble vnto bondes but the word of God is not bound Whiles he pleaded his cause in Chaines t Actes 16 28 hee had Almost caught Agrippa in the Chaine of the Gospell and wonne him to the Faith When he was come to Rome he would not be idle u Act. 28 17 23. but called the chiefe of the Iewes together and then expounded vnto them the way of Saluation testifying the Kingdome of God and perswading them those thinges that concerne Iesus both out of the Law of Moses and out of the Prophets from morning to night Thus doth one say most truely of him When he was bound he was stronger then they that bound him when he was a Captiue he was freer then they that kept him and when his Iudges examined him he examined them and set them at libertie that were vnder the thraldome of sinne and Sathan It is truely said of the Wise-man x Prou. 11 30 Dan. 12 3. He that winneth Soules is wise and shall shine as the brightnesse of the firmament and such as turne many to righteousnes shall shine as the Starres for euer and euer This wisedome is no where to be found no where to be sought no where to be learned but in the Word of GOD which is the wisedome of God and the power of God So then we see it is not the punishment that maketh a Martyr but the cause Some are punished as Malefactors some dye as Martyrs Ioseph was cast into the same y Gene. 39 20 and 40 3. Prison with the Butler and Baker of King Pharaoh They suffered imprisonment in the same place but the cause was not one for which they suffered Iosephs Maister tooke him and put him in Prison in the place where the kings Prisoners lay bound and there he was in Prison but because it was in a good cause and for a good conscience the Lord was with him and shewed him mercy and got him fauour in the sight of the Maister of the Prison The like we might say of Paule and Sylas who were not onely beaten with Rods but clapped vppe in close Prison with Malefactors but they were not without comfort in their sufferings z Actes 16 25 For At midnight they prayed and sung Psalmes vnto God so that the rest of the Prisoners heard them They suffered a 2 Tim. 2 9. As euill doers but not for euill doing And albeit they were Prisoners yet they were Christian Prisoners and when the body was ready to be offered and the time of their departure drew neere forgat b August ser de Sanct. Cypr. not their Apostolicall care of the Churches and watchfulnesse ouer the Lordes Flocke yea we see Paule in this place forgetteth not a base Seruant as shall bee shewed afterward Touching the second point c The person to whom Paul writeth we are to consider the person to whom Paule writeth which is to Philemon crauing at his hands the fruit of Christian Equitie and Moderation to forgiue him that had offended him according to the doctrine of the common Maister of them both Iesus Christ Luke 17. d Luk. 17. 3 4 Take heede to your selues if thy Brother trespasse against thee rebuke him and if hee repent forgiue him and though hee sinne against thee seauen times in a day and seauen times in a day turne againe to thee saying It repenteth mee Thou shalt forgiue him It is a great vertue in thee if thou e Isidor lib. 2. soliloqu wrong not him of whom thou art wronged It is great Fortitude if when thou art wronged thou remit it It is great Glory if thou be willing to spare him whom thou hadst power and ability to hurt As Christ taught forgiuenesse to others so he practised his owne Doctrine and f Luke 23 34. prayed for those that were his persecuters Philemon had bin greatly wronged by his false and theeuish seruant yet Paul craueth pardon for him vpon his repentance toward God and his submission toward his Maister It is the Doctrine of the g The doctrine of the NouatiaÌ Heretickes Nouatian Heretickes to deny hope of fauour and forgiuenesse to such as are fallen against whom Cyprian hath written a learned Epistle h Cypri ad Nouatian haeretic whereby they go about to kill whereas they should cure them that are wounded and to swallow vp them in despaire whom they ought to raise vp with comfort For they alledge that Christ threatneth k Math. 10 33 Whosoeuer shall deny him before men them will he deny before his Father which is in heauen But he vnderstandeth such as perseuer in it without repentance denying him vnto the end and forsaking him vnto the death such indeede he will disclaime and deny in the kingdome of his Father which plainely appeareth by the contrary in the opposite Member going before l Math. 10 32. where he promiseth that Whosoeuer shall confesse him before men them will hee also confesse before his Father which is in Heauen whereby hee meaneth such as continue in that confession and are faithfull without starting backward Peter being in the High-priests house did deny his Maister that chose him not only to bee an Apostle but to bee an elect vessell to preach the Gospell both to Iewes and Gentiles he denied him that bought him and redeemed him in word with an Oath with Cursing and Execration
we dare do not so much only as we ought to do not considering how lawfull it is but how powerfull we are how weake they are All the prophane Histories are full of worthy examples of many Seruants who are commended for their trust and faithfulnesse Wittinesse and Courage Might and Magnanimity to all posterity and haue not doubted to giue their liues to death in their Maisters quarrell It is not therefore much to bee maruelled at that the Apostle perceiuing how t Heb. 4 12. Mighty the word had bin in Operation vpon Philemons Seruant doth account him as his Sonne and seeketh to reconcile him to his Maister in which respect he was willing and desirous to haue u Phile. 13 14 kept him with him to Minister vnto him He claimeth some authoritie ouer him being his spirituall Father howbeit because he was not only his Sonne but also another mans Seruant he would not retaine him without his Maisters knowledge Let them not therefore for their low degree be contemned nor haue the meanes of instruction denied vnto them Thus I haue set downe to thy view Christian Reader the scope of this Epistle wherein the Apostle in a narrow compasse doth couch together many Mysteries of our Religion which I haue laboured to lay open in this Commentary And howsoeuer the worke is growne in bignesse extended in length vnder mine hands more then at the first I purposed and intended yet I hope the manner of handling heerein obserued shall easily recompence thy labour bestowed in reading I cannot in few words comprehend the matters that are heere and there dispersed throughout the Booke Among many other these points are principally handled Touching affliction for the truth and persecution for righteousnesse sake Touching Christian Equity and Moderation Touching Gods free grace forgiuing offences Touching houshold Gouernment and Priuate possessions Touching the conuersion of Sinners and the Communion of Saintes Touching Faith and Good Workes Touching Friendship and Surety-ship Touching Prayer and Hospitality Touching the Gospell and Almes-deeds Touching Gods prouidence and of the force fruite of the Ministry as is more at large to be seen in the Table of the doctrines Accept I pray thee the paines I haue taken in the discussing of these points pardon the escapes if any be into which I haue fallen as in trauelling so long a iourney it is easie to fall into a slumber and wheresoeuer thou vnderstandest the hand of God to haue beene with me in publishing the truth giue him the glory ascribe the praise vnto his great name to whose grace goodnesse I commend thee Thine in our common Sauiour William Attersoll A BRIEFE RECAPITVLATION OF ALL THE DOCTRINES HANDLED AT LARGE IN THIS EPISTLE Out of the Praeface THe course of the Gospell cannot bee stopped but will haue his passage in the world page 1. The Argument and occasion of the Epistle together with the vses thereof page 7. Verse 1 and 2. Doct. 1. Good things must be followed and sought after earnestly and feruently not coldly and carelesly pag. 9 Doct. 2. It is no disgrace or reproch to the Seruants of God to bee cast into prison for the Gospels sake pag 12. Doct. 3. The persecutions of all true Christians are the persecutions of Christ Iesus when they are imprisoned for Christs sake page 15. Doct. 4. All good duties to God or man are better doone by the helpe of others then alone by our selues pa 21 Doct. 5. A christian friend wil performe any christian duty to his friend page 25. Doct. 6. Christian women should be helpers vnto their husbandes as heires together of the grace of life page 29 Doct. 7. The calling of a Minister is a painfull and laborious a needefull and troublesome calling page 33. Doct. 8. It is the duty of all house-holders to teach and instruct their families that belong vnto them page 38 Verse 3. Doct. 1. The free fauour and mercy of God in Christ Iesus is first and aboue all other things to be desired and prayed for page 48 Doct. 2. Such as are in Gods fauor haue his blessings flowing vnto them and following them page 55 Doct. 3. All blessings temporall and eternall are to be craued from God alone in Christ Iesus page 61 Verse 4 and 5. Doct 1. Men ought to take cause of great ioy to see others growe and proceed in good things page 68 Doct. 2. It is the nature of faith to apply the mercies and promises of God to our owne selues page 76 Doct. 3. It is the duty of the faithfull to pray not onely for themselues but also for others page 82 Doct. 4. True Religion must not onely bee inwardly beleeued but also outwardly confessed and openly professed page 86 Doct. 5. Faith and Loue are the cheefest thinges that commend a man to God and his Church page 95 Doct. 6. Faith in Christ and Loue to the Saints do alwaies go together in all the seruants of God pag. 99. Doct. 7. Christ must be the Obiect of our faith we must looke vnto him and depend vpon him page 106 Doct. 8. The workes of mercy are especially and aboue before others to be shewed to the poore Saints that are godly 111 Doct. 9. Such as truely beleeue in Christ and belong to him are Saints page 117 Verse 6 and 7. Doct. 1. It is our duty to stir vp our selues and others to encrease in good things page 126 Doct. 2. The guifts which we haue receiued must not lye hid in vs but be employed to the good of others 140 Doct. 3. The goodnesse of God bestowed vpon our selus or others must be published abroad and made known to others page 142 Doct. 4. The spiritual graces of God bestowed vpon others doe giue occasion of ioy to the Saints pa. 147 Doct. 5. The workes of mercie are to bee shewed to the poore distressed Saints page 154 Verse 8 and 9. Doct. 1. The Office of the Pastour and Minister of God is an Office of power and authority vnder christ 163 Doct. 2. Gentle meanes are to bee vsed rather then seuere to perswade men to holy duties page 172 Doct. 3. Superiors in guifts or age or both are to bee reuerenced and regarded aboue others pa. 177. Verse 10. Doct. 1. The least and lowest member conuerted to Christ must not bee contemned or condemned page 184 Doct. 2. The same affection that is betweene the Father and the Sonne ought to be betweene the Minister the people committed vnto him 189 Doct. 3. The preaching of the word is the ordinary meanes and instrument of our conuersion and regeneration page 205 Verse 11. and 12. Doct. 1. Christian religion maketh a man profitable and helpfull vnto others that before hath been iniurious and hurtfull page 227. Doct. 2. In godly religious and reformed families are many times vngodly obstinate and vnreformed persons both Children and Seruaunts page 237 Doct. 3. Former Offences albeit great and heynous vppon true repentance are to bee
easily bee resisted by the power of man nay it would in time fall downe of it selfe But seeing the whose Scripture is inspired of God and the doctrine thereof hath him for the Authour the light of it cannot be quenched Thus doth Gamaliell reason in the Councell f Acts 5 39. If this be of God ye cannot destroy it least ye be found euen fighters against God Who can prosper that prouoketh God Or who can look for good successe that fighteth against God and against his ordinances Reason 2. Againe God will bring their deuises to naught and confound all their endeuours that goe about to hinder the course of his word Although they band themselues together and assemble against the Lord and against his annointed yet he that dwelleth in the Heauens shall laugh and haue them in derision hee will breake their bandes and crush them in peeces like a Potters Vessell This the Prophet teacheth Psal 33. g Psal 33 10 11. The Lord breaketh the Counsell of the Heathen and bringeth to naught the deuises of the people The Counsell of the Lord shall stand for euer and the thoughts of his heart throughout all Ages Seeing therefore that the Doctrine of the Gospell is of God and that hee will dash them in peeces with a Scepter of Iron that stop the course of it we may truly conclude that the course thereof cannot be hindered Vse 1. The Vses of this point are many which I purpose breefely to point out that we may proceede First waigh with mee from hence the excellency of the word of God Who is ignorant what opposition hath been and is made against it What resisting and contradiction Yet it keepes on his course and hath his passage in the world and runneth through the whole Earth The Apostle declareth That the thinges which came vnto him turned rather to the furthering then to the hindring of the Gospell h Phil. 1 13. so that his bands in Christ were famous throughout all the Iudgement Hall and in all other places So he saith afterward in this Epistle which we haue in hand I beseech thee for my Sonne Onesimus whom I haue begotten in my bondes Was it not enough for the Apostle to labour when he was free and his Feete at liberty but hee must also spread the Net to catch men in Prison The light of Gods truth can neuer be put out the heat of it cannot bee smothered the power of it cannot bee broken Though the Teachers and Preachers of the word may bee stocked and stoned hewen asunder burned with the Fire slaine with the Sword clapt vp in Prison and fettered in chaines yet the word it selfe i Heb. 4 12. is liuelie and mighty in operation it entreth deepely it discerneth sharpely the thoughts and intentes of the heart True it is therefore the Ministers of the Gospell may be bound but the Gospell it selfe cannot be bound Their hands are bound and their feete are chained when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell Nothing can binde the tongue but feare and infidelity If a man binde an Husbandman he hinders his sowing for he soweth with his handes but the teachers being bound the word is not bound for they sow with the tongue Let vt therefore acknowledge that the preaching of the Gospell hath in it a Diuine power nothing can be matched with it nothing can be compared vnto it The Deuill is called in the Scriptures by sundry Names to declare his power the God of the World the Prince of the Ayre the strong man that ruleth the House and he cannot be displaced and dispossessed but by a stronger But the Gospell is stronger then all the power of Sathan and is able to throw him out for it gathereth a Church where he hath his Throne and ruleth in the hearts of the Children of disobedience it deliuereth men from the power of the Deuill and bringeth them into the glorious liberty of the Sonnes of God If a man were in the shaddow of death and had one foote in Hell the word of God is able to bring him backe againe This is it which our Sauiour said to the seauentie Disciples when they returned from preaching the Gospell and confirming it by Miracles that followed it i Luke 10 18. I saw Sathan like Lightning fall downe from Heauen Where he teacheth that albeit Sathan be strong yet the Gospell is stronger so that he cannot stand before it He hath his ouerthrow by it and falleth downe before it as Dagon did before the Arke So the Apostle sheweth k Act. 26 18. that he was called and sent to Open the eyes of the blind that they might be turned from darknesse to light and from the power of Sathan vnto God We see it also in the example of Christ himselfe vpon the Crosse who conuerted the Theefe gaue him faith and repentance and assured him of eternall blessednesse in the heauens The Apostles were forbidden to preach the Gospell through the mallice and madnesse of the High-priestes they were apprehended and imprisoned they were scourged and euilly intreated yet they regarded not the wordes they despised the threatnings of all their enemies and continued to sound out the Gospell in all places Paul and Silas praied and sung Psalmes vnto God in prison and I gained the Iayler to the Faith l Acts 16 30. verifying that which the Apostle speaks in another place m 2 Tim. 2 9. I suffer trouble as an euill doer euen vnto bondes but the word of God is not bound Indeede sometimes it falleth out that the holy Seruants of God haue their hands tyed their feet fettered their bodies imprisoned their tongues cut out that they cannot speake to the people but euen then the word is not bound for then their constant suffering and patient bearing of the crosse doth as by a liuely voyce publish and proclaime the truth of the Gospell for which they suffer and serueth to win many to the Faith of Christ So then the patient suffering of the faithfull though they speake not with their tongues is as a solemne preaching and hath the nature of an effectuall Sermon to gaine many to the Faith Vse 2. Secondly wee see it is in vaine to set our selues against the Gospell of Christ and the Ministers of God that bring it vnto vs. True it is the World endeuoreth nothing more then to hinder the truth and to drowne all memory of the glad tidings of saluation but all their labour is lost and all their purposes shal be frustrate The Tyrants of the Earth may bind the professors of the Gospell but the Gospell it selfe they cannot binde and the course of it they cannot withstand Paul was cast into prison yet he freely preached the Gospell of the Kingdome to all that came vnto him Let all those that say it is in vaine to serue God and to pray vnto him know for a surety that it
them and one with them nay we are ioyned with Christ and made one with him so that the deeper we sinke downe vnder the crosse the more we are likened to the son of God This is it which he teacheth his Disciples g Mat. 5 10 11. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heauen blessed shal ye be when men reuile you and persecute you and say all manner of euill against you for my sake falsly See here a difference between the spirit of God all carnal men All men indeed desire to be happy and blessed in this life in the life to come and they are much deceiued in their iudgement and estimation of true happinesse How many are there that account happinesse to consist in honors pleasures preferments riches friends peace prosperity plenty abundance and worldly dignities and esteeme of troubles afflictions crosses shame persecutions losses as the greatest miseries that can befall the Sons of men But God accounteth otherwise of them and would haue his Saints that suffer for a good conscience to account otherwise of them then the world accounteth seeing the fruits of mens wickednesse are turned to be the meanes of our blessednesse The Apostle Peter teacheth the Church this Lesson h 1 Pet. 3 14. Who is it that will harme you if ye follow that which is good Notwithstanding blessed are ye if ye suffer for righteousnes sake yea feare not their feare neither be troubled Christ our Sauior teacheth that to such belongeth the kingdome of heauen though they be accounted vnworthy of the coÌpany of men yet they shal enioy the blessed society of Christ and his holy Angels though they be driuen out of house home yet they shall haue their habitation in the Heauens though they be taunted and tearmed by the most odious names among men yet they shall haue praise and honour of God and their names are written in the Booke of life Vse 3. Lastly we are put in mind by this doctrine of a necessary duty that we faint not vnder the crosse but go boldly forward with our profession vnto the end and reioyce in our afflictions If we did suffer as euill doers as murtherers and malefactors wee could haue no comfort in our sufferings Hence it is that the Apostle chargeth i 1 Pet. 4 15. 1 Pet. 3 17 18 That none of vs suffer as a Murtherer or as a Theefe or an euill Doer or as a Busie-body in other Mens matters But if a Man suffer as a Christian let him not bee ashamed but let him glorifie GOD in this behalfe Many men suffer shame and reproach but it is for their offences in such sufferings we want peace of conscience and comfort vnder the crosse If we suffer as drunkards as robbers as riotous persons we suffer for our merits and deserts we cannot reioyce and be glad when we suffer in this manner But it is better if the will of God bee so that we suffer for well doing then for euill doing for Christ also hath once suffered for sinnes the iust for the vniust that he might bring vs to God Wherefore if God at any time call vs out for the Gospels sake to suffer aduersity let vs heerein reioyce with an exceeding great ioy and neuer be ashamed of the Gospell which is the power of God to saluation vnto all that beleeue Many k Phil. 3 19. there are that glory in their own shame but some are ashamed of their glory We see how many make a mocke of sinne and foame out the froth and scumme of their owne shame they striue who shall exceede and excell one another in drinking in reuelling in whoring in all vanitie and are not ashamed nay they are past all shame It were as great a shame for vs to bee ashamed of our glory as it is for these to glory in their owne confusion and shame Now to endure affliction for the Faiths sake is our glory and honour and therefore let no man be ashamed of it As for those that are ashamed of the Crosse let them also bee ashamed of the Gospell yea of Christ which is the subiect and substaunce of the Gospell Our Sauiour declaring that this must be the condition of all the Seruants of God to be reuiled and persecuted saith l Math. 5 12. Reioyce and bee glad for great is your reward in Heauen for so persecuted they the Prophets which were before you And the Apostle Peter m 1 Pet. 4 13. willeth the Iewes to reioyce inasmuch as they are partakers of Christes sufferings that when his glory shall appeare they may be glad and reioyce For if it bee no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimonie of a good conscience what greater matter of reioycing can there be offered vnto vs in the midst of our sufferings What greater occasion of gladnesse and cheerefulnesse of heart can we haue seeing the goodnesse of the cause swalloweth vp the disgrace of the crosse and the glory of the Gospel ouer-shaddoweth all the shame of persecution This made the Apostles depart from the councell of the Pharisies n Acts 5 41. Reioycing that they were counted worthy to suffer for the Name of Christ and the preaching of the truth So the Hebrewes are commended o Heb. 10 33 34. Who being made a gazing-stocke by reproaches and afflictions and becomming Companions of them which were so tossed too and fro did suffer with ioy the spoiling of their goods knowing that they had in Heauen a better and an enduring substance Of Iesus Christ c. Before wee heard that Paule entituled himselfe a Prisoner Now let vs see whose Prisoner he was He was imprisoned by the authority of Caesar and the malice of the Iewes yet for the cause of Christ the preaching of the Gospell to the Gentiles The cause of his bands and imprisonment was not the committing of any hainous crime but the publishing of the glad tidings of saluation to the world In this sense that Paul is a prisoner for Christ that is for the confessing and preaching of Christ he cals himselfe oftentimes by this title as Eph. 3 1. For this cause I Paule am the Prisoner of Iesus Christ for you Gentiles These words are taken in this place passiuely not actiuely passiuely in that he suffered imprisonment for Christs cause and was cast into prison for the maintaining of the glory of âhrist not actiuely as if Christ had put him in prison for in this sense he might be cald the Prisoner of Caesar to whom he had appealed that the enuy of the Pharisies and mallice of the Iewes might be repeaâed and defeated Doct. 3. The persecutions of all true Christians are the persecutions of Christ The doctrine from hence is this that faithfull ãâã afflicted for the truth may account their tribulations afflictions to be the tribulations and persecutions
suffer with Christ we shall raigne with him if we dye with Christ we shall liue with him if we n Rom. 8 29. 2 Tim. 2 11 12 1 Pet. 4 12. be made like vnto him in ignominy wee shall be made like vnto him in glory The Apostle Peter exhorteth the people of God Not to thinke it strange concerning the fiery tryall which was among them to prooue them as though some strange thing were come vnto them but to reioyce inasmuch as they were partakers of Christs sufferings If any thing be able to lift vp your handes and to raise vp your harts vnder the Crosse this consideration is able to refresh our weaknesse and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded then if the load were laid vpon Christ himselfe On the other side this serueth to terrifie the hearts of all persecuters of the godly and Enemies of all righteousnesse they can neuer escape the hand of God and of Christ whom they do persecute in his members They haue not to doe onely with men like vnto themselues but with him that is the eternall God against whom they can neuer preuaile This is it that deceiueth the proud persecuters of the poore people of God they dreame they haue to doe no further then with weake men who are not able to resist them and that they haue no farther account to make But they must know that their persecutions reach to Christ and that they slander reuile reproach and hurt the person of Christe himselfe so often as they slander reuile reproach and hurt the least and lowest member of Christ and therefore shall not escape fearefull punnishment Hence it is that Christ speaking vnto Saule when hee was conuerted to the Faith o Acts 9 5. It is hard for thee to kicke against prickes It is therefore a fearefull thing to be a persecuter p 2 Thess 1 6. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels c. So the Apostle Iohn describing the tribulation of the Church saith q Reuel 2 10. Behold it shall come to passe that the Deuill shall cast some of you into Prison He doth not say the persecuters shall doe it but the Deuill because he ruleth in them hee carrieth them to do his will albeit they be blind and see it not albeit they be hardned and vnderstand it not albeit they be senselesse and regard it not And our Brother Timotheus c. Heere is the second person writing this Epistle Paule ioyneth vnto him Timothy a man of reuerent account and famous in the Church as he doth in many other places of his Epistles The former Epistle to the Corinthians r Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes the latter by Paule and Timothy Paule and all the Bretheren which he had with him at Rome ioyned together in the writing the Epistle to the Galathians Paule Siluanus and Timothy wrote the Epistles to the Thessalonians So in this place Paule ioyneth Timothy with him in his suit because howsoeuer he were in great credit with Philemon and able to obtaine a great matter at his hands yet he knew he should preuaile better by the helpe and assistance of another then he could do himselfe alone seeing two may preuaile more then one He honoureth him also with the name of a deere Brother whom oftentimes hee calleth his naturall Sonne that his guiftes and graces may be considered with his person and carry the greater waight in his suite and so Philemon sooner yeeld his consent and grant this request beeing requested and as it were set vpon by so many Doct. 4. All duties are better done by the help of others then alone by our selues From this practise of the Apostle we learne that what good thing soeuer we enterprise and take in hand wee shall better effect it with others then alone by our selues The ioyning vnto vs the hand and help of others is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them This the Wise man teacheth Eccl. 4. when he saith Å¿ Eccles 4 9 12 Two are better then one Abimelech being directed by God to stirre vp Abraham obtaineth by his meanes t Gen. 20 17. who prayed for him that which he could not compasse and accomplish alone by himselfe The like we might say of the three friends of Iob they obtained the fauour of God u Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob which without him they could not obtaine Absolom not beeing x 2 Sam. 14 4 able to purchase procure of himselfe the good will of his Father moueth Ioab to deale for him Ioab vseth the helpe of the subtill Woman of Tekoah whereby hee is reconciled to his Father Heereby it commeth to passe y Ephe. 6 18. Col 4. 3. 2 Thes 3 1. that Paule so often requesteth and requireth the prayers of the Church that vtterance may be giuen vnto him that he may open his mouth boldly to publish the secrets of the Gospell All these places of Scripture prooue plainely and directly vnto vs that what matter of waight and importance soeuer we enterprise and goe about it is good for vs to take to our selues the helpe of others to further vs therein Reason 1. The truth of this Doctrine will better appeare vnto vs if wee weight the causes and consider the reasons For first the labour and wages of two is better and greater then of one alone In all doing of duties there z Psal 19 11. is profit reward but where greater strength is ioyned and force vnited there is greater fruit of the labour seene This is the reason vrged by the Wise man Eccle. 4. where the Doctrine hath his confirmation when hee had taught that two are better then one he addeth immediatly a Eccle 4 9. For they haue better Wages for their labour It maketh vs hauing company to be more cheerefull in labouring it deuoureth the tediousnesse and wearisomnesse of the worke and it prouoketh vs to an holy emulation who shall goe before each other Hence it is that Christ Iesus calling and sending out his Apostles b Mar. 6 7. Mat. 10 2 3. did send them forth two and two and the Euangelist doth couple and as it were yoake them together Peter and Andrew Iames and Iohn Philip and Bartlemew Thomas and Mathew c. Thus they were sent and thus they laboured together When God had called Moses to go to Pharaoh and to will him to let his people go he sent him not alone but ioyned vnto him his brother Aaron When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles c Luke 10 1.
God All time is esteemed to little and to short that is spent in pleasures in Carding in Dyeing in Drunkennesse in vanitie and in all wickednesse neuer considering that we ought to number our dayes and redeeme the time because the daies are euill To Philemon our deare Friend and Fellow-labourer c. Hetherto we haue spoken of the persons writing Now wee are to proceede to the persons to whom this Epistle is written which are foure in number whereof one is chiefe and principall the other such as are ioyned to him as lesse principall The cheefe person heere named is Philemon Touching this Philemon who he was and of what calling and condition it is not agreed among all Some thinke he was in the Ministery and of some Ecclesiasticall function u Cal. in Epist. Phil. Piscat in hanc locum Rolloc annlis in Epistol Phil. because the Apostle calleth him a Fellow-labourer But the opinion and iudgement of these men is not certaine and the reason whereuppon it standeth is weake and wauering Rather he appeareth to be a Citizen of Colosse of good wealth and worship because both the Pastor of that Church was Archippus as appeareth Coloss 4 Say vnto Archippus looke to thy Ministry that thou fulfill it And many other are called by this honorable Title of Fellow-labourers who neuer had calling to preach the word as appeareth in diuers places where Paule saluteth not only priuate persons but Women who were not to teach publikely in the Church by this Name as Rom. 16. Phil. 4. 3. Iohn Now the Apostle vseth two reasons to perswade him to yeeld to his suit and earnest request the one of friendship and familiarity that was betweene them the other of his zeale and forwardnesse in furthering the Gospell as indeed it is the duty not onely of the Ministers but of all the godly to promote the doctrine of the gospell and to labour much in the Lord by their prayers workes counsels endeuours and imployments So then in regard of the neere coniunction of Christian loue and common labour in the truth and for the truth the Apostle hopeth to preuaile with him Doct. 5. A Christian friend wil performe any Christian duty to his friend From hence wee learne this Doctrine that where true Christian loue is there is a willing and ready performance of all Christian duties one to another Christian friendshippe and familiarity ought to preuaile much to intreat and obtaine duties of loue one from another and to stay vnchristian and vncharitable courses When a contention grew betweene Abraham and Lot and betweene the Heard-men of their Cattle Abraham said vnto him x Gen. 13 8. Let there be I pray thee no strife between thee and me neither between my Heard-men and thy Heard-men for we are Brethren Ionathan and Dauid a paire of sure and fast friendes entred into a couenant of peace and amity either with other y 1 Sa. 18 2 3. this loue would not suffer any euill to be pretended and plotted against each other which they did not willinglie disclose and discouer Dauid loued him as himselfe and Ionathan reuealed and bewrayed the counsell and conspiracy of his Father euen to the danger of his owne life and the losse of a kingdome He preferred the maintaining of frendship before the gaining of a kingdome The loue that was in Christ to his disciples caused him to reueale to them all things that he had from his Father z Iohn 15 15. Henceforth cal I you not seruants for the seruant knoweth not what his M. doth but I haue called you friends for all things that I haue heard of my Father haue I made known to you When Christ sitting at the table told the disciples that one of theÌ should betray him into the hands of Sinners Peter moued Iohn whom Iesus loued and who leaned on his breast to aske who it was of whoÌ he spake being assured he would not deny to tell him because he loued him This the Apostle teacheth b Rom. 5 7. Doubtlesse one will scarce die for a righteous Man but for a good man it may be that one dare dye So in this Epistle that now we haue in hand verse 9. he saith For loues sake I beseech thee for my Sonne Onesimus All these seuerall places serue to point out and to proue this truth vnto vs that a friend a true Friend a true Christian friend will not deny but readily performe any Christian duty to his friend Reason 1. The Reasons are first because true Friendes are as one Soule in two Bodies They agree in one they consent in one they take such sweete counsell together and are partakers one with another in weale and woe The Heathen could say c Arist Eth. lib 8. c. 1. Cicer. lib de Amicit. that all things are common among friends and that a sure friend is as another the same It is said to this purpose that Dauid loued Ionathan as his owne Soule 1 Sam. 18. So Luke speaking of the faithfull members of the Church saith d Act. 4 32. The multitude of them that beleeued were of one heart and of one Soule neyther any of them saide that any thing of that which he possessed was his owne but they had all thinges common Seeing then that such as are ioyned in Christian friendship haue one Soule one heart one will one purpose how can they but performe all good thinges one to another Who can deny any thing to himselfe Who hateth his owne flesh or doth not nourish and cherish it by all the meanes he can How then shall not Friends that haue a Title and interest one of another demaund and obtaine any thing that is iust and equall Reason 2. Againe this is a note of true loue that it seeketh not his owne good but seeketh and desireth the good of his Brother The loue that aymeth and endeth at it selfe is nothing else but selfe-loue whereof there is great store in the World when Men respect nothing but their owne profite But true loue is so occupyed about the thing loued that in regard thereof it is oftentimes negligent about it selfe not enioying all the liberty or commodity that lawfully it may haue The Apostle e 1 Cor. 13 4 5 describing the properties of loue saith Loue suffereth long it is bountifull loue enuyeth not loue dooth not boast it it selfe it is not puffed vp it disdaineth not is seeketh not her owne thinges it not prouoked to anger it thinketh not euill Seeing then this is one of the fruites and properties of loue that it is ready to neglect it owne priuate profit and pleasure in regard of the thing loued wee cannot doubt of a carefull performance of all duties and demaundes that are required of it where it is Vse 1. Let vs see the Vses of this Doctrine First seeing Christian friendship will performe Christian duties wee learne that a Christian Friende is a sure Friend and Christian friendship
Surely mine Enemy did not defame mee for I could haue borne it neyther did mine Aduersary exalt himselfe against me for I would haue hid mee from him but it was thou ô Man euen my Companion my Guide and my Familiar which delighted in consulting together and went into the house of God as Companions This falsehood haue the faithfull felt in all Ages This had Christ himselfe experience of being betrayed of one of his owne Disciples and Houshold So haue his members continually prooued the same beeing exercised by the deceipt of false Bretheren This was the sinne of Caine n Gen. 4 8. Who spake friendly to his Brother but when he had him alone in the Fielde he rose vp against him and slew him This was the sinne of Ioab o 2 Sam. 20 9. his false and fraudulent dealing with Abner and Amasa he spake peaceably but meant treacherously Art thou in health my Brother And so smote them with the sword that they dyed This was the sinne of Iudas p Mat. 26 48. who had Haile Maister in his mouth and couered the hollownesse and Hypocrisie of his heart with the kindnesse of a Kisse but this was a token of his Treason and the signe that he had giuen to apprehend him It was not a Kisse of loue but a Testimony of his villany and therefore Christ saide vnto him Betrayest thou the Son of Man with a Kisse Hence it is that the Apostle Iohn exhorteth 1. Iohn 3. q 1 Iohn 3 18 19. My little Children let vs not loue in word neither in tongue onely but in deede and in truth for thereby we know that we are of the truth and shall before him assure our hearts This is the true loue which standeth not in word but in deede which lyeth not in the tongue but in the heart which consisteth not in an outward shew but in the inward truth Such was the loue of the godly gathered together after the ascention of Christ they loued together in truth and had all thinges common in the vse For r Acts 2 44 4 32 34 35. all that beleeued were in one place and had all thinges common they were of one heart and of one Soule neyther any of them faide that any thing of that which he possessed was his owne neyther was there any among them that lacked Where the Euangelist declareth that their harts and affections were so ioyned in God that being all members of one body they could not suffer their fellow-members to bee destitute accounting the defeating and defrauding of them as it were a spoyling and robbing of themselues Wee must not deny our helpe to them that are in Christ but shewe our selues ready to cloath him to feede him and to visite him in all his members as wee shewed before otherwise wee are no true members but dead members And to our deare Sister Apphia c. Hitherto we haue spoken of the first and cheefe person to whom the Epistle is directed Now let vs come to such as are lesse principall being ioyned with him which are these first Apphia Secondly Archippus Thirdlie the Familie of Philemon to whom this Epistle was to bee read The first that commeth to bee considered is Apphia whom he calleth a beloued Sister This Woman seemeth to be the Wife of Philemon my reason is because she is placed immediatly after Philemon and before the Minister and Pastor of the Church For no cause can be assigned why she should follow Philemon and goe before Archippus but that she was the Wife of Philemon and therefore the Apostle ioyneth her next vnto him in place as she was ioyned to him by the ordinance of God And this Å¿ Chrysost hom 1. in Phil. Theophyl in Epist Phil. is the iudgement of many Now as Paule before did ioyne with himselfe Timothy so in this place he ioyneth Apphia as a Companion with Philemon that thereby he might make the way more open to obââ¦ine his purpose Good Women ought to doe much with their Husbandes and the Apostle prouoketh her by naming and saluting her to be a moouer and perswader of her Husband to this charitable and Christian duty Doct. 6. Christian women should be helpers of their husbands We learne from hence that it is required of all Christian Women to be helpers and furtherers of good things in their Husbands It is the dutie of Wiues to stirre vp and spurre vp their Husbands to all Christian duties and holie fruites of Religion The ende of her Creation was that she should bee an Helper vnto Man especiallie in the best thinges for the Woman was made for Man and not Man for the Woman and therefore GOD saide from the beginning t Gen. 2 18. It is not good for Man to bee alone let vs make him an Helper meete for him Salomon describing in the Booke of Prouerbes a vertuous Woman whose price is farre aboue u Prou. 31 10 11 26 27. the Pearles he saith The heart of her Husband trusteth in her and hee shall haue no neede of spoile Shee will doe him good and not euill all the daies of her life c. She openeth her Mouth in Wisedome and the Lawe of Grace is in her tongue shee ouer-seeth the waies of her Household and eateth not the Bread of idlenesse An example of this dutie wee haue in the Wife of Manoah the Mother x Iudg. 13 22 23. of Sampson when her Husband was greatly affrighted and astonied at the sight of the glorious departure of the Angell of God who ascended vp in the flame of the Altar and cryed out in the perplexitie of his Spirit and terrour of his heart We shall surely dye because we haue seene the Lord She encouraged him and comforted him being greatly cast downe If the Lord would kill vs he would not haue receiued a burnt offering and a meate offering at our handes neither would hee haue shewed vs all these thinges nor would now haue told vs any such Another example we haue in the Shunamite a Woman of great estimation when she perceiued the Prophet Elisha to come often that way y 2 King 4 9. she saide vnto her Husband Behold I know now that this is an holy Man of God that passeth by vs continuallie let vs make him a little Chamber I pray thee with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. Where we see she stirreth vp her Husband to doe good to the Prophet and to prepare him a study by himselfe fit for his Meditations And the Apostles doe often vrge this duty and teach that all Women should bee helpess not hinderers furtherers not discouragers stirrers forward not houlders backeward from good things Reason 1. The Reasons are plaine For first they may by the gracious goodnesse of GOD be blessed Instruments to winne their Husbands to the Faith by beating
Children of God c Psal 123 3. Haue mercy vpon vs ô Lord haue mercy vpon vs for we haue suffered to much contempt This is the direction that the Apostle Iames giueth d Iames 5 5. If any of you want wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him This is that which the Apostle both teacheth and craueth The Grace of our Lord Iesus Christ the loue of God and the Communion of the Holy Ghost be with you all The like we see vsed by the Apostle Iohn Reuel 1. 4. All which testimonies serue directly to teach vs that what blessings soeuer we want we must beg them of God and of him onely Reason 1. Let vs see the Reasons to confirme vs in this truth First God is the fountaine of all good thinges and the Well-spring of all graces whatsoeuer Hee is a most bountifull and liberall Giuer none can helpe vs but he alone If hee shut his handes who can open them If hee stoppe his eares who can heare If hee turne awaie his eye from vs who can see our wantes If hee close vp his heart who can shew mercie Hence it is that the Apostle saith e Rom 11 36. For of him and through him and for him are all thinges to him bee glory for euer Amen And Iames in the first Chapter of his Epistle Iam. 1. 17. f Iames 1 17. Euery good giuing and euery perfect guift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shaddow of turning Reason 2. Secondly the three persons in Trinity doe worke ioyntly together euen from the first beginning of our creation to the last finishing of our saluation It is said all things were made by the Sonne g Iohn 1 3. and that without him nothing was made that was made the Spirit also did sustaine and vphold that confused Lumpe which was the matter of the vniuersall so that they are said and set downe to be Creators as well as the Father In the worke of our saluation the Father willeth it and electeth vs the Sonne meriteth and deserueth it the Holy Ghost applyeth and appropriateth it This is it which Christ himselfe h Iohn 5 17. 16 13. saith Ioh. 5. My Father worketh hitherto and I worke And Chap. 16. When he commeth which is the Spirit of truth he will lead you into all truth So we might say the like touching the guifts of Sanctification and Iustification the Father forgiueth and washeth away sinne by the blood of Christ through the sprinkling of the Spirit he mortifieth sinne by the power of the death of Christ through the working of the Holy Ghost he raiseth vnto newnesse of life by the power of Christes Resurrection applyed by the Spirit hee iustifieth vs by the righteousnesse of Christ imputed and appropriated vnto vs by the Spirit Seeing therefore that God is a most munificent and liberall giuer rich vnto all and niggardly to none and seeing these three persons beeing one God doe worke ioyntly together in all things touching the creation of the World and the saluation of man and the redemption of our Soules it followeth whensoeuer we want any guifts needefull for Soule or body for this life or the life to come we must aske the supply of them at the handes of God onely the Father the Sonne and holy Ghost Vse 1. Now let vs handle the Vses breefely that arise from hence First we see that it is necessary for all that would pray aright and would obtaine that which they desire to be well instructed in the Vnity of the Godhead and the Trinity of the persons and to know the distinct properties of the persons without the vnderstanding whereof wee worship not the true God but an Idoll Our Sauiour in his conference with the Woman of Samaria chargeth the i Iohn 4 12. Samaritans to worship they know not what so doe many in our dayes both Heretiques and ignorant persons they call vppon God confusedlie but they haue no particular knowledge of God at all We must conceiue no otherwise of God in our minde then he hath expressed in his word The scripture teacheth to knowledge to beleeue to worship one God and him onely If we conceiue or imagine or receiue a multiplicity of Gods wee turne the truth of God into a lie and we erect vnto our selues so many Idols Againe the same Scripture setteth before vs three persons in that Godhead the Father which is the first person in the Trinity of himselfe the Son which is the second person begotten of the Father the holy Ghost which is the third person proceeding from the Father and the Sonne The Father is God the Sonne is God the holy Ghost is God and yet these three persons are not three Gods but one onely God And heere we haue in this place a notable Testimony of the God-head of the Sonne where the Apostle desireth and prayeth for grace and peace to be giuen to Philemon and his Wife to Archippus and the Church not onely from God the Father but from the Lord Iesus Christ This had bin monstrous horrible Idolatry and blasphemy Lastly if Christ had not bin in Nature Maiesty and glory equal with the Father hee of whom and from whom we craue spirituall and eternall gifts k Iohn 1 16. And of whose fulnesse we receiue and grace for grace must be confessed and beleeued to be God but such is Christ Iesus and therefore let this be an article of our Faith written in our hearts acknowledged with our mouth and confessed in the Church for euer that Christ is true God Vse 2. Secondly all good things are to be craued of God whether it be the supplying of his graces or the remoouing of our troubles we are taught to goe immediatly to God by Christ whensoeuer he blesseth vs and to returne vnto himselfe the praise of his owne worke This duty being required it serueth to meete with many corruptions that are too common in the world It conuinceth such Heathnish minded men as are of dead harts and haue no spark of the life of Gods Spirite in them that receiue and swallow vp daily diuers blessinges yet neuer looke to GOD that blesseth them but wee are like vnto the Swine that goe groueling to the ground like the Horse and Mule that haue no vnderstanding at all and so vse all the profites and pleasures of this life without any acknowledgement and consideration from whence they come and of whom they haue receiued them l Ezek. 32 6. or like vnto the Israelites when they had forsaken God They sate downe to eate and drinke and rose vp to play or as c Gen. 25 34. Esau He did eate and drinke he rose vp and went his way he filled his paunch and such was his prophanenesse that hee was touched with nothing These men doe daily deuour infinite
20. according to that which the Prophet hath They that reward euill for good are mine enemies because I follow goodnesse This agreeth with that which Christ told and taught his Disciples u Iohn 15 19. If ye were of the world the world would loue his owne but because ye are not of the World but I haue chosen you out of the World therefore the World hateth you Thus much touching the deciding of the doubts and answering of the questions that arise out of these two verses Now let vs come to the obseruations that arise therein Obseruations out of these verses The wordes beeing interpreted and diuers questions answered let vs see what points offer themselues fitly to bee deserued First he beginneth with a thanksgiuing to teach that it is meete and necessary to giue thanks to God for benefits receiued at his hands according to the Doctrine of the Apostles x 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus Wee are ready to forget such mercies as we haue receiued and thereby make our selues vnworthy of further fauour Secondly consider to whom he giueth thankes to God not to any Saint or Angell or any Creatuâ⦠to guide vs in the performance of this duty Thirdly marke the person for whom for Philemon so that wee are not onely bound to giue thankes for our selues but for other especially when we see Gods word to bring forth fruit in the hearts of Men. Thus doth Paule in this place reioyce for the godlinesse of Philemon and euery where in his Epistles sheweth himselfe exceeding glad for the conuersion of Nations and people to the Faith Thus the Church of the Iewes y Gal. 1 23. are said to glorifie God when they heard of Paules conuersion This is the dutie of all Christians specially of the Ministers to pray continually for the Flock committed vnto them and to praise the name of God for their increase in godlinesse Fourthly obserue that first he mentioneth his thanks-giuing then his praiers for him so that he ioyneth the one with the other Whereby we see that prayers conceiued for our selues or others are not to bee seuered from giuing of thankes For no man is so perfect in this life but be hath neede of dailie encrease in grace and therefore we must so giue thankes for our Bretheren to God in regard of the graces of his spirit which they haue receiued that wee also pray incessantly for their growth in those graces Besides no man standeth so firmely rooted and grounded in grace but hee may fall and by his fall haue his guifts lessened and diminished vnlesse he be strengthened and stayed vp by the meanes and helpes that God hath appointed among the which are Prayers both our owne and others Fiftly hee saith his Faith and loue were heard off and spread abroad farre and neere so that wee see Gods graces bestowed vpon vs will not be hidden and concealed We are set as vpon a Theater to be seene all mens eies are fixed vpon vs all Mens mouths will bee opened to speake of vs z Rom. 1 8. 1 Kin. 18 13. and all mens eares will listen what they can heare of vs euen then when they are absent from vs. On the otherside what euill soeuer we commit wee cannot conceale and couer we haue many eies vpon vs we shall haue a thousand eares to hearken and ten thousand mouths to prattle against vs so that we must so walke as we saw many with vs and many saw vs how we walke Sixtly wee see heere a notable difference betweene vnfained praise and fained flattery The Apostle without any faining and fawning rehearseth in this place the commendation of Philemon a 1 Thes 1 â 2 13 5 6. as he doth in other places of the whole Churches thereby to encourage them in well doing and to stirre them vp to continue fast and faithfull to the death and to hasten to the end of the race set before them But such as flatter and vse colourable wordes are wholy at the becke of others extolling and admiring whatsoeuer they doe or speake whether it deserue praise or dispraise It standeth vs vpon to consider whom we praise and wherefore we praise them that it be for such good thinges as appeare to be in them I giue thankes to my God c. The Apostle finding and hearing of the excellent and worthy graces of God that were in Philemon was mooued with great ioy and thereby stirred vp to blesse and praise the Lord God Doct. 1. Men ought to take cause of great ioy to see others grow and proceed in good things We learne from hence that al Christians especially Teachers are greatly to reioyce and praise God when they see or know or heare that professors prosper and grow forward in heauenly graces It is a matter of great ioy and comfort to see men grow in graces as they doe in yeares and to encrease in heauenly things as they multiply their daies When the Prophet Dauid saw the forwardnesse of the people in offering willingly vnto the Lord with a perfect heart for the building of the Temple l 1 Chron. 29 10. He reioyced exceedingly and blessed the Lord before all the Congregation And Psal 122. I reioyced m Psal 122 1. when they said vnto me Come let vs goe into the house of the Lord. The Apostle writing to the Romanes giueth thankes through Iesus Christ for them all n Rom. 1 8. Because their Faith was published throughout the whole world When the Churches of Iudea heard that Paule a Persecuter was conuerted to the Faith and made a Preacher of the Faith which before he destroyed o Gal. 1 22 23 They glorified God for him The Apostle Iohn writing to an elect Lady whom he loued in the truth saith p 2 Iohn 4 3 Iohn 3 4. I reioyced greatly that I found of thy Children walking in truth as we haue receiued a Commaundement of the Father And writing to Gaius he saith I reioyced greatly when the Brethren came and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then these to heare that my Sonnes walke in veritie By these seuerall places alleadged as by so many witnesses produced wee see that it is our duty greatly to reioyce when we behold the Gospell flourish and the professors of the Gospell grow forward in good things Reason 1. And there are many reasons to warrant and confirme this Doctrine First it serueth exceedingly to aduance the glory of God that men grow in godlinesse which ought to be an effectuall reason to mooue vs to reioyce for what is there that should more cheere and reioyce vs then when Gods Name is magnified and his truth extolled among the Sonnes of Men. In all things that we doe if we doe them aright we should ayme at Gods glorie Now as the Name of GOD is
delight hath the Nurse then to see her child liue in health grow vp in strength and stature and prosper in the world So there is no comfort like to this comfort no ioy like to this ioy no delight like to this delight to behold the haruest of the Lord the sheepe of Christ the Children of God to flourish and to encrease more and more to grow from faith to faith from grace to grace b Ephe. 4. 13. vntill they all meet together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Hence it is that after the Apostle had testified his ioy and thankes to God for the faith and loue of the Colossians he addeth c Col. 19. 10. for this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all thinges being fruitfull in all good workes and increasing in the knowledge of God and let vs by this example comfort our selues in such as increase in good thinges and pray for such as are comming forward We liue in a decaying and declining time wherein many haue forgotten their first loue we see the cold season and Winter of all Godlines wherein men are frozen in the dregs of Sinne. Wee may behold with our eyes if we be not starke blinde a generall wasting languishing and consumption of the heate and heart of Religion If then in this common pining of the vital parts we may discerne any reuiuing and refreshing to appeare or any flourishing of Godlines which seemed dead at the root to spring vp let it be a comfort vnto vs and teach vs to giue God the glory who maketh light to come out of darkenesse and life to arise out of death This serueth to reproue those that neuer desire the profiring of their people nor regard what their estate and how their standing is in heauenly thinges they neuer consider whether they goe forward or backward whether they grow vpward or downe-ward to Heauen or to Hell to God or to the Deuill to Saluation or to damnation These are they that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them ouerseers These are they that liue of the Alter but care not to minister at the Alter they will be sure to reape carnall things but they haue no conscience to sow spirituall thinges They liue of the Gospell but they will not preach the Gospell The Apostle testifying his longing and thirsting after the saluation of the Church said I seeke not yours but you But these men if they would speake the truth from their hearts might say we seeke not you but yours we care not what become of you so that we may find the sweetnes of that which is yours How farre are these from the zealous affection of the same Apostle who became all thinges to all men if by any meanes he might saue some he teacheth that a necessity lay vpon him to preach the Gospell and denounceth a woe vpon himselfe if he preach not the Gospell Let vs all in our places follow his example and pray vnto God to giue the grace of conuersion to turne the hearts of men to the sauing knowledge of the Gospell and where he hath granted this mercy let vs pray him to encrease it more and more and to continue it vnto the day of Iesus Christ Vse 2. Secondly as the growing in good thinges is matter of ioy so on the other side it is caused of great sorrow and griefe of heart when the professors of the saith and hearers of the word and such as seemed louers of the truth do not profit but reuolt do not goe forward but goe backward do not grow better and better but become worse and worse It must not seeme strange that great sorrow ariseth vnto the seruants of God when men do not profit in good thinges We see what worldly sorrow is found in worldly men that causeth death the least occasion of losse the least feeling of trouble the least crossing of their humors can draw from them abundance of teares But such as are led by the spirit of God are spiritually minded d 2. Cor. 7. 10. they haue godly sorrow that causeth repentance vnto saluation not to be repented of This was in the Prophet Dauid when he saw a decay in Godlines and a growing in wickednesse e Psal 119. 136. mine eyes gush out with Riuers of water because they keepe not thy law This was in the Prophet Ieremy f Ier. 9. 1. and 4. 19. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slaine of the Daughter of my people This was in Christ our Sauiour when he came neere to Ierusalem he beheld the Citty and wept for it g Luke 19. 41. 42. O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are hid from thine eyes This was in the Apostle Paule when he saw the reuolting and back-sliding of the Galathians h Gal. 4. 19. and 5. 7. O my little Children of whom I trauaile in Birth againe vntill Christ be formed in you I am in feare of you least I haue bestowed on you labour in vaine ye did runne well who did let you that ye did not obey the truth This is a speciall note to discerne and distinguish true Pastors from hirelings and faithfull shepheards from Wolues for the true Ministers of Christ are inwardly touched and grieuously pained to behold the present sinnes of the people and the future iudgments of God hanging ouer their heads This is a great griefe of heart and goeth neere them to see so little growth of Godlines so little fruit of their labours so great encrease of all vngodlines This reproueth those that make a mocke of sinne and can laugh as heartilie at the committing of iniquitie as at the best ieast and the greatest sport If we begin once to laugh at sinne we will not make any conscience to commit it When once we do not sticke to ieast at it we will quickly come to it in good earnest When we can make a play of it there is but a short step to put it in practise The very Heathen i Plutar. in Solone Valer. Maxim lib. 2. Cap. 6. saw thus much that had but halfe an eye that if they suffered euill to be committed merrily and in sport they should finde it practised in their earnest contracts common affaires And many of the heathen by other Heathen are commended k Tacit. in his description of Germany among whom vices were neuer laughed at But how many are there among vs that would be counted and are indeed called Christians
who come farre behind the blinde Infidels who are open ieasters at euill and deriders of good This laughing is the beginning of euill when ieastes turne to good earnest and wordes into deeds These men are farre from the practise of those whom we heard before commended out of the word of God and from the Godly affection of Dauid and Ieremy of Paule and Christ himselfe who mourned in soule to behold the sinnes that raigned and were commonly practised in their daies This is a notable signe and assurance to our owne hearts that we hate them indeede when they do draw out of vs buckets of water and riuers of teares This griefe of heart was in the Apostle writing to the Phillippians when he saw the loose behauiour of of many that professed Christ in word but denied him in deed of whom he saith l Phil. 3. 18. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the Crosse of Christ whose end is damnation whose God is their belly whose glory is to their shame which mind earthly thinges Now it cannot be but the hearts of the faithfull Ministers and godly bretheren will be greatly grieued and vexed when they see God dishonoured by our carelesse walking and standing still idle all the day long withou a labouring in his Vineyard We must daily increase and grow strong in faith or else we decrease and grow weake in saith If we wax not euery day better we fall to be worse and worse We neuer stand at one stay If we walke not forward we runne backeward like the water of the Sea that if it do not flow it ebbeth or like vnto the life of man if strength encreaseth not it decayeth So then if any would come to mans full and perfect stature he must grow vp by little and little from one measure to another So if any would m Ephe. 4. 15. 16. become a perfect man in Christ he must follow the truth in Loue and in all thinges grow vp into him which is the head that is Christ by whom all the body being coupled and knit together by euery ioynt receiueth encrease of the body vnto the edifying of it selfe in loue Let vs therefore take heede to our selues that we greeue not the hearts of the faithfull and by our sinnes quench their affections toward vs as it were by pouring Water vpon them Let vs seeke to grow vp in knowledge and in obedience that we be not as Dwarfes or Vrchins neuer comming to any growth nor profiting any whit in the Schoole of Christ nor be as idle Drones that neuer labour but liue vnprofitably to themselues and others Vse 3. Thirdly it is the dutie of all Gods people by striuing to goe forward in good thinges to delight the heartes of their Teachers and the rest of the Brethren So long as we encrease and proceede vnto a perfect man and vnto the measure of the age of the fulnesse of Christ that we bee hence-forth no more Children wauering and carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lay in waite to deceiue we make Christ glad we reioyce the Spirit of God wee make glad the Angels we comfort and cheere vp the hearts of the godly and we bring that peace to our owne hearts which passeth all vnderstanding On the other side if we grow backward and decline by little and little from the holy profession of the truth which we haue receiued we crucifie Christ wee quench the Spirit we greeue the Angels wee offend the faithfull and wee wound our owne Soules This dutie vrged from this Doctrine reprooueth sundry sorts of people that doe not desire to delight the hearts of those that haue instructed them and to comfort them that haue laboured in the word and Doctrine among them First such as haue continued long in the Church and grow in yeares but not in knowledge What comfort can these men bring to their Teachers and Instructers when no increase is seene or can be marked in them It is a common but a most fearefull sinne not to profit and proceede in the waies of godlinesse and yet it is to bee feared that not one of an hundred commeth with any desire of instruction with any care of sanctification with any purpose of reformation with any hunger after saluation If men goe to the the Market to buy their prouision and to supply the necessities of the body we see what they bring home we see they returne not empty we see they come backe laden But when they goe to the House of God and frequent the exercises of his word how often doe they returne with empty handes nay with empty hearts nay with hard hearts and so worse then they came vnto them This is it which the Apostle n Heb. 6 7 8. teacheth Hebr. 6. The earth which drinketh in the Raine that commeth oft vpon it and bringeth forth Hearbs meete for them by whom it is dressed receiueth blessing of God but that which beareth Thornes and Bryars is reprooued and is neere vnto curssing whose ende is to bee burned Secondly heereby is condemned the want of the fruits of kindnesse toward the Pastors whereby they may bee encouraged and made cheerefull and comfortable in their calling Some there are whom we may well account of the better or at least none of the worser sort who abstaine from hurting wronging and molesting their Ministers but they withall abstaine from shewing succour helpe or countenance toward them they will indeed doe them no euill but likewise they will doe them no good contemning them in their heart they will not be open enemies professing hatred toward them but withall they are not their friendes to giue them any comfort they vse them strangely and vnciuilly as base abiects in their sight when as their calling is as much honored and magnified in the word by the mouth of God as any calling vnder Heauen This was the sin of the Corinthians for a time who wanted loue kindnesse in supporting the Apostle vnder the waight of his calling so that he was constrained to stand vpon the commending of himselfe and the extolling of his Ministry o 2 Cor. 12 11 I was a foole to boast my selfe yee haue compelled mee for I ought to haue beene commended of you for in nothing was I inferiour vnto the very chiefe Apostles though I be nothing This also the same Apostle complaineth of in another place p 2 Tim. 4 16 At my first answearing no man assisted me but all forsooke mee I pray God that it may not be layde vnto their charge These men did not dispraise him but they would not commend him They would not renounce him yet they would not defend him as they wold not disclaime him so likewise they would not assist him Of this sort are manie that liue among vs who thinke they haue discharged a worthy duty toward
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
his Religion where they cannot but heare God dishonoured his trueth blasphemed his seruants slandred and reuiled and yet make as though they heard nothing or saw nothing or could speake nothing for they stop their eares and close their eyes and shut their mouths to the discountenancing of Religion and the encouraging of euill persons How many are there that make the true professors of the word and the faithfull Seruants of God a common by-word and their Table-talke at their bankets and meetinges Wee are at such times ashamed of Christ of our faith of our religion of any matter that may tend to the edification of our soules but wee are not ashamed of the workes of the Deuill and of the fruits of darknesse We are not ashamed to fill our tables what shall I say with spewing nay worse then spewing with open blasphemy and swearing with slandering and reuiling of our brethren Such were the enemies that Dauid had experience of they reioysed and assembled themselues against him y Ps 35 15 16 and 69 12 13 the verie abiects tare him and ceased not with the false scoffers at bankets gnashing their teeth against him When he prayed daily vnto God and the zeale of his house did euen eate him vp hee became a Prouerbe vnto them they that sate in the gate spake of him and the drunkards sang songs of him When wee see godly men thus handled and their profession in our meetings taunted let vs open our mouths in the cause of the dumbe let vs giue glory to God in the midst of our assemblies and not suffer the faithful to be so foulely traduced and Religion it selfe through their sides to be nipped and despighted Let vs follow the counsell of the Wise man z Prou. 31 8 9 24 10 11 Open thy mouth for the dumbe in the cause of all the children of destruction Open thy mouth iudge righteously and iudge the afflicted and the poore We are willed according to our places and power by all lawfull meanes to helpe the afflicted and to succour the distressed We must not be faint-hearted and afraide to speake for them This is it which the Prophet teacheth a Psal 22 22. I wil declare thy name vnto my Brethren in the middest of the Congregation will I praise thee This is a duty to be practised of vs so often as we see our Brethren reuiled their profession taunted and Religion it selfe slandered I heare of thy loue and faith We haue heard before the commendation of Philemons profession so that Paule being farre remoued from him yet had notice of it Now wee are to consider wherein his profession stoode and wherefore he is commended The things for which hee is praised are these two Faith and Loue. He might haue named many other graces and gifts of God his knowledge his temperance his patience his meeknesse his gentlenesse his goodnesse his long-suffering but these are the cheefe and principall these perfect a Christians mans saluation For our happinesse standeth and consisteth in two things partly in our Communion with Christ our head and partly in our coniunction and fellowshippe with the members of Christ Faith is that which vniteth vs with Christ our head loue ioyneth vs together one with another which are the members of his body Doctrine 5. Faith and loue do commend a man to God his Church From hence wee learne that the cheefe things that commend a man to God and his Church are faith in Christ and loue to the Saints of God Among all the guifts of God which bring vnto vs a good report the principall are to be a beleeuer in Christ and to shew forth the fruits of mercy This appeareth in all the examples of the Fathers and Patriarkes of elder times that liued both before the flood and since the flood euen vnto the comming of Christ for by it a Heb. 11 2. our Elders were well reported of By Faith Abell offered vnto God a greater Sacrifice then Caine by the which he obtained witnesse that he was righteous God testifying of his gifts by the which faith also he being dead yet speaketh By faith was Enoch b Heb. 11. 5. 39 translated that he should not see death neyther was he found for God hath translated him for before he was translated hee was reported of that he had pleased God It is saide of Abraham that aboue hope he beleeued c Rom. 4 18 22. 1 8 and 16 4. vnder hope it was imputed to him for righteousnesse The Apostle speaking of the Romaines saith d Colos 4 1. I thank my God through Iesus Christ for you all because your Faith is published throughout the whol world And afterward he greeteth Aquila and Priscilla his fellow-helpers in Christ Iesus who for his life were ready to lay downe their owne neckes to whome not onely he gaue thankes but also all the Churches of the Gentiles So hee giueth thankes to God e 1 Thes 1 3. when he heard of the faith of the Colossians which they had in Christ Iesus and of their loue toward all Saints he praiseth God without ceasing remembering the effectuall Faith and diligent loue which were found in the Church of the Thessalonians All these examples teach vs this truth that it is faith and loue and such like graces of Gods spirit wherby we receiue a good report as that wherewithall we are accepted of God and become renowned in the Church Reason 1. The Reasons follow to confirme this Doctrine First they giue vs good acceptaunce and approbation with God and man because they are euident markes and notable Testimonies of our election and perseuerance They are as two eare-markes to know and discerne whose Sheepe we are Hence it is that the Apostle making mention of the Thessalonians in his Prayers who had shewed the effectuall faith and diligent loue the patience of their hope in our Lorde Iesus Christ in the sight of God euen our Father hee addeth f 1 Thes 1 4 Knowing beloued Brethren that ye are elect of God So the same Apostle writing to the Phillippians g Phil. 1 6. saith That because of the fellowship which they had in the Gospell he was perswaded of this same thing that God which had begun this good worke in them would performe it vntill the day of Iesus Christ For howsoeuer the faithfull haue a new name giuen vnto them and written in them h Reuel 12 17 which no man knoweth sauing he that receiueth it yet do the godly after a sort know and vnderstand the election of others the calling of others the iustification of others True it is they are assured of their owne election to eternall life more certainly by the inward Testimony of the spirit neuerthelesse wee haue some knowledge of the election of our Brethren by outward signes and tokens Now there are two things to bee considered the knowledge and iudgement whereof is hard and hidden the one
how Faith is alone and how it is not alone how it goeth with Loue and when it goeth not with Loue. It is alone in our Iustification it is not alone in our godly conuersation It is alone in receiuing Christ it is not alone in furnishing a Christian mans life nor sufficient to adorne him with such graces as God requireth to be in his person for all other vertues must be in him Vse 3. Lastly seeing Faith and Loue are alwaies linked together in one man this ouerthroweth another Doctrine of the Church of Rome which teacheth that Faith may be without Charity and separate from good workes For the true and iustifying Faith of Gods elect can be no more without workes then the fire without heate the water without moysture the sand without heauines the Sunne without brightnes the soule without life or the good tree without good fruit Neither let them pretend the d Iam 2. 17 Apostle Iames to colour this their fancy as though it proued that a man may haue Faith without Charity For he speaketh in that place of a dead Faith not a liuely Faith of a false Faith not of a true Faith of the Faith of the Deuils not of the Faith of Gods elect of Faith in outward profession not in the inward affection He sheweth that e verse 17. Faith if it haue no workes is dead and againe f verse 20. 26. Faith without workes is dead he likeneth such a Faith to the Faith of the Deuils and therefore it cannot be a iustifying Faith vnlesse they will make the Deuils good Catholiques and partakers of saluation He resembleth this Faith to the good words of him that wisheth well to a poore man but doth nothing at all for him he speakes him faire but he doth not succour him And as the body that breatheth not is dead so Faith that bringeth not forth good workes is dead Now a dead Faith is no Faith it is Faith in name but not in Nature The Philosophers g Arist polit lib. 1. cap. 1. teach that when the body is dead there shall be neither foot nor hand but onely a likenes of name as a man tearmeth a hand of wood or stone a hand so in like sort is a dead hand called an hand or a dead man a man because howsoeuer they are not the same yet they retaine the shew and shaddow of the name but al true parts of the body are defined by their Office and faculty Thus doth the Apostle call a dead faith by the name of faith whereas indeed it is no more true faith then a dead man is a liuing man Hence it is that some of the Popish writers teach that Iames by the name of h Iam. 2. 26. spirit vnderstandeth not the soule but the breath and that he fitly compareth workes to breath and faith to the body i Caietan com on Iam. 2. 26. because as the body of a liuing creature if it breath not is dead so faith if it bring forth no workes is dead for breathing is an effect of a liuing body and working is the proper effect of a liuing faith we say therefore that there is a faith which may be without Charity and there is a faith that cannot be without Charity There is a generall faith which beleeueth that there is one God and giueth assent that the Scriptures be true which goeth no farther this we confesse may be and oftentimes is without good workes But there is a faith that worketh by Loue which can neuer be seperated from Charity and good workes but wheresoeuer it is there is infallibly and inseparably ioyned vnto it the Loue of God and man k Phil. 1. 11. bringing forth the fruits of Righteousnesse which are by Iesus Christ to the glory and praise of God If we haue this true faith l Act. 15. 9. which purifieth the heart it will be rich and plentifull in all good workes and teach vs to shew the fruites of Loue to our Bretheren There hath beene a long contention and much adoe in the Church how to reconcile Paule and Iames together the one aduancing faith and the other good workes Paule saith m Rom. 3. 28. we are iustified by faith and not by the workes of the Law Iames saith wee are iustifyed by n Iam 2. 24. workes and not by faith onely These sayings by faith and not by faith by workes and not by workes seeme one directly opposite and contrary to the other This difference is onely in the letter not in the matter in shew not in substance in words not in meaning and the Doctrine which now wee haue in hand will helpe easily to accord them nay there cannot be a better reconciliation then when we ioyne them together in the practise of our liues and conuersations Let vs ioyne the liuely Faith of Paule with the Good-workes of Iames let vs bring them both into action and so we shall be iustified by S. Paules faith before God and by S. Iames Workes before men Thus the places will easily be made one which seeme different the one from the other For although Paule do commend Faith yet he dooth not condemne Workes and albeit Iames do commend Workes yet he doth not condemn Faith and therefore as they teach both so we must practise both we must be voyde of neyther of them Seeing they preach both we must know that both are required of vs. This ouerthroweth two sorts of men first Papists and then Libertines The first reproofe First the Church of Rome do vs great wrong and iniury both in falsly slandering vs and in filling the eares of the simple and ignoraunt people with lyes that our Doctrine is a Doctrine of liberty and licentiousnesse that wee teach men or at least open a gap to men to liue loosely and lewdly and that we are enimies to Good-workes whereas in verie deede we do the cleane contrarie as this Doctrine among a thousand others may beare witnesse which now wee deale withall teaching vs that Faith must alwaies go with Works that Faith purifieth the heart and giueth victory ouer the world Wee teach that Christ is not onely our Iustification but also our Sanctification We charge men to beware that they vse not the liberty of the Gospell as a cloak of maliciousnesse We teach them to serue the Lord with feare in holinesse and righteousnesse all the daies of their life Wee will men to let their light so shine before men that they seeing their Good-Workes may glorifie their father which is in heauen This is no Doctrine of liberty nor openeth a window to all wickednesse and yet this is our Doctrine which is so plaine and euident a truth n Stapl. de Iustif pag. 334. that some of our hottest aduersaries are driuen to acknowledge it But who are they that haue this leisure to pry and search into the liues of others abroad and are ignorant of themselues and their owne Doctrine
at home Fot it is their Religion that is a broaching of lies and of all liberty to do euill as all men by the light of Nature not blinded with the loue of error might soone espy Behold therefore some kinds of their Catholick Faith taught by their holy Mother the Church They teach the lawfulnesse of deposing Princes and discharging their Subiects of their allegeance and obedience toward them This Doctrine filleth Kingdomes and Countreyes with Treasons and Rebellions and alloweth Traitours and Assassinates and Murtherers of them at the Popes pleasure They doo teach and allowe the worship of Images and bowing downe to Stockes and Stones whereby the people are drawne away from the liuing God to palpable Idolatry as common experience hath declared o Polid. Virg. de inuent rer lib. 6 cap. 13. and some of themselues haue confessed They publish at large the benefit of Pardons which may easily be procured for money which open wide the Flood-gates of al vngodlynesse For who will spare to commit sinne that is able to redeeme it with his purse Yea this emboldned certaine p Chemni exam conc Trident de poenit men to rob the Popes pardoner who before hand had giuen them a pardon to commit the next sinne though it should bee a great sinne They teach touching the Sacrament of the Lordes Supper that a Dogge or Mouse or Swine or any Beast eating a consecrated host eateth the very flesh and bodie of our Sauiour q Treatise of the Sacram. in the conclusion as I haue shewed else-where They maintaine the filthy Dunghill of Stewes and Brothell-houses which giueth allowance vnto open whoredome and vncleannesse yea they say it is good for a r Hard. against the Apology Common-wealth and the Pope tollerateth the Curtezans in Rome and in other places vpon a yearly rent to practise and professe Bawdry Vnto this rablement of their Catholicke conclusions Å¿ See White of the way to the true Church we might adde many others which suffice to discouer what the holinesse of the Romish Religion is and to direct vs to come out of it betimes least partaking with the same sinnes we also partake in the punishments The second reproofe Secondly this coniunction of these two Vertues ouerthroweth the carnall loosenesse of all Libertines such as are Hypocrites and vaine boasters of Faith which thinke it sufficient to speake of Faith and to boast that they beleeue These men doth the Apostle Iames plainly reproue in his Epistle teaching that where there is want of works t 1 Tim. 1 5. there is also want of Faith of a true Faith which is the right Faith Wee must therefore examine our Faith by the fruits and prooue our beleeuing by our working We haue many such in our daies that glorie of their Faith and boast that they are of a right beleefe and yet lay them to the triall and examine their liues what they are and we shall finde them to be lyars against the truth and deceiuing their owne soules Knowe therefore that our faith is as our liues are A good life a good Faith a dead life a dead Faith an vnfruitfull life an ydle Faith And thus much of Faith and Loue ioyned together Now let vs speake of them seuerally as they are described first touching Faith and afterward touching Loue. Faith in Christ The first Vertue which is heere commended to bee in Philemon is Faith which is saide to respect Christ This Faith is a guift of God whereby we apprehend Christ and his benefits beleeuing the remission of our sinnes and our reconciliation with God Marke therefore that the faith heere set forth is saide to be toward Christ and Christ who is the proper obiect of Faith dooth also point vs vnto the Father who willeth and ordaineth our Saluation Redemption Reconciliation and Saluation and to the Holy-Ghost who applyeth and appropriateth to the elect these benefits which are willed by the Father and merrited by Christ Doctrine 7. Christ is the obiect of our Faith So then when the Apostle saith of Philemon that his faith was in Christ hee teacheth that true faith looketh vnto Christ dependeth vpon him trusteth and resteth in him for saluation and not vpon any creature in heauen or earth Our faith must direct vs to Christ to beleeue in him to haue recourse to him and to looke for saluation from him as the Israelites did health from the Brazen serpent This is proued vnto vs by many consents of the word of God The Apostle Iohn in his Gospell a Iohn 1 12. 3 16 17 20 6 29. 3 14 15 and 12 44 46. and 14 12. offereth plentifull Testimonies of the truth as Chap. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name And Chap. 3. God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And again Chap. 17. I pray not for these alone but for them also which shall beleeue in me through their word So before in the third Chapter As Moses lift vp the Serpent in the Wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Thus he speaketh in another place This is the worke of God that ye beleeue in him whom he hath sent When Phillip saide to the Eunuch If thou beleeuest with all thine heart thou mayst be baptized He answered b Acts 8 37. 16 31. I beleeue that Iesus Christ is that sonne of God So Paule and Silas willed the Keeper of the prison to beleeue in the Lord Iesus Christ and he should he saued And the Apostle Gal. 2. teacheth That a man is not iustified by the Workes of the Lawe c Gal. 2 16. but by the faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ All these places of Scripture plainly instruct vs in this principle of our holy religion that Faith must be in Christ in whom it findeth a sure ground to rest vpon Reason 1. The Reasons are to be marked and considered which confirme this Doctrine First because the worke of saluation is wholly and onely wrought by him and no part thereof is reserued to any creature in whole or in part To be called Iesus is as it were the proper name of Christ who is a perfect and absolute Sauiout beginning continuing and finishing our saluation This is it d Acts 4 12. which Peter preacheth Among men there is no other name giuen vnder heauen whereby we may be saued but by the Name of Iesus And the author to the Hebrews saith that he e Heb. 7 25. is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Thus
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
seeke the encrease and continuance of it which is continued preserued by the same meanes that it is bred and ingenderd This it it which the Apostle Peter teacheth in his first Epistle r 1 Pet 1 23. with Chap 2 2 that being borne anew not of mortall seed but of immortall by the word of God which liueth and endureth for euer we should as new borne babes desire that sincere milke that we may grow thereby Whereby we see that he calleth the word immortall seed to regenerate vs and sincere milke to nourish vs so that we haue as well our growing vp as our first birth by it and there is a continuall vse of the preaching of the word as well to men that are called aready as to them that are to be called heereafter For the end of preaching is not onely to conuert vs but to continue vs not onely to raise vs vp but to vphold vs not onely to beget vs to the faith but to strengthen vs in the faith not onely to giue the first life to vs but to renew vs after our manifold slippes and often infirmities We are euen in the state of our regeneration as a shippe which if it lye still without vse will rot in the Hauen and if it be kept neuer so carefully it will want rigging and repayring So is it with euery one of vs in this life Å¿ Phil 3 12. we haue not attained to perfection we alwayes lacke somewhat we stand in need of renewing and repairing we must be mending that which is impayred encreasing that which is lessened restoring that which is decayed and keeping in his course that which is rightly ordered So then we must acknowledge a perpetuall necessity of the word to encrease in vs the graces of Faith and Sanctification which without vse of the meanes are subiect if not to dying yet to decreasing if not to perishing yet to diminishing if not to withering away yet to a languishing and loosing of those degrees that haue beene begun in vs. Hence it is that the Lord saith t Esay 27 3. I the Lord doe keepe it that is the Church which is the Vineyard of the Lord I will water it euery moment least any assayle it I will keepe it night and day It is not with the Ministers of the word as it is with men of other Trades who when they haue begun a worke and are departed from it though they returne not to it in a long time yet they find it in the same case u Chrisost homit 13. ad popu Antioch as they left it The Gold-smith that hath melted his siluer in the fire and cast a vessell in the mould begun to hammer it with his Tooles if he lay it aside at night the next day when he commeth to his worke he findeth it as he left it The Carpenter that hath hewed his Timber or the Mason that hath squared his stones in what sort soeuer they left their worke when they departed from it in the same they are sure to see it it is not better it is not worse but as it lay so it continueth And thus it is in all other Sciences It is not so in the Art of hearing and teaching we do not alwaies find the people as we left them we labour to haue them reformed and made zealous yet they are no sooner departed but the multitude of businesse the strength of tentations the corruptions of their nature do so beset them and besiege them round about whereby they are beguiled and ensnared that they make the worke of reformation more hard and difficult then it was before This made the Apostle Paule say of the Galathians that he trauailed in birth againe with them vntill Christ were formed in them and was affraid least he had laboured among them in vaine Gal. 4. 11. 19. This also made the Apostles consent and agree together to visit the Churches where they had preached the Gospell x Acts 14. 22. to confirme them in the truth which they had receiued For as we eate often for the restoring of the force of nature and repairing of the decaies of the body so it is our duty to heare often for the making vp of the breaches and ruines that Sinne and Sathan haue made in our soules We see by daily experience that after our repentance the renewing of our mindes we are subiect to stumble and fal into sinne and ready to lye long in it as men cast into a deep and dead sleepe if we be not awaked with the Trumpet of the Lord in our eares Dauid was by the subtilty of the enemy surprized y 2 Sam 12 7. 13. and drawne to commit two horrible sinnes Adultery and murther he lay a long space securely in them vntill he was by the Prophet Nathan roused vp and recouered Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that we should not stand at a stay but encrease more and more vntill we come to the fulnesse of the perfect age of Christ Iesus our Lord. Vse 3. Thirdly seeing we should desire our owne profit and others it condemneth three sortes of men first such as stand at a stay secondly such as goe backward thirdly such as enuy the good and growth of others in the best thinges The first reprofe Touching the first we haue many that stand still and moue not they are cast as it were into a dead sleepe call and cry vnto them lift vp thy voice as a Trumpet they haue no eares to heare If one come to a sicke man and feele his pulses yet cannot perceiue them to beate or stirre we will say he is neere vnto death or in some extasie so is it with such as haue the word of God preached vnto them if they be not moued by it to go forward but we find them at the yeares end where they were at the beginning it is an euident signe of a spirituall lethargy and slumber and that they are in danger of death He is accounted an euill scholler that learneth not somewhat euery day but many thousands remaine in the schoole-house of Christ that are so farre from profiting euery day that they suffer whole weekes and moneths and yeares to passe ouer their heads without calling themselues to an account what they haue learned that they knew not before and wherein they yeeld obedience which they practised not before If a man should aske them whether they haue bettered their knowledge encreased their faith furthered their sanctification more this yeare then before they cannot yeeld a reckoning of any accesse is come to any of their guifts In this number are the greatest sort that liue among vs they are standers and not walkers they are sitters and not mouers where you left them this yeare you shall be sure to find them the next yeare and many yeares after They see the time of their
life and the yeares of their age proceed and hasten vnto an end yet they neuer endeauour to proceed in Godlinesse and to hasten to Gods Kingdome whereas we should all prouide that as the outward man decayeth so the inner man may be renewed and as the body is weakened so the spirit may be strengthened Wherefore let all such know that not to go forward is to go backward not to encrease is to decrease not to labour is to loyter not to go before is to come behind and not to proceed is not to profit but to loose all Our Sauiour speaking z Mat 25 18 26 27 28 29. of the seruant to whom he had giuen one Talent that digged it in the earth and hid his Maisters money saith Thou euill seruant and slouthfull thou knewest that I reape where I sowed not and gather where I strewed not thou oughtest therfore to haue put my mony to the Exchangers and then at my comming should I haue receiued mine owne with aduantage take therefore the Talent from him and giue it vnto him which hath ten Talents for vnto euery man that hath it shall be giuen and he shall haue abundance and from him that hath not euen that he hath shall be taken away Cast therefore that vnprofitable seruant into vtter darknesse there shall be weeping and gnashing of teeth Where we see he went not backward he lost not that which he had but he kept his owne and yet he is called an vnprofitable seruant and is cast into vtter darknesse So the Apostle reproueth the Hebrewes because a Heb 5 12. when as concerning the time they might be Teachers yet they had need againe to be taught what are the first principles of the word of God and were become such as had need of milke and not of strong meat The second reproofe Secondly it reproueth such as runne a while and then giue ouer so that al their righteousnesse is as a morning dew These are they which were zealous but they returne to their old sinnes and start away as if they had neuer beene the men This the Apostle condemneth in the Galathians b Gal 5 7. Chap. 5. Ye did runne well who did let you that ye did not obey the truth Hymeneus and Philetus were held to be great Christians and obtained a good report in the Church c 1 Tim 1 19 20 and 2 Tim 2 18. yet afterward they fell away putting away a good conscience making shipwracke of faith and saying that the resurrection is past already thereby shaking the foundation of religion as it were a maine pillar of the building and so destroying the faith of certaine In like manner he complaineth of Demas a great professor of the Gospell d 2 Tim 4 10. that he had forsaken him and embraced this present world Good beginnings helpe not without good proceedings If a man haue a long iourny to make what auaileth it to go many miles if he stand still in the mid-way he were as good neuer begin as not continue We see this in Lots wife she went out of Sodom with her husband and seemed as forward as he but in the end she looked backe e Gen 19 26. and was turned into a Pillar of Salt We must forget that which is behind we must not pause in our race nor stay to take breath vntill we come to the end of our course when wee shall freely breath and rest from all our laboures We must therefore striue and contend that we may out-go not onely others but euen our selues We must neuer stay our iourney but alwaies hasten and so euery day amend our pace that we runne more swiftly to day then we did yesterday and to morrow then we did to day This the Apostle teacheth setting downe the lawes to be obserued in running f 1 Cor 9 24. Know ye not that they which runne in a race runne al yet one receiueth the prize So runne that ye may obtaine And againe If g 2 Tim 2 5. any man striue for a Maistery he is not crowned except he striue as he ought to do Wee haue in the holy Scriptures many lawes to incite and prouoke vs to walke to goe forward to runne to striue to wrastle but we haue none to sit still to be idle to loyter to be carelesse and secure like to those that stood idle in the Market place h Mat 20 6. to whom Christ said Why stand ye heere all the day idle It is the will of God that we should alwaies make strait steps with our feet in this life that when we haue kept the faith and finished our course we may rest from all our laboures It is a wofull case to runne and neuer to come to the iourneyes end to labour and yet to reape no fruit of his labour This made the Apostle say i 1 Cor 9 26. I therefore so runne not as vncertainly so fight I not as one that beateth the ayre It is not enough to runne except we runne well The third reproofe Thirdly it reproueth such as enuy the good blessings of God vpon their bretheren For if we should desire their profit as well as our owne and their encrease as wel as our owne we ought not to repine at their good successe in or heauenly It is noted to the great praise and commendation of Moses that when Ioshua enuied the guift of prophesie in the Elders and would haue Moses to forbid them he answeared k Num. 11. 29 Enuiest thou for my sake Yea would God that all the Lords people were Prophets and that the Lord would put his spirit vpon them He cared not what became of his owne credit and estimation among the people so that God might be honored glorified among them The like mind was in Iohn Baptist when his Disciples tolde him that all men began to flocke after Christ and to resort to him whereby they feared the fame of their Maister would decay he said vnto them l Ioh. 3 28 30. Yee your selues are my witnesses that I said I am not that Christ but that I am sent before him hee must increase but I must decrease The like wee see when the Disciples of Christ forbad him that cast out deuils in Christs name because hee was not one of the Disciples for Christ said vnto them m Mark 9 38. Forbid him not for there is no man that can do a Myracle by my name that can lightly speake euill of me whosoeuer is not against vs is on our part Let vs take heede of this enuy which is a greefe arising of another mans prosperity alwayes ioyned with a secret kinde of malice towardes him that is enuied This is a wilde plant springing vp in the soule which destroyeth true Charitie reioysing at the euill and sorrowing for the good that befalleth our Brethren And howsoeuer enuie be noysome and pernitious to others it is more hurtfull to him that
Child of the Deuill and of representing his Image For as the names giuen to Sathan describe his nature so the word Deuill in the orriginall tongue which the holy Ghost vseth q Reuel 22 10 signifieth a false accuser a carper a cauiller a disgracer a slanderer one that by all means seeketh to deface the truth and those that vphold and support it Thus the nature of our spirituall aduersity is notably painted and purtraied out vnto vs. His whole practise standeth in false accusations wrongfull imputations and wilfull calumniations of God to man and of man to God He falsely accused God to our first parents in the beginning r Gen 3 5. to enuy their good estate and therefore of malice forbad them the Tree of the knowledge of good and euil He falsely accused Iob to serue God s Iob 1 9 10. 11. in hipocrisie not in sincerity with shew of the body not with singlenesse of heart to be seene of men not to approue himselfe with an vpright conscience in the presence of God These quallities of the Deuill are to be found in all the wicked If you talke and reason with them of such as truely feare God either they will censure them as Hipocrits and falsely accuse them not to be the persons which they make profession to be or else they will detract from them and diminish those guiftes that God hath abundantly bestowed vpon them Christ Iesus himselfe could not escape this viperous brood who was accused by the Deuils ofspring and the Children of darknesse the Scribes and Pharisies to be a Samaritan to haue a Deuill to be a Drunkard to be a Seducer a Blasphemer and what not So was it with his Apostles they were filled with the holy Ghost and endued with the guiftes of tongues yet they felt the smart of this rod and were wounded with this sharpe sword they were accounted Deceiuers accused as Drunkards slaunderd as Disturbers of the common peace and reuiled as Traitors and Rebels against Caesar for the Disciple must not looke to be t Iohn 15 20. aboue his Maister nor the seruant greater then his Lord. These reuilings and reproaches are not peculiar to Christ and his Apostles but common to all the faithfull and true beleeuers in his name they tast of the same cup and haue the like measure measured vnto them They are slandered and backbited they are reuiled and taunted for the truthes sake But let all such carpers and cauilers looke to themselues and take heed to their estate u Iohn 8 44. they resemble their father whose workes they doe and they shew themselues to be petty-Sathans and very Deuils incarnate Now such as are the Children of the Deuill must look to haue their portion with the Deuill and his Angels Let vs therefore be ready to magnifie the mercies of God toward our bretheren let vs speake of the praises of him that hath giuen them let vs remember what God hath done for vs and others and especially let vs beware that we do not disgrace them and their guiftes which tendeth to the dishonour of him that gaue them For as Salomon saith x Prou. 17 5. and 14 31. He that mocketh the poore reprocheth him that made him so is it true that whosoeuer contemneth and despiseth reuileth and treadeth vnder his foot the Godly adorned from the Throne of God with the precious graces of his spirit he reproueth and reproacheth God himselfe y 1 Iohn 2 29 who hath giuen that annointing which they haue receiued of him Thus we see how we are to behaue our selues in respect of Gods guiftes we must not be ashamed to confesse them but we must be both ashamed and afraid to deface them and so to defraud God of his honour due vnto him Vse 2. Secondly seeing it is our duty when God hath beene good vnto vs or others to make knowne his goodnesse we learne heereby how the Saintes of God may be rightly and religiously honoured of vs and remembred to their euerlasting praise It is our dutie to giue thankes to God who hath blessed them with his graces and gouerned them by his holy spirit and to pray vnto him so to direct vs dispose of our waies that we may follow their godlines walk in their steps wherein they haue gone before vs. True it is the church of Rome go a great deale farther and teach vs to go further in the honoring of them then God alloweth the word approueth For they lade them with the spoils of Christ take from him the royalties of his Priest-hood therfore indeed they do not honor them but dishonor and disgrace them when they decke them with feathers that are not theirs Is there any good godly man liuing on the face of the earth that could bee content to haue theeues and robbers spoile other men of their goods and bring them vnto him and if they offred them would he accept and receiue them If he would not receiue them as his owne but refuse reiect them as belonging to others how shold the blessed Virgin the holy Apostles and other Saintes of God account those sacrilegious wretches to be their friends which rob spoile God of his honor and thrust Christ Iesus our mediator from his office to bestow vpon theÌ It is their honor to honor the same God with vs and to worship him And it is our honoring of them to giue all honor to God by walking in those wayes wherein they haue ledde vs the way and by following the light which they haue carried before vs. And if we would know how to honour the Saints aright and to giue them their due z Wherein the honour of the Saints consisteth it consisteth in these pointes First that God be magnified and praised in them our praising of them must tend to the praising of him who hath aduanced them and crowned them with his gifts God must be all in all to vs and his glorie must be preferred and sought for of vs. The Apostle remembring the History of his owne calling and conuersion telleth that the Churches of the Iewes saide a Gal. 1 22 23 Hee which persecuted vs in times past now preacheth the Faith which before hee destroyed and they glorified God for me When they heard he was gained to the Gospell they considered therein the power goodnesse and mercie of God and with ioy of heart they gaue him thankes for it Secondly the Saints should be honoured by an approbation of Gods guiftes in them and by an honourable mention of them For seeing they haue vsed the gifts of God faithfully he wil haue their gifts praised and extolled and the Saints themselues to be magnified commended So the Apostle mentioning his persecuting of the church in the time of his ignorance addeth b 1 Cor. 15 10 But by the grace of God I am that I am and his grace which is in me was not in vaine but I laboured
GOD pondereth the hearts This is it which Christ spake to the Pharisees i Luke 16 15. Ye are they which iustifye your selues before Men but GOD knoweth your hearts for that which is highly esteemed among men is abhominable in the sight of God Let vs therefore publish the guiftes of God vppon our selues and our Bretheren not to the magnifying of our owne persons but to the extolling of his praises and let vs so spread abroad our graces as that wee remember his glorie that wrought them in vs by his Spirite Verse 7. For we haue great ioy and consolation in thy Loue. Hitherto wee haue spoken of the matter of his Prayer now let vs see the reason why hee made this the matter thereof For the Apostle might haue craued and asked of God many other things for him of God yet he desired that his faith might be communicated to many and so bee manifested to bee effectuall working by loue The reason heere rendered is from the effect or fruite of his prayers they were not vttered in the ayre they fell not without profit good successe to the ground but he felt great comfort and consolation wrought in him by the workes of Philemon performed to the glorie of God to the praise of his Faith and with the approbation of the church Heere then he sheweth that he had occasion offred him of great ioy and gladnesse in regard of the graces of God effects of faith fruits of true piety which he heard and knew to bee in Philemon Doctrine 4. The spirituall graces of God bestowed vpon others giue occasioÌ of ioy to the Saints From hence we learne that spirituall blessings and graces of God bestowed vpon others do giue iust occasion to the Saints of God of great gladnesse and comfort It is our dutie greatly to reioyce when we see spirituall blessings in heauenly thinges giuen to the Children of God This trueth our Sauiour Christ teacheth in the Parables of the stray Sheep of the lost Groat and of the prodigall Sonne The Shepheard a Luke 15 5 and 10 31. hauing found his sheep layeth it on his shoulder with ioy he commeth home he calleth his friendes saying Reioyce with me for I haue found my Sheep which was lost I say vnto you that likewise ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life The poore woman hauing lost a Groat lighteth a Candle sweepeth the house searcheth euery corner and when she hath found it she gathereth together her neighbors saying Reioyce with me for I haue found the Groat which I had lost wherevppon hee addeth Likewise I say vnto you there is ioy in the presence of the Angelles of God for one sinner that conuerteth The Father of that riotous sonne which wasted his goods hath compassion vpon him runneth to meete him fell on his necke and kissed him put apparrell on his back a ring on his finger and shooes on his feete reproued his sonne that enuied and repined at it saying let vs eate and reioyce it is meet we should make merry and bee glad for this thy Brother was dead and is aliue againe he was lost but hee is found Heereunto commeth the Thankesgiuing of Christ to his Father when he saw the encrease of his Church and the ouerthrowe of Satans kingdome c Luke 10 21 That same houre reioyced Iesus in the Spirite and saide I confesse vnto thee Father Lord of Heauen and earth that thou hast hid these thinges from the wise and vnderstanding and hast reuealed them to Babes euen so Father because it so pleased thee The Prophet Dauid reioyced with great ioy when hee sawe that the people d 1 Chron. 29 9 10. offred willingly vnto the Lord with a perfect hart he blessed the Lord God of Israel When the Iewes heard of the conuersion of the Gentiles that the Holy ghost fell vpon them as vpon themselues at the beginning e Acts 11 18. They held their peace and glorified God saying Then hath God also to the Gentiles granted repentance vnto life When the apostle perceiued the notable zeal of the Thessalonians in receiuing entertaining the gospel not as the word of man but as it is indeed the word of God f 1 Thes 2 19 20. he witnesseth that they wer his hope his ioy his crown his glory in the presence of our Lord Iesus Christ at his comming Likewise the Apostle Iohn g 3 Iohn 4. reioyced greatly when the Brethren testified of the truth that was in Gaius how he walked therein Hee had no greater ioy then this to heare that his sons walked in the verity Whereby we see there ought to be great ioy amongst the faithfull when they see the Church prosper and flourish and the graces of God to encrease among them Reason 1. The Reasons are many that confirme this vnto vs. First the glory praise of God is much increased which shold comfort the harts reioice the spirits of the Saints The more wee abound with spiritual blessings in heauenly things the more God is honored and his name glorified This the Apostle teacheth speaking of the releeuing of the Church at Ierusalem h 2 Cor. 9 12. The ministration of this seruice not only supplieth the necessities of the Saintes but also abundantly causeth manie to giue thankes to God Where hee sheweth his ioy that he receiued and conceiued for their voluntary submission to the Gospell and compassion to the brethren this was a speciall cause that God was praised this ministered greater gladnesse to him then that the Saints were comforted and releeued Reason 2. Secondly the general good of the church must lead vs to this duty cause vs to reioyce which next vnto God shold be dearest to vs. For wheÌ we see the Church encrease and many soules of many men women saued when we see their hearts conuerted regeneration wrought in them so that they begin to liue to God who before in the time of their ignorance liued to themselus to sin to condemnation who can haue such hearts of Flint or of Iron as not to be moued with ioy euen tickled with a sweet meditation of Gods mercy beholding the enlarging of the kingdom of Christ The prophet reioysed to see the people willingly affected religiously minded i Psal 122 1 2 to go to the house of the Lord Because Ierusalem did thereby prosper peace was within her wals and prosperitie within her pallaces Where he sheweth that his reioysing was for the wealth and welfare of the house of God Reason 3. Thirdly the Ordinances and Lawes of God are walked in and obserued so his blessings procured and obtained For if we hearken obey his voice we haue a promise to be respected and rewarded Such as walke in the Statutes commandements of the Lord to do them shal be blessed
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a coÌmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith Å¿ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
or on the South it skilleth not seeing it becommeth the owners and it falleth to him so the bountifulnesse of good men whether it bee giuen to the worthy or vnworthy to the faithfull or vnfaithfull shall turne to his benefite that bestowed it To conclude euerie Christian man must haue the Spirite of Christ u Rom. 8 9. if hee bee his hee that hath not the Spirite of Christ he is none of his But Christ is mercifull and therefore wee must be mercifull Vse 3. Lastly seeing it belongeth to those that haue the goods of this world out of their plenty to supply the wants of the poore it belongeth vnto vs to haue an earnest care and dilligence to prouide for the poore especially the poore Saints This dutie and diligence was in the Apostle Paule as it is expressed Rom. 15. where it is x Rom. 15 25 28. saide That he Ministred to the Saintes at Ierusalem and withall that hee gaue himselfe no rest in this vntill hee had sealed this fruite vnto them that is till hee saw it done and effected according to his desire It is not enough for vs to giue good wordes or to vtter from our mouthes good wishes but we must in our seuerall places and particular callings do our vtmost endeuour that releefe may euen be sealed to our poore It is not enough to giue to those that aske and craue the fruite of our liberality but we must learne to enquire of the wants of the Saints and to search what is their condition It belongetb vnto vs not onely to haue eares prepared to heare but to haue mouths opened to aske of the welfare of those that are in necessity We would desire to be so dealt with all our selues and therefore let vs be so minded toward our Brethren This wee see in Abraham y Gen. 18 19. hee staied not till those strangers came into his house til they desired to be receiued haue lodging but he went out of his tent of his owne accord to see whom hee could espy that he might bring them to his house So did Lot z Iudg. 19 17. so dealt all the Fathers Thus did Nehemiah when he saw some of his brethren that were come from Ieâusalem a Nehem. 1 2. he asked them concerning the state of the Church and of the residue of the Captiuity Wee must not alwayes waite till we bee intreated and vrged to shew mercie but offer it our selues to testifie the willingnesse of our hearts Wee must not onely readily giue our releefe when the poore require it but goe vnto them search them out and call for them whether they aske our Almes or not whether they require our releefe or not As Christ hath loued vs so let vs loue one another Now hee loued vs being his enemies when we neuer asked remission of our sinnes for he was found of them that sought him not and shewed mercie to them that desired it not so ought wee also to deale with our Bretheren not tarrying till they craue but offering our Compassion There haue euer beene poore that make not their wants openly knowne and are so deiected and reiected of many that they are ashamed to shew their necessity This dutie requiring our earnest care to seeke after and see to the wants of our poore Bretheren reprooueth three sorts of men The first reproofe First such as helpe them only in words but not in deedes with their mouth not wirh their hands in outward shew not by any true fruit of Charity Such men doth the Apostle Iames note in his Epistle b Iam. 2 15 16 who when they see a poor man or a poore Woman which wanteth bread to eate and cloaths to put on they say vnto him God help thee poore man and succour thee and send thee releefe it is great pitty thou art no better prouided for These are destitute of a true Faith which standeth not in worde onely and the poore notwithstanding all these faire Wordes and goodly promises may starue for colde and die for thirst and perrish for Famine if they should finde no better comfort and if euery man should serue them after this sort It is a verie true saying of the Wise Salomon A Man c Prou. 25 14. that boasteth of great liberality is like Cloudes and Winde vvithout Raine So the Apostle Iohn saith d 1 Iohn 3 15. My little Children let vs not loue in word neyther in tongue onely but in deede and in trueth It is not enough for a man to say hee will helpe and succour his Neighbour vnlesse hee helpe him indeede The second reproofe Secondly it reprooueth those that do not rightly consider what poore the Apostle meaneth and setteth before vs as obiects of our compassion He doth not vnderstande the ydle Begger or sturdy Rogue or vagrant Companion who not applying himselfe in any lawfull calling maketh a profession of beggery and liueth altogether vpon the spoyle of other mens goodes the profite of other mens labour and the sweate of other mens browes Neither doth he meane such manner of persons as are common and continually haunters of Ale-houses Vnthrifts Spend-als Carders Dicers Drunkards which spend all the Weeke in going from one tipling place to another hauing Wiues and Children at home that want those things which they wast and when they come vnto them they raile and rage as mad men against those they shoulde releeue These are excluded and wiped out of the roll and Register of the poore Saints spoken of in this place being worse then e 1 Tim. 5. Infidels and denying the Faith The Turkes and Sarazens shall rise vp in iudgement against this wretched generation and condemne them But the Apostle pointeth out such vnto vs to be holpen and comforted as albeit it hath pleased God not to bestow so great a portion of worldly blessings vpon them as vpon others as the Artificer the Handy-crafts man and Day-Labourer yet labour diligently in their Callings and follow their Trades with all carefulnesse to releeue them-selues and to maintaine their Families as those that professe the feare of God and the Faith of Christ Vnder this ranke we may range poore Widdowes and Fatherlesse Children all aged and impotent persons such âs are lame and diseased that would worke but cannot that desire to labour but are not able It is the rule of the Apostle that ought to take place in all Churches f 2 Thes 3 10. That such as will not take paines must not eate All those that through frailty of Child-hood or weakenesse of Olde age or impotencie of limbes or greeuousnesse of sicknesse or thorough greatnesse of their charge labouring according to the vtmost of their strength yet are not able to maintaine themselues must haue their wants supplied willingly and chearfully not grudgingly and sparingly shewing our selues to haue a feeling of their necessities The third reproofe Thirdly it reprooueth such as neuer open their mouths to know
that haue once sinned and fallen into grosse and greeuous sinnes and albeit they be come out of the mire in which they wallowed and renounce the wickednesse in which they walked yet they alwaies remember them to their reproach and speake of them to their infamy But when once their sinnes become bitter vnto them and they haue giuen good Testimony of their vnfaigned repentance we must not be vnmercifull and without compassion toward them q Gal 6 1 2. but rather restore them with the spirit of meeknesse considering our selues least we also be tempted The former failings in faith or obedience are not to be obiected or they reiected with reproach after repentance God remembreth their sinnes no more and therefore we ought to forgiue and forget them They that truely turne vnto God and repent of their sinnes from the bottom of their hearts haue blotted out the staine of it before men and must be esteemed of vs as if they had not fallen or offended For euen as the Prophet teacheth r Ezek 18 21 24. that if the Righteous turne away from his righteousnesse and commit iniquity all the righteousnesse that hee hath done shall not be mentioned but in the transgression that he hath committed and in the sinne that he hath sinned in them he shall die so if the wicked shall returne from all his sinnes that he hath committed and keepe all the statutes of God and do that which is lawfull and right he shall surely liue and shall not die all his transgressions that he hath committed they shall not be mentioned vnto him but in his righteousnesse that he hath done he shall liue Sinne indeed bringeth a wound with it but when once repentance commeth the wound is cured and the scarre is healed and the remembrance of it is abolished for God will blot it out of his booke of remembrance Vse 2. Secondly seeing euery meÌber of Christ must be much esteemed be he neuer so meane it teacheth vs not to haue the religion of God the faith of Christ in acceptatioÌ of persons We must esteem of the faith that is grounded on our Lord Iesus Christ simply according to the excellency and sincerity thereof and not regard it in one more and in an other lesse according to the condition of one aboue another in outward things This corrupt opinion and deceitfull iudgement is reproued by the Apostle Iames in his Epistle Å¿ Iam 2 1. Chap. 2. My bretheren haue not the faith of our Lord Iesus Christ in respect of persons Where he teacheth that the profession of the faith ought to be esteemed with a single eye and a simple affection and that partiall affection of one before another is to be auoided Obiection But may we not preferre one before another and is it vnlawfull to haue respect of degrees among men may I not honour a wicked man with honour due to him and set vp the vngodly in higher place aboue the Godly Answere yes in outward respects euery one is to be aduanced and reuerenced according to his calling without respect of his Godlinesse or vngodlinesse of his Religion or superstition of his faith or infidelity For to whomsoeuer God hath giuen preheminence it is our duty to yeeld them obedience A wicked father is to be honoured no lesse then a Godly an hard Maister is to be feared no lesse then a gentle a wicked Prince is to be serued no lesse then a faithfull It is Gods Ordinance that hath lifted them vp aboue others The purpose of the Apostle is not to take away no not from euill men their externall dignity or to draw others to deny them duty but his meaning is that we ought not to measure the soundnesse of faith or the truth of Religion by outward prerogatiues or to conclude that such haue a right profession and true beleefe because they haue Riches and are men of authority and the faith of others contemned because they are poore in goodes few in number weake in strength low in degree base in birth and meane in all outward thinges which are greatly accounted off in the world This reproueth such as stand vpon mens outward persons and make the quallity and condition of the outward appearance a rule to try and examine their faith and Religion These are such as build vpon the Sand and set their house vpon a slight and slender foundation which is soone shaken and suddainly falleth to the ground These are such as measure the matters of faith by the deceitfull line of mens persons Hence it is that if a man perswade his brother that he houldeth an errour and moue him to embrace the truth though he be conuinced by the Testimony of the Prophets and Apostles yet he will readily reply and answeare you are not learned you are no Scholler you haue not beene at the Vniuersity other great men are of another mind who are before you in age aboue you in knowledge and beyond you in iudgement Exhort a man in these daies to heare the word with all dilligence and to attend vnto it with all carefulnesse as to the Ordinance of God and the ordinary meanes to worke in vs saluation t Iohn 8. tell him that he that is of God must heare Gods word u Iam 1 19. shew him that euery man should be swift to heare slow to speake and slow to wrath x 1 Pet 2 2. conuince his conscience that he must desire the sincere milke of the word that he might grow thereby he is wise in his owne conceit to shift off all these instructions and to deceiue himselfe saying If this were so needfull and necessary a duty we should not haue so many great men and rich men neglect the word They like not this so much preaching and precisenesse we see such are great Clearks and profound Diuines do preach seldome some once or twice a yeare others once a moneth why cannot we be content to follow them They know their duty they read the Scriptures they are deepe learned men they would preach oftner if it were required of vs to heare oftner These are they that build vpon men and thinke to excuse themselues by other mens corrupt examples These are they that looke onely to others and reioyce to follow a multitude to do euill These are they that are like to the Pharisies mentioned in the Gospell who said to their Officers sent out to apprehend Christ returning empty againe y Iohn 7 47. Are ye also deceiued do any of the Rulers beleeue in him or of the Pharisies but this people which know not the Law are cursed We must not hang vpon the pleasure of men though they be great in the world noble in birth rich in wealth high in calling many in number mighty in strength glorious in account and reputation of others We must consider not so much whether great and learned men like and approue of it as whether it be agreeable to the
and preferment vnto them then the want of outward benefites can bring abasement This is a most woorthy and excellent comfort whereof we shall be assured if wee walke in the steppes of faithfull Abraham if we repent and beleeue in Christ and walke woorthy of our calling I beseech thee for my Sonne Onesimus The party for whom the Apostle entreateth is in these words both named and described Hee is described first by relation when he calleth him His Sonne secondly by the meanes and manner how he is his sonne by a spirituall generation through the immortal seed of the Gospell and through the ministry of the worde in the time of his restraint and imprisonment at Rome Touching the former point which is the Title giuen vnto Onesimus hee esteemeth him as his Sonne and therefore accounteth himselfe as his Father If then Onesimus be his sonne the Apostle must needs be his Father and if Paul be his Father he must needs be his son For the Father the Son haue mutual reference one to another cannot consist one without the other Doctrine 2. The same affection that is betweene the Father and the Son ought to be betweene the Minister the people We learne from this name giuen vnto Onesimus conuerted to the Faith that there ought to be the same affection betweene the Pastour and the people which is betweene the Father and the Sonne The same loue that is betweene Parents and their Childeren ought to be betweene the Shepheard and his flocke betweene the Steward the houshold between the Master the Scholler between the Minister the people betweene him that winneth and them that are won to the Faith of the Gospell The Apostle Paule writing to Timothy and Titus calleth them his k 1 Tim. 1 2. 2 Tim. 1 2. Titus 1 4. naturall and beloued sonnes according to the common Faith because he had begotten them by the seede of the Gospell to bee the Children of God without which new byrth they could not belong to his kingdome So when the King of Israell came to the Prophet Elisha who lay sicke in his bed he wept vpon his face and said l 2 Kin. 13 14. O my Father my Father the Charriot of Israell and the Horsemen of the same Likewise Iohn writing vnto his beloued Gaius declareth that he reioyced greatly when the brethren came testified how he walked in the trueth and addeth m 3 Iohn 4. I haue no greater ioy then these to heare that my sonnes walke in verity And Paule writing to the Corinthians toucheth this at large n 1 Cor. 4 14 15. I write not these things to shame you but as my beloued children I admonish you for though ye haue tenne thousand instructers in Christ yet haue ye not many fathers for in Christ Iesus I haue begotten you through the Gospell To this purpose he also speaketh to the Thessalonians o 1 Thess 2 7 8 11 12. Wee vvere gentle among you euen as a Nurse cherisheth her children Thus beeing affectioned toward you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deere vnto vs. And afterwardes in the same Chapter Ye know how that we exhorted you and comforted besought euery one of you as a Father his children that ye would walke worthy of God who hath called you vnto his kingdom and glory These allegations are so many witnesses of this doctrine teaching that it is a most tender affection of Loue and compassion that ought to be between him that teacheth and them that are taught in the word Reason 1. This will farther appeare by the Reasons whereby it is confirmed vnto our Consciences First the Ministers of God giue as a beeing in Christ and consequently to bee the children of God which is the best being and byrth that can be bestowed vpon vs the word of God being the precious and immortal seed and they by teaching and applying it are the Instruments wherby through Gods blessing we are begotten to be new borne babes in Christ and of the children of men or rather the children of the Deuil are made the sons and daughters of almighty God Hence it is that the Apostle saith p 1 Cor. 4 15. In Christ Iesus I haue begotten you through the Gospell And Peter in his first Epistle sheweth q 1 Pet. 1 23. That we are borne againe not of mortal seed but of immortall by the word of God who liueth and endureth for euer So then by their Ministry we are made aliue that before were dead we are made sonnes that before were enemies we are made Cittizens that before were strangers wee are made heyres that before were Aliants Reason 2. Secondly the Ministers of the Gospell are as our Mothers and doe conceiue vs in their wombe trauell with vs in paine and bring vs forth as with labour of Childbed to fashion vs in grace and to perfect vs in Christ We know the Sorrowes the Paines the Passions and the perilles of a Womans trauaile to be exceeding great so the measure of the Ministeriall paines and labour is maruellous great r 2 Cor. 11 23 which the Apostle expresseth 2 Cor. 11 23. He endured labours abundantly stripes vnmeasurably imprisonment plenteously the danger of death continually Eliah being raised vp of God to restore Religion to pull downe Idolatry to destroy Baals Priests and to set himselfe against the enemies of God was at length so worne with care so wasted with sorrowes and so wearied in this busines Å¿ 1 King 19 4. that he desired the Lord to take him out of the world saying It is now enough O Lord take my soule for I am no better then my Fathers The paines and perplexity of the Prophet Esay made him cry out alowde with great anguish of spirite t Esay My leunnesse my leaunesse So Ieremy cryeth out u Ier. 4 19 My belly my bellie I am pained at the verie heart mine heart is troubled within me declaring thereby that his gripings and greefes in his Ministerie were so great that they were like the paines of a vehement Colicke Likewise the Apostle being carefull to bring backe the Galathians to the trueth of the Gospell which they had forsaken saith x Gal. 4 19 My little children of whom I trauell in birth againe till Christ be formed in you meaning that hee endured much trouble and sustained great paines to fit them frame them to Gods kingdome Seeing then the Ministers of Christ be as spirituall Fathers and Mothers Fathers to beget vs and Mothers to beare vs and bring vs forth we may conclvde that the Pastours and people haue as neere a coniunction betweene them as Parents and their children But because somewhat may be obiected against this truth we wil remoue those doubts and take away those Obiections before we proceed any further or handle the Vses that
suffered to continue consumeth al things that are neere vnto it We must shew our selues ready to bring water to quench this fire We must stop the Flood-gates that the streames of contention doo not ouer-flow and in the end drowne vs as in the deepe waters It is a deceitfull snare and wonderfull subtilty of Satan to cast matters of dissention betweene the Minister and people as it were a bone to gnaw vpon that so though the word bee among them yet that it may by that meanes be with lesse fruit and profit with them Well doth this enemy of mankind know that where there is hatred to the person there can be no loue to his preaching and where there is desire of contention there can be no hope of edification For whome the people hate they regard not to heare and where there is no liking to the man there will follow a loathing of his Ministry We see this in the example of Ahab toward Eliah and Micaiah e 1 Kin. 21 19 20. 22 7 8. whom he hated to the death and professeth his enmity toward them and therefore despised the word that came from their mouths When Eliah reproued him for killing of Naboth and taking possession of the Vineyard he saide Hast thou found me O mine enemy So when Iehoshaphat asked if there were not a Prophet of the Lord that they might enquire of him Ahab who had sold himselfe to worke wickednesse in the sight of the Lord aunswered There is yet one man Michaiah the Sonne of Imlah by whom we may aske counsell of the Lord but I hate him for hee dooth not prophesie good vnto me but euill Where we see he hated the Prophet and therfore abhorred his prophesie and regarded not to haue him in his presence We may behold this in the example of the Scribes and Pharisees toward Paule they could not abide him nor his doctrine so that he was employed principally among the Gentiles On the other side as the people loue the Ministers from the heart so for the most part they profit by them The Apostle giueth this Testimony of the Galathians that they loued him exceedingly and therefore regarded his Doctrine accordingly f Gal. 4 14 15 The triall of me which was in my flesh ye despised not neither abhorred but ye receiued me as an Angell of GOD yea as Christ Iesus what was then your felicity For I beare ye record that if it had bin possible ye would haue plucked out your owne eyes and haue giuen them vnto mee Hence it is that Christ and his Apostles labour to plant this truth and to settle this perswasion in the hearts of those whome they taught that they vvere dearely beloued to them When the Disciples were afraid at Christs words he answered again said vnto them g Mark 10 24 Children how hard is it for them that trust in riches to enter into the kingdome of God So the Prophet Esay speaketh h Esay 8 18. Behold I and the children whom the Lord hath giuen mee are as signes and as wonders in Israel Thus do the Apostles write in this manner to the Churches calling them beloued brethren and deare children As we haue louing words in our mouthes so we should haue louing affections in our hearts It is a pittiful sight lamentable condition when the Pastor in any place setteth himselfe against the people and the people against the Pastor when they that should loue together as Father and Son do wrangle together as Cats and Dogs and are euer snarling and byting one of another If a priuate house be diuided against it selfe it cannot stand so if a particular Church be in a bitter mutiny it runneth to ruine and is miserably torn in peeces It is a great praise of that congregation where they are at peace and vnity ioyne together in the word Sacraments and sing the Psalmes and songs of God to his endlesse praise It is a comfortable thing when the people reioyce in their Minister the Minister in his people when the people desire and delight in the companie of their Minister and the Minister in the company of his people and so take comfort in the sweet society one of another This reproueth those that vpon euery slight occasion for euery slender profit yea for euery toy trifle follow suits of Law and bring actions of trespasse one against another whereby they trouble not onely their neighbours at home but the Countrey abroad These haue forgotten the words of Abraham to Lot when a debate arose among their Heard-men i Gen. 13 8. Let there be no strife I pray thee betweene thee me neither betweene mine Heard-men and thine Heard-men for wee are Bretheren It is therefore a great shame and reproach to heare of such iarres and ciuill wars as are in many parishes It is a plaine argument that there is little loue betweene them and lesse good wrought among them The Minister accounteth them not as his Sonnes and Daughters he seeketh not to winne them to the faith he esteemeth them not as his Crown in the day of the Lord. On the other side the people do not reuerence their Minister as their father but hate him as their enemy God is not among such Ministers and people but is gon farre from them and they are departed farre from him God is k 1 Ioh. 4 16 12. loue they that dwell in loue dwell in God and God in them If we loue one another God dwelleth in vs and his loue is perfect in vs. The Deuill is the Father fountaine of all debate and hatred c Iames 4. 16. For where enuying and strife is there is sedition and all manner of euill workes How then can wee otherwise thinke but that Sathan beareth rule among them and possesseth the cheefe holde of their hearts seeing so small tokens of loue and so great fruits of the Old man nay of the old Serpent appeare among them Wherefore to return thither from whence we began we must remember the amiable names giuen to the Pastor and people they must consider they are as Father and Son neerely coupled and ioyned together and thereby stirre vppe themselues and admonish one another of their duties to open their hearts in loue and againe to shut them vp that hatred haue no entrance into them hnd that mallice do not abide in them Vse 2. Secondly these most louing Titles applied to the Minister and people shew the duties required of Pastors toward their charge and teach them to loue them as their children to tender their good to exhort them to lay vp for themselues spirituall riches Great is the loue of Parents towardes their Children If the Childe be sicke or wayward they doe not cast him out of doores or withdraw their affections from him Hence it is that Christ when he saw the people scattered abroad and dispersed heere and there as Sheepe without a Shepheard d Math. 9 36.
of Paul toward Onesimus who was as deare vnto him as his owne bowels and therefore would haue him so receiued and respected as hee would receiue and respect his owne bowels Where we see that together with his petition he bewraieth and discloseth his affection toward him for whom hee maketh request This teacheth vs partly that to the end our request and commendation may take place and worke in him whom we beseech and entreat wee ought to shew our loue and make manifest our deare affection for him in the manner of making of our suit and supplication and partly that whosoeuer is truelie turned vnto God and repenteth of his sinnes from the bottome of his heart ought to be dearely beloued of vs yea albeit he were a Seruant a Fugitiue and one stained with much wickednesse For a sound conuersion of the hart doth blot out all reproach from the penitent and raseth out of our minds all remembrance of former offences as if they had neuer beene committed These are the generall obseruations now let vs discend to the particular doctrines Which in times past was to thee vnprofitable but now very profitable both to thee and to me We heard before that in these wordes one Argument is included to perswade Philemon to receiue his Seruant which is because howsoeuer he had beene vnprofitable now he was turned to be most profitable In which Wordes the Apostle maketh an allusion to name Onesimus which in the originall signifieth profitable It is an vsuall and common thing in the Prophets to allude to the Names of Men and Women of Citties and Countries and from thence to draw some profitable consideration and conclusion that thereby they may mooue to some vertue or condeme some vice or giue warning of some iudgement or set forth some mercy of God The like it were easie to shew in the New-Testament So in this place the Apostle putting Philemon in hope of receiuing profit by him alludeth to the Name of Onesimus that is profitable In like manner z Sophocles ãâã ãâã ãâã ãâã ãâã one of the Heathen Poets vsing this Name hath a wise and worthy sentence The gifts of Enemies are not guifts nor profitable The last word is the same with the Name of this Seruant wherefore it is as much as if the Apostle should haue saide I doe not feare and doe not thou doubt but he will behaue himselfe answerable to my expectation and commendation giuen of him beseeming the profession of the Faith worthy his owne Name and will approoue himselfe vnto thee to be a right Onesimus that is thrifty and profitable Before he was Onesimus in name now he is so in deede before he held the Title now hee hath the truth before thou sawest the shaddow now thou shalt see the substance thou hast had experience of his vnprofitablenesse now shalt thou haue the benefit of the profit that he bringeth with him being made a new Creature in Christ Iesus We learne from hence a Doctrine 1. Christian religion maketh a man profitable and helpefull to others that before hath beene iniutious and hurtfull that Christian Faith or Religion of a man vnprofitable maketh him profitable and of one vnfit maketh him fit to euery good woorke The conuersion of men to the true Faith worketh the greatest change and alteration that can be and maketh them good profitable and helpefull vnto others that haue beene before vniust iniurious cruell and hurtfull This appeareth by the Prophesie of Esaias b Esay 11 6 7. where hee sheweth That the Wolfe shall dwell with the Lambe and the Leopard shall lie with the Kidde and the Calfe and the Lyon and the fat Beast together and a little Childe shall leade them the Cow and the Beare shall feede and their young ones shall lie together and the Lyon shall eate Straw like the Bullocke the Suckling Child shal play vpon the hole of the Aspe and the weined Childe shall put his hand in the Cockatrice hole These things are not litterally to be vnderstood but he meaneth by these Beastes men of a rauenous and brutish Nature who when they shall bee brought into the Kingdome of God and Church of Christ they shall lay aside their wicked and Woluish properties and become louing gentle kind and curteous one to another This the Apostle teacheth Ephe. 2 11. c Ephe. 2 11 12 13. Col. 1 21 22. Remember that ye being in times past Gentiles in the Flesh and called vncircumcision of them which are called Circumcision in the Flesh made with handes that ye were at that time without Christ and were Aliants from the Common-wealth of Israell and were Strangers from the Couenants of promise and had no hope and were without GOD in the World but now in Christ Iesus ye which once were farre off are made neere by the blood of Christ It is noted in the Words of the Prophet and of the Angell d Mal. 4 6. Luke 1 17. That Iohn the Baptist by the power and force of his Ministry shall turne the hearts of the Fathers to the Children and the disobedient to the wisedome of the iust Men to make ready a people prepared for the Lord. This truth is farther confirmed vnto vs by sundry examples as by the example of Paule toward others and others toward Paule Let vs looke vpon the example of Paule no man is ignorant that before his conuersion to the true Faith of Christ he was e 1 Tim. 1 13 1 Cor. 15 9. Actes 9 1 2. a bloody Persecuter an horrible Blasphemer and a cruell Oppressor one that made hauocke of the Church of God and sought to ouerthrow Religion but after hee was called to the knowledge of Christ he was turned into a new man he became gentle vnto all hee thirsted after their Saluation which is the sincerest Testimony of the soundest loue The like affection we see in the Iayler after his conuersion He had executed his office with all rigour and extreamity f Actes 16 24 33. He cast the Apostles into the inner Prison und made their Feete fast in the Stockes because hee would be more sure of them but immediatly after the feeling of the Earthquake the hearing of Paule the opening of the Prison the preaching of the Faith and turning of his heart He tooke them the same houre of the night and washed their stripes and was baptized with all that belonged vnto him Whereby we see the fruit of his vnfained loue after the truth of his vnfained conuersion Before he shewed his cruelty now he testifieth his Charitie before he manifested his rage now he declareth his Religion before we heard of his fury now we see his Faith The Iewes that crucified the Lorde of glory and shed innocent blood euen the blood of the Sonne of God g Act. 2 40 41 42 43 44 45 46 47. when they were exhorted to amend their liues and to saue themselues from that froward Generation they receiued his word they
signe of their Reprobation Lydia is commended in that she l Acts 16 4. attended vnto the things which Paule spake but it was the Lord that opened her heart before she could be a faithfull and fruitfull hearer To this purpose Moses speaketh to all Israell m Deut. 29 2 3 4. Ye haue seen all that the Lord did before your eyes in the Land of Egypt vnto Pharaoh and vnto al his seruants and vnto all his Land the great tentations which thine eyes haue seene those great Myracles and wonders yet the Lorde hath not giuen you an heart to perceiue and eyes to see and eares to heare vnto this day Nowe as this ouer-throweth such as teach and maintaine an vniuersall Vocation so it must serue to settle vs in the trueth of the Doctrine of particular election and predestination n Rom. 9 15 16 18 13 14 That it is neither in him that willeth nor in him that rundeth but in God that sheweth mercy He sheweth mercie vpon whom he will shew mercie and will haue compassion vpon whom he will haue compassion therefore he hath mercie vpon whom he will and whom he will he hardneth God loued Iacob and hated Esau so that it was saide The elder shall serue the younger The Lord electeth some vnto life and saluation before the foundations of the world he elected some and therefore not all before the beginning of the world and therefore not for their deserts who then had not their beeing vppon the earth Who art thou o Iob 9 4 Rom. 9 20. that wilt dispute with GOD Or what shall it auayle vs to question it and quarrell it with the Almightie May the p Esay 10 15. Rom. 9 21. Clay reason with the Potter or the Axe with the Carpenter or the Sawe with him that draweth it or the Rodde with him that taketh it Or shall the thing formed say vnto him that formed it Why hast thou made mee thus Dare any Seruant pry and search into all the secrets of his Maister Canst thou follow track the way of the Fish in the Waters of the Fowles in the Ayre of a Serpent vppon a stone of a Shippe in the Sea Let vs not aske a reason of his will but rather say with the Apostle q Ro. 11 33 34 O the deepenesse of the Riches both of the wisedome and Knowledge of GOD Howe vnsearchable are his Iudgementes and his wayes past finding out For who hath knowne the minde of the Lorde or who was his Counsellor or who hath giuen vnto him first and he shall be recompenced If God should doo equally well vnto all his Creatures then were hee after a sort so much lesse to be praised and magnifyed of some for his benefites seeing he should do nothing specially and singulerly to them more then to others Neither is there are iniquitie in our God in so doing for may hee not r Math. 20 13 do with his owne what he will May he not lighten what eyes hee will or shoot away what arrowes he is disposed without our certaine knowledge of his secret counsels Obiection But some man may say when an whole assembly haue the same meanes the same Ministery an whole Family the same teaching and instruction How is it that some beleeue others will not beleeue Some are conuerted others are hardned Some are elect others are reiected Answere I aunswere it is not for the Creature curiously to search into the workes of the Creator but to bee wise according to sobrietie and as well a man might demaund why all in the fielde is not pure Corne but some Tares Why all in the Barne is not Wheate but some Chaffe Why Trees beare some leaues and not all Fruite Why in a great house there are Vesselles of Golde and Siluer some to an honourable and others to a dishonourable vse Why there are as well Goats that will not heare as Sheepe that heare the voyce of the Shepheard The Lord Iesus adoreth the Counsell of his Father heerein and confesseth the reason to bee his will and heauenly pleasure and farther then this whosoeuer goeth higher then this whosoeuer ascendeth and deeper then this whosoeuer searcheth shall wander as in a maze and neuer returne shall fall downe headlong into a Gulfe and neuer rise vp againe Our Sauiour saith Å¿ Mat. 11 25 26 I giue thee thankes O Father Lord of Heauen and Earth because thou hast hid these thinges from the Wise and men of vnderstanding and hast opened them vnto Babes It is so O Father because thy good pleasure was such As for the condemnation of the wicked and the execution of the heauy wrath and iust iudgements of God there is more then sufficient due desert in the Reprobate and though the righteous Lord worke therein yet beware thou imagine any euill in him The raine moystneth an euill Tree and therefore it beareth bitter and no better fruite In that it beareth fruite it commeth of the moysture but in that it bringeth foorth euill fruite it commeth of his owne Nature The Sunne by the strength of his heate and vertue of the Beames thereof rayseth out of the Dirt and Dunghill many foule and filthy sauours that infect men and corrupt the Ayre the raising of them vp is from the Sunne the vnwholsome and noysome smelles are from the places themselues The Raine is not properly the cause of the euill fruite but the Nature of the Tree and therefore it woorthily calleth for the Axe to cut it downe and then iustly deserueth to be throwne into the fire The Sunne is not directly the cause of those filthie sauours that are extracted out of stinking Ponds and puddles but the Miery and marish Ditches themselues So is it with God he is as the Raine that falleth and as the Sunne that shyneth from Heauen t Acts 17 28. Hee mooueth the euill man who worketh euill the action is of God the euill is from the free will of man and from the soule spirite of the Deuill God is not the Authour of the euill and therefore let u Iam. 1 13 14 no man say when he is tempted I am tempted of God for God cannot be tempted with euil neither tempteth he any man but euery man is tempted when he is drawne away by his owne concupiscence and is entised Seeing then the grace of Election of Redemption of Iustification of Vocation of Sanctification is not generall nor generally giuen vnto all but according to the free purpose and pleasure of him that chooseth redeemeth calleth iustifieth and sanctifieth Let vs acknowledge his great mercie to the praise and glorie of his name when hee maketh his owne ordinances auayleable which we see in many to bee vnprofitable let vs confesse his louing kindnesse toward vs when he doth beget vs by the immortall seede of regeneration and worketh effectually our saluation For what haue wee in vs to mooue the Lorde to sauour vs and followe vs with a
conuerted by vs ought to be deare and feruent We learne from hence that the loue which Christians ought to beare to all the Saints especially to those whom they haue beene meanes to conuert ought to be entire deare hearty earnest most faithfull and most feruent It is our duty to loue all men more especiallie the Saints but most especially such as haue beene gained to the Faith by vs. The Lord himselfe testifieth his tender compassion toward his Children to prouoke them to follow his example The Prophets declare l Deut. 32 10. Zach. 2 8. That he which toucheth them toucheth the apple of his eye So Zachariah blessed the God of Israell m Luke 1 78. Who through his tender mercy gaue life to them that sate in darkenesse and in the shaddow of death and guided their feete into the way of peace This appeareth notably in Christ Iesus n Heb. 2 17. Who was made like vnto his Brethren that he might be mercifull he will not breake the bruised Reede nor quench the smoaking Flaxe o Iohn 15 12 13. and 13 34. These thinges saith he haue I spoken vnto you that my ioy might remaine in you this is my Commaundement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends This affection we finde in many places in the Apostle p Phil. 1 8 9. 1 Thess 3 7 8 God is my record how I long after you all from the very heart-roote in Iesus Christ we had consolation in you in al our affliction necessity through your Faith for now are we aliue if ye stand fast in the Lord. The Euangelist Luke describing the Church of God gathered together after the ascention of Christ saith q Act. 2 44 45 All that beleeued were in one place and had all thinges common and they sold their possessions and goods and parted them to all men as euery one had neede This is a precept giuen in the Law and no duty more often vrged and touched in the Gospell Moses saith r Leuit. 19 18 Math. 5 43. Rom. 13 9. Gal. 5 14. Thou shalt not auenge nor bee mindfull of wrong against the Children of thy people but shall loue thy Neighbour as thy selfe I am the Lord. The Apostle Paule among many precepts that he giueth this is one of the chiefe and principall Å¿ Rom. 12 9 10. and 13 8. Let loue bee without dissimulation abhorre that which is euill and cleane vnto that which is good be affectioned to loue one another with brotherlie loue All these testimonies of God the Father of Christ Iesus our Lord of the Apostle of other Christians and of the whole Church doe sufficiently teach vs that howsoeuer all the Saints of God are to be loued yet those especially that haue beene conuerted to vs. Reason 1. The reasons that may be rendred to vphold as firme pillers to strengthen this Doctrine are many and infallible For first there is great labour imployed long time spent many meanes vsed and continuall care bestowed to conuert a Soule to God It is no idle worke it is not brought to passe without much adoe A Woman hauing had an hard labour with her child doth loue it the more and will vse speech accordinglie saying This was a very deere Childe vnto me I must needes loue it yea her loue t Iohn 16 21. is so heartie and entire that shee forgetteth the paines and sorrow that shee hath sustained Beniamin among all the Sonnes of Iacob was most tenderly beloued in whose byrth the Mother dyed the fruite was saued but the Tree withered and fell downe he cost Iacob therefore dear euen his best beloued wife and indeed his onely lawfull wife whom Laban promised for whom he serued u Gen. 35 18. so that he called him Beniamin the sonne of his right hand If then that which is dearly bought be deepely beloued it is no maruell if it worke effectually in spirituall things where the greatest paines and labor is shewed We see this in the Galathians who had put the Apostle to much trouble and exceeding torment in their recouery to Christ x Gal. 4 11 19 are by him called his Little Children of whom he trauailed in birth againe vntill Christ were formed in them and he was in much feare and perplexity least hee had bestowed on them labour in vaine This appeareth in his behauiour toward the Israelites to whom pertaineth the adoption the glory and the Couenants y Ro. 9 1 2 3. I say the truth in Christ I lye not my Conscience bearing me witnesse in the Holyghost that I haue great heauinesse and continuall sorrow in mine heart for I would wish my selfe to bee separated from Christ for my Brethren that are my Kinsmen according to the flesh The like affection is bewrayed in Moses toward Gods people who had carried them in his bosome as a Nursse doth the sucking Childe when God was offended with them and threatned to consume them he cried vnto the Lord z Ex. 32 31 32 Oh this people haue sinned a great sinne and haue made them Gods of Golde therefore now if thou pardon their sinne thy mercy shall appeare but if thou wilte not I pray thee rase me out of thy Booke which thou hast written Thus he shewed the bowels of his loue toward that people with whom hee had taken so great paines for whom he had so often prayed and by whom he had been so oftentimes prouoked Reason 2. Secondly by testifying of our loue and shewing forth the fruites thereof we gather great assurance that we are of the company of the faithfull of the Communion of Saints and of the society of them that belong to the trueth when we loue vnfaignedly those that are of the truth The Apostle Iohn teacheth that our loue to the brethren is a fruite of true faith a 1 Iohn 3 14 19. Heereby we know that we are of the truth and shall before him assure our hearts And againe hee saith We know we are translated from death vnto life because wee loue the Brethren he that loueth not his Brother abideth in death Whereby hee sheweth that we are assured that we belong to God are his children by the fruites of loue which are certaine tokens of our election to eternall life Reason 3. Thirdly loue is the liuery of Christ and as it were the badge and cognizance whereby we are knowne to be his Disciples and to be taught and directed by his spirit This agreeth with the Doctrine of Christ b Ioh. 13 34 35. A newe Commandement giue I vnto you that yee loue one another as I haue loued you that ye also loue another by this shall all men knowe that ye are my Disciples if yee haue loue one to another Christ Iesus did instruct his Disciples especially in loue and did as it were graft it and engraue
that sought his life to take it away he spared him when he might haue slaine him and hee cut off onely a peece of his coate when he might as easily haue cut off his head which kindnesse of his heaped vp coales of fire vppon his head and so wrought with him k 1 Sa. 24 17 that hee called him Sonne and prayed God to recompence vnto him that goodnesse that he had shewed and ceased from persecuting of him at that time The like example wee haue in Elisha l 2 King 6 22 23. who woulde not suffer the Horsemen that were sent to take him to be smitten with the sword but commanded Bread and water to be set before them so they did eate and drinke they refreshed themselues and returned to their Maister Let vs follow these worthy presidents and account all men our neighbors let vs account our selues bound in dutie to help them and do vnto them as we would haue them deal toward vs. Thus we see what loue is we haue heard from whence it commeth wherein it consisteth and to whom it is to be shewed It commeth from God and is the worke of his spirit it consisteth in a fellow-feeling of their good and greefe of their prosperity and aduersity so that we shold reioyce with them and mourne with them according to the condition wherein they are it is to be shewed to all such as are of the same nature and are couered with the same flesh that is to all mankinde Secondly we are to consider the property of this Loue m The property of Loue. how it is to be performed For as we haue seene the parties who are to be loued euen al so we must marke the manner how they are to be loued that is feruently and earnestly This is taught by the Apostle Iohn n 1 Iohn 3 18 11 12. My little children let vs not loue in word neither in tongue onely but in deede and in truth This also he pointed out a little before This is the Message that yee heard from the beginning that wee should Loue one another not as Caine who was that wicked one and slew his Brother And the Apostle Paule saith o Rom. 12 9. Let Loue be without dissimulation Likewise in the Epistle to the Galathians p Galat. 4 18. It is a good thing to Loue earnestly alwayes in a good thing and not onely when I am present with you Our Loue therefore must not onely be true but feruent and that for these causes We haue the perfect example of Christ q Iohn 10 11 Who gaue his life for his Sheepe and suffered the shamefull death of the crosse to redeeme them Againe if occasion require it and our calling will beare it r 1 Iohn 3 16. we ought so to Loue them as wee shoulde giue our liues for the brethren which duty wee can neuer fulfill except our Loue bee feruent Lastly there are manie meanes to quench Loue as wronges iniuries vnkindnesse vnthankfulnesse hatred and emulation all these corrupt affections are as water to the fire Seeing then it is so quickely and by so many meanes cooled and quenched let vs kindle it and labour to continue it that it may alwayes burne and not decay This feruent Loue is a rare Iewell which seemeth almost gone out of the world Thirdly we must know the forme and manner how wee are to Loue our brethren to wit euen as our selues By this rule our practise must bee squared and by this rule shall our loue be iudged As we wish our own good hartily sincerely and vnfaignedly so ought we to desire the good of our neighbor It is the Law of Nature that teacheth vs to doe to others as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues Our Loue must be without hypocrisy and dissimulation from the very heart This hearty Loue is as it were the life and soule of the duty due to our brethren Let vs therefore loue them with a sincere affection and in vnfaigned simplicity This appeareth plainly in such as prayed for their persecutors and vtter enemies as Stephen when they stoned him kneeled downe and cried out with a lowd voyce Å¿ Acts 7 60. Lorde lay not this sinne to their charge And our Sauiour Christ when they crucified him said t Lu. 23 33 34 Father forgiue them for they know not what they do If we can practise and performe the like wish their good as our owne pray for them as for our selues and desire their forgiuenesse as we would be forgiuen of God then is this true loue to our true comfort found in vs. Vse 2 Secondly seeing this is the Loue that must bee found in vs towardes the Saints it serueth to meet with many enormities and to reproue manie sinnes that raigne in the world and are as the fore-runners of the full and finall ruine thereof Our loue to others is a cold loue frozen without heat dead without life barren without fruite such as our Sauior speaketh of in the gospell u Math. 24 12 Because iniquitie shall be encreased the Loue of many shall be cold But our Loue is hot toward our selues we haue abundance of selfeloue which ouerfloweth in vs and ouercommeth true loue This is the onely loue that remaineth in the worlde in these daies which is the corruption nay the bane and poyson of true loue This is it which the Apostle prophesied of long agoe x 2 Tim. 3 1 2 This know also that in the last dayes shall come perrillous times for men shall be louers of their owne selues without naturall affection no louers at all of them which are good Where we see that Paul prophesying of the last dayes daies of great perill and much impiety doth put selfe-loue in the first place as it were in the forefront and make it the fountaine from whence the traine floweth that followeth afterward For he which loueth himselfe will not regard what he doth to others and arrogateth all things to himselfe hee setteth vp himselfe as the onely man of account he magnifyeth himselfe hee contemneth all others Hence it is that he is couetous proud treacherous stubborne heady high minded and heapeth or hoordeth vp sinne vpon sinne till he fill vp the measure The worlde is pestered with these Monopolies which are all for themselues nothing for the common good of Church or Countrey We haue a common Prouerbe rife in their mouthes but more rife and ripe in the practise of the people Euery one for himself and God for vs all The first branch sheweth what is in vse but the second part must be changed for where euerie one is for himselfe there the Deuill is for all Wherefore the former is the Deuils Prouerbe and is no more to be vsed among Gods people The Christian Prouerbe must be Euery one for his Brother and God for vs all y 1 Cor. 13 5
because Loue seeketh not her owne but the good of others Secondly as wee see selfe-loue checked and controuled so they are condemned that place brotherly loue in faire wordes and gentle speeches and yet many faile in these and cannot affoord them as if euery worde of their mouth were worth Gold whereas in such is no sound Religion but a vizard onely of holinesse True loue must be shewed in the fruits in sustaining helping pittying releeuing those that craue our releefe and are in necessity The Apostle teacheth them that are destitute of true faith that shroud themselues vnder the profession of the Gospell and yet are not able to make demonstration thereof by their workes A good Tree bringeth foorth good fruit If the Tree bring forth either no fruite or euill fruite it is an euill tree If we haue onely good words and either no workes at all or euil workes it is a plaine argument we are not yet in the number of true beleeuers z Gal. 5 6. neyther are endued with that faith which worketh by loue Hence it is that the Apostle Iames saith a Iam. 2 15 16 If a Brother or a Sister be naked and destitute of daily food and one of you say to them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those things which are needfull to the body what helpeth it Euen so the Faith if it haue no workes is dead in it selfe If then we content our selues to giue the Almes of faire wordes which are but empty shewes it sheweth that we are barren trees full of leaues but voyd of fruite and it shall minister as little comfort to our hearts as it dooth releefe to their bodies We are taught to visit Christ in his members and apply our selues to do them good that in the last iudgement we may finde that mercie and compassion at the hands of Christ which wee haue shewed to the members of his body To giue kinde words is not that feruent loue which heere is commended vnto vs. Lastly it reproueth such as giue themselues to fraud and deceite to cruelty and oppression to subtilty and circumventing their brethren to lying vsing false Waights and Measures For if this should be the rule of our loue that it ought to be feruent we should examine our owne hearts whether wee would haue another man to deceiue and oppresse vs by forgery falshoode The Apostle reprooueth all such wrongfull and iniurious dealing and as a Prophet of God denounceth seuerely certain iudgement vpon such wickednesse b 1 Thess 4 6. Let no man oppresse or defraud his Brother in any matter for the Lord is an auenger of all such things as we also haue told you before time and testified It is common and wicked Obiection May I not do with mine owne as I list who shall hinder me to vse mine owne as I thinke good This is the common argument of Harlots Drunkards and other beasts which ought not to be in the mouths of Christians Let them vse it that are out of Christ let vs bee ashamed of such prophanenesse and ignorance For indeed thou hast nothing that is thine owne thou art but a Steward and the time shall come when thou must giue an account of thy Stewardship because thou mayst be no longer Steward Vse 3. Lastly seeing all are to be loued but especially such as haue bin conuerted by vs it teacheth vs to further their saluation that haue beene brought into the way by vs and neuer to forsake them vntill we haue brought them to their iournies end For what a vaine thing were it to finde a man wandering out of his way and going astray from the right path and when he hath brought him backe to leaue him without farther direction Or what an vnnaturall part were it for a Mother to bring forth her Childe into the worlde and then to take no more care of it neither to wash it in water nor to wrap it in swathling Clowts nor to haue any compassion vpon it but to cast it out into the open field The loue of Moses his Mother was greater toward him c Hebr. 11 23. Exod. 2 3 4. who being borne was hidden three moneths from the cruelty of the Egiptians and being put among the Bul-rushes in the water was watched by his Sister to see how God would prouide for his deliuerance euen so it standeth vs vpon hauing beene made blessed meanes and Instruments of the good of others to be assistants vnto them and to further their saluation as God shall enable vs. It is the part of a good Worke-man not to leaue his worke vnperfect A good Physitian will not leaue his patient when he hath doone but halfe his cure An Husbandman will not giue ouer when he hath halfe sowne but will labour vnto the end Hee that dooth but halfe builde an house is but halfe a Carpenter He that entreth into Christianity and beginneth wel is but halfe a Christian the greatest part of the worke remaineth behind Let vs all follow the example of God when he began the great worke of the Creation of the world he left not his workemanship vnfashioned and vnfinished but in six dayes fully accomplished it to the glory of his name And as he did in the generation of his creatures so he doth in their regeneration c Iohn 13 1. Those whom he loueth he loueth vnto the end This is it which the Apostle teacheth d Phil. 5 5. I am perswaded of this same thing that he that hath begunne this good worke in you will performe it vnto the day of Iesus Christ As then God neuer leaueth him whom once he loueth so shold we haue a care of those that we haue moued to imbrace the truth and watch ouer them for their good The Minister must preach sound Doctrine in loue to the soules of men that he hath vndertaken the charge of for whom he is to giue an account in the great day Wee see the Apostles hauing taught the Gentiles planted a Church among them did not cast off all care of them nor thinke themselues to haue discharged a sufficient duty toward them but knowing the malice of Satan the deceit of false Teachers and the frailty of mans nature e Acts 14 22. They returned back to confirm them in the faith and to settle them in that truth which they had receiued of them When Peter professed great loue to Christ f Iohn 21 15. he willed him to manifest it by feeding of his Sheepe and Lambes the greater his diligence was in feeding the flocke of Christ ouer which hee was made a principall Watchman the greater duty he performed to Christ himselfe When Agrippa the King had heard the defence that Paule made for himselfe and the confirmation of his calling by the heauenly vision that apeared vnto him he said g Acts. 26 28 29. Almost thou perswadest me to become a Christian But
earth and licke vp the dust of thy feet That is they shall reuerence and serue Christ and his Church and they shall account it no dishonour vnto them to do any good to the Saints All these Testimonies serue as so many proofes to witnesse this truth that wee must account this our condition that we are all as Seruants to doe seruice to our Brethren and to imploy our selues and best endeuours to do them good according to their wants Reason 1. The reasons follow which will cause this Doctrine to sinke deeper into vs and make the truth appeare without all gaine-saying First whatsoeuer gifts are bestowed vppon vs to this end they are bestowed to profit with all to helpe one another and to edifie that body whereof we are members We are all Fellow-members of one body and therefore are bound to releeue and refresh our Brethren Euery member serueth one another are for the whole Nature it selfe in other things teacheth vs this duty The Sunne as the eye of the World shineth not for it selfe it yeildeth not heat for it selfe but for others The clouds which are as the bottels of heauen do not drop down raine for themselues but for others The earth which is as the Mother of these inferiour things bringeth forth Hearbs and Grasse and Fruit and Corne for the vse of man and not for it owne benefit This comparison drawne from the members of the body seruing one another and euery one caring for the whole is often vrged by the Apostle He teacheth that p Rom. 12 4 5. and 1 Cor. 12 20 25 26. As wee haue many Members in one Bodie and all Members haue not one office so we beeing many are one Bodie in Christ and euerie one one anothers Members And in another place There are many Members yet but one Bodie the Members should haue a care one of another least there should be any diuision in the Bodie Therefore if one Member suffer all suffer with it if one Member be had in honour all the Members reioyce with it If then one of the Members of our naturall body be ready to doe seruice to the other to the whole it should be our care to do the like that are of the Mysticall body of Christ Iesus from whom as from the head we receiue all influence of spirituall grace necessary to saluation Reason 2. Secondly it is our duty to follow the example of our Lord and Maister Christ Iesus he came to serue not to be serued to Minister not to be ministred vnto to redeeme not to rule This our Sauiour preached to his Disciples when they began to thinke of Lordship and to disdaine one another q Mar. 10 43 44. Whosoeuer will be great among you shall be your Seruant and whosoeuer will bee cheefe of you shall be the Seruant of all for euen the Son of man came not to bee serued but to serue and to giue his life for the ransome of many Where hee sheweth that the way to true honour is to serue so that the greater seruice we doe to the Brethren the greater honour we shall receiue at the handes of God The greater our seruice is the greater shall be our reward when euery one shall receiue according vnto his work This we see farther strengthned vnto vs in the example of Christ who humbled himselfe to wash his disciples feete and to wipe them with a Towell being washed and saide vnto them r Iohn 13 4 12 13 14 15. Know ye what I haue done vnto you Ye call me Maister and Lord and ye say well for so am I if I then your Lord and Maister haue washed your feet ye ought also to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you the Seruant is not greater then his Maister nor the Ambassadour greater then he that sent him We are taught to set Christ the most absolute example before our eyes to learne humblenesse of minde and the duty of seruice one to another we must consider him in his glory and in his humilitie First in his glory as our King as our head as our Lord and as our Maister then in his humility as abased and humbled in our Flesh vnto death euen to the death of the Crosse When we haue done this then we are thus to reason with our selues hath Christ in his great glory cast downe himselfe for my sake and ought not I if I were the highest vpon earth stoope downe to my equals Ought not I that am his Subiect his body his Disciple his Seruant to serue the necessities of my Fellow-seruants Thus the Apostle commending Loue to the Saints and meeknes of minde leadeth vs to Christ Å¿ Phil. 2 4 5 6 Looke not euery man on his owne thinges but euery Man also on the thinges of other Men let the same minde be in you that was euen in Christ Iesus who being in the forme of GOD thought it no robberie to be equall with GOD he made himselfe of no reputation he tooke on him the forme of a Seruant hee humbled himselfe and became obedient vnto the death If then we looke vnto Christ Iesus the Authour and Finisher of our Saluation we haue him as a perfect example without blemish and as a pure Glasse without staine to looke vpon who in the greatest glorie hath shewed the greatest abasement in the greatest honor he hath set before vs the greatest humility Reason 3. Thirdly true Religion consisteth in ministring to the Saints in helping and succouring of the poore in imploying himselfe to the good of others as a Candle that spendeth wasteth it selfe to giue light to them that are in the house It consisteth not in bare knowledge but in practise not in an idle Faith but in the fruits of loue This the Prophet Esay sheweth and sets down t Esay 58 10. If thou poure out thy Soule to the hungry and refresh the troubled soule then shal thy light spring out in the darkenesse and thy darkenesse shall be as the noone day And the Lord shall guide thee continually he shall satisfie thy Soule in drought he shall make fat thy bones so that thou shalt be like a watered Garden and like a Spring of Water whose Waters faile not Meaning that they which releeue the poore and comfort such as are comfortlesse their light shall neuer bee put out but shine for euer God will be their comfort in the day of trouble and he will recompence aboundently their good workes Seeing then the giufts u 1 Cor. 12 7. that we haue are giuen to euery man to profit his Fellow-members withall seeing we are to tread in the steps of our blessed Sauiour Iesus Christ and seeing the truth of Religion standeth in the fruits of loue we may conclude necessarily the former Doctrine that we ought to account it no disgrace vnto vs to abase our selues to do seruice and to Minister
went in and lay with his Fathers Wiues Heere are sundry deuillish and wicked practises Incest Murther Rebellion treason all abhominable enormities and yet God saith k 2 Sam. 12 12 He did all these things These sinnes were most foule and filthy to looke vpon as they were the inuentions of the Deuill the perswasions and practises of euill men but as they are punishments sent of God vpon Dauid for his offences they were beautifull in their time they were the righteous sentence of a iust Iudge who cannot deale vniustly in iudgement Thus much of answering these few Obiections Now let vs proceede to conclude some Vses out of this truth Vse 1 The Vses that will arise from hence are many but wee will onely touch the principall This Doctrine serueth for reproofe for comfort and for obedience For it serueth to reprooue and conuince sundry persons that eyther know not or knowing doe abuse this prouidence of God whereby he taketh care of all thinges that are in the World and directeth them to a right end And first of all we set against it and oppose vnto it the dreames and dotages of Atheists Epicures Libertines and such like Wretches who either deny wholy there is a God or make him sit as idle in heauen as themselues are vpon the earth so that albeit he know and see all thinges yet hee worketh or ordereth not the speciall actions of men that fall out These are they that pull God out of his Kingdome and set vp Chance and Fortune as an Idoll and make it their God We must all learne and confesse that the Lord that is the Creator of Heauen and Earth is also the Ruler and Gouernor of all euen the least Creatures The whole world from the highest heauen to the center of the Earth is subiect to his prouidence He worketh all things according to the counsell of his owne will he giueth life and l Acts. 17 28 breath he preserueth them so that nothing commeth to passe without his appointment Whether they be things with life or without life with reason or without reason generall or particular euill or good Angels or Men necessary or not necessary all are ruled by his decree So then Chance Fortune are words of the Gentiles and are blindly vsed by such as are called Christians whereas nothing can be done without his will and working who is omnipotent What seemeth more casuall then the Lot Yet The lot is cast into the lap but the whole disposition is of the Lord. Prou. 16. 33. This is it which our Sauior teacheth m Math. 10 29 30. and 6 26. Are not two Sparrowes sold for a farthing and one of theÌ shall not fall on the ground without your Father Yea and all the haires of your head are numbred So that we see Chance and Prouidence cannot stand together but the one ouerturneth the other Secondly it reproueth such as froÌ hence take encouragement to commit sin to breake out into sundry outrages or to liue securely because God can turne it to our good and maketh it serue to set forth his mercy This is that presumption and sin of rebellion touched by the Apostle Why do we not euill that good may n Rom. 3 8. come thereof whose damnation is iust So in another place o Rom. 6 1 2. What shall we say then Shall we continue still in sin that Grace may abound How shall we that are dead in sinne liue yet therein We confesse indeed that God is the Soueraigne cause of all euents that are brought to passe and whatsoeuer the enemies of the Church intend and enterprise whether the Sonnes of Men or the Deuill and his Angels he staieth and hindreth or represseth and disappointeth and alwaies disposeth it to the good and saluation of his children Neuerthelesse this doth not excuse or free the Instruments that he vseth from fault They do the will of God blindly and ignorantly but they do crosse his will openly and purposely so that his prouidence doth not exempt the wicked from their euill doing Dauid knew well enough and confesseth as much that Shemei was sent of God most iustly to cursse him and to raile vpon him when he fled from the face of his son Absolon yet in his last speach to the King his Sonne he doth not defend him or excuse him o 1 King 2 8 9 But giueth charge and commaundement to be reuenged of him and not to account him innocent If then euill instruments cease not to be guilty before men much more faulty shall they be before the iudgement Seate of the Almighty and much lesse shall they escape punishment for transgressing the Law of God For howsoeuer wicked men be well moued by God to execute his worke by them who may vse any of his creatures according to his owne power pleasure yet in asmuch as they being moued of God do peruersely and crookedly and wickedly moue themselues to will and work euill so that themselues are the workers and causers of their own euill works whereby it commeth to passe both that they grieuously offend God and afterward seuerely punished of him Wherefore such as resist God rebell against his law and striue against his will cannot say they haue done his will inasmuch as they had no purpose to keep his ordinances therefore make themselues subiect to all his iudgements Lastly this reproueth the Church of Rome that among many slanders cast out against vs are not ashamed to lay to our charge that we mainetaine that God is the author of sin We hold we teach priuatly publikely by word by writing in Schooles in Churches that God is not the author of sin but the deuil mans own corrupt wil whosoeuer teacheth and preacheth otherwise if it were an Angell from heauen we hold him accurssed Hence it is that the Prophet saith p Psal 5 4. Thou art not a God that loueth wickednesse neither shall euill dwell with thee So the Prophet Habakuke q Hab. 1 13. Thou art of pure eyes and canst not see euill thou canst not behold wickednesse Likewise Zephany saith r Zeph. 3 7. The iust Lord is in the midst thereof he will do none iniquity In like manner the Prophet Zachary saith Å¿ Zach. 8 17. Let none of you imagine euill in your harts against his neighbour and loue no false Oth for all these are the things that I hate saith the Lord. Thus we heare that he loueth righteousnesse and hateth wickednesse so that he is the authour of all good of no euill If we would heare this farther opened the Apostle Iames is a witnesse of it t Iam. 1 13 14 Let no Man say when he is tempted I am tempted of God for God cannot be tempted with euill neither tempteth he any man but euery man is tempted when he drawn away by his owne concupiscence and is entised This is the conscionable Doctrine of pietie and the contrary wee renounce and
due debt vnto him whatsoeuer Philemon had Doctrine 5. Althogh christian religion do not take away the degrees of persons yet it maketh vs all equall in Christ From hence wee learne that wee are all of vs equall before God and our Brethren in Christ Iesus our Lord. Although Christian Religion doeth not take away the difference of persons and conditions before men but aloweth some to be high and some low some aboue and others beneath some to be Maisters and others to be Seruants yet it maketh vs alike and equal before God inasmuch as it causeth vs to be brethren in Christ This truth hath plentifull confirmation out of the books of Moses where al the Iewes of what quality and condition soeuer they were are oftentimes called brethren The poore are named the y Deut. 15 7 2 11 12. 17 20. Brethren of the rich the Debter is called the Brother of his Creditor the Seruant is Brother to the Maister the King set ouer them must not lift vp his heart aboue his Brethren This is it which Dauid confesseth in many places of the Psalmes z Psal 22. 22. and 22 8 9. I wil declare thy Name vnto my Brethren in the middest of the Congregation I will praise thee And in the 122. Psalme hee wished prosperity and would procure the good of Gods house for his Brethrens and Companions sake Where wee see that albeit he were the King of Israell and sate in the throne of glory and seat of dignity aboue them yet he refuseth not to cast himselfe into a common condition with others and to giue them the honour of his brethren This is it which the Prophets teach euery where a Ier. 31 34. They shal teach no more euery man his neighbor and euery man his Brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord. This is it which Christ speaketh to his Disciples b Math. 23 8. Be not ye called Rabbi for one is your Doctor euen Christ and all ye are Brethren The like precept the Apostle enioineth and the same rule he deliuereth to the Romans chap. 12 16. Be of like affection one toward another be not high-minded but make your selues equall to them of the lower sort be not wise in your selues And to the Phillippians Chap. 2 3. Let nothing be done through contention or vaine-glory but that in meekenesse of mind euerie man esteeme other better then himselfe Againe to this purpose hee writeth to the Galathians c Gal. 3 27 28 All yee that are baptized into Christ haue put on Christ there is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus All these Testimonies of the Old and New Testament do fully and euidently teach vs that howsoeuer the Gospell permitteth and prescribeth the differences and degrees of persons that some be Lords and others beare themselues as seruants yet it alloweth and maketh them to be equal in Christ to be brethren and Sisters in the common faith all members of Christ all pertakers of the same hope al heires of the same kingdome Reason 1. And what can be more plaine then this principle First it is the nature property of God to accept no mans person An high place a noble byrth a comely personage are much respected amongst men and such persons are highly aduanced and preferred But it is not so with God for in his election of vs to life in his calling of vs in his iustifying of vs in his sanctifyeng and sauing of vs he respecteth not whether we be high or low rich or poor learned or vnlearned he chooseth he calleth he iustifieth he sanctifieth he glorifieth the bond as well as the free the low as well as the high the Seruant as well as the Maister This is it which the holy man Iob setteth down d Iob 34 18 19. Wilt thou say vnto a King thou art wicked Or to Prince ye are vngodly How much lesse to him that accepteth not the rich more then the poore for they bee all the workes of his hands To this purpose the Apostle Paule speaketh e Rom. 2 9 10 11. Gal. 2 6. Act 10 34 35 Deut. 10 17. 2 Chro. 19 7. Prou. 24 13. To euery man that doth good shall be glory honour and peace to the Iew first and also to the Grecian for there is no respect of persons with God Likewise the Apostle Peter teacheth this in the Sermon that hee preached vnto the Gentiles Of a truth I perceiue that God is no accepter of persons but in euerie Nation hee that feareth him worketh righteousnesse is accepted with him Seeing then this is the Nature of God that he regardeth not the outward apearance and countenance of men we must know that he respecteth all as equall and alike Reason 2. Secondly Christ Iesus accepteth all that beleeue in him as his Bretheren and members of his body euen flesh of his flesh bone of his bones This is it which he speaketh to Mary Magdalen after his resurrection when he had appeared vnto her and manifested himself vnto her f Iohn 20 17. Go to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and to your God Where he sheweth that God is a common Father that all the godly are as brethren one to another Likewise the Apostle writeth to the Hebrewes g Heb. 2 11 12 He that sanctifieth and they that are sanstified are al of one wherefore he is not ashamed to call them Brethren saying I will declare thy name vnto my Brethren in the midst of the Church I will sing praises to thee The Lord Iesus is infinitely aboue vs h Phil. 2 6. who being in the forme of God thought it no robbery to be equall with God and we are poore wretched and miserable men yet he is ashamed of no man except we first bee ashamed of him He will deny no man he will reiect no man except wee first do deny and reiect him If then Christ do vouchsafe to account and accept vs as his bretheren we must needs acknowledge an equality and brotherly fellowshippe among all the faithfull that are in Christ Reason 3. Thirdly all the godly that are truly regenerate are adopted to the hope of the kingdome of glory and are redeemed by the blood of Christ It is not Gold or Siluer or Pearles i Psal 49 7. 1 Pet. 1 18. or the treasures that are in the world could pay a price sufficient to redeeme and ransome our soules it is the precious blood of Christ alone that must purchase our peace as of a Lambe vndefiled and without spot Now he came into the world to seeke and to saue that which was lost he came not to call the righteous but sinners to repentance How meane
that such as contemne their Parents and refuse to helpe and succour those that GOD hath made nearest vnto them and so bound them in a greater band doe commit the greater sinne and plainely declare that their hearts are voyd of naturall affection The third reproofe Thirdly this Doctrine reprooueth those that where most causes and reasons concurre and meete together to vrge them to their dutie do not make vse of them nor bind themselues more closely and straightly with them nor shew more kindnesse being moued by them so that the greater and moe the meanes are to tie them in affection one to another the lesse many times their loue is This may be made plainely to appeare vnto vs if we consider the particular practise of the people toward their Minister and the generall behauiour of one of the faithfull toward another God hath bound the people to their owne Pastor by a straighter and neerer coniunction then to the Shepheards of other Foldes because they haue a greater charge of their Soules and must giue an account for them to the cheefe Shepheard of the Sheep and yet we see they are most bitter and violent against them because they reprooue their sinnes and discouer their corruptions that they themselues may see them and forsake them and God may forgiue them Shall the sicke person hate the Phisition because hee sheweth him his disease and offereth his help best endeuour to cure it In like manner shall we be spightfully intreated and cruellie handled and mortally maligned that wish them the greatest good shew our selues their best friends deale faithfull with their Soules and labour to bring them to eternall happinesse This is it which the Apostle speaketh to the Galathians e Gal. 4 16. Am I therefore become your Enemy because I tellyou the truth Thus also the Prophet Ieremy complaineth f Ier. 18 20. Shall euill be recompensed for good For they haue digged a pit for my Soule remember that I stood before thee to speake good for them and to turne away thy wrath from them We pray for them we stand in the gap wee exhort and admonish them we desire to cure them of those sinnes that fight against their Soules to destroy them Secondly we are to draw from hence a generall consideration that as God hath called vs with an holy calling into the bosome of the Church so he hath linked the faithfull in loue one to another and yoaked them together with the sweet yoake of his Gospell and yet how many are there that professe the name of Christ and will needes be accounted true Christians that cannot abide the Children of God but hate them with an vnfained hatred and account them as their Mortall enemies If we should see a man rage against the members of his owne bodie g Marke 5 5. and strike himselfe with stones to the wounding of the flesh like the man possessed would we not seek to binde him with Chaines and say he were mad and out of his wits So likewise if we be in Christ we haue him as our head and are members one of another and therefore such as nourish the passions of hatred as Coales of fire kindled in their breastes are out of their right minde as men distracted and beside themselues No man euer yet hated his owne flesh but nourisheth h Ephe. 5 29. and cherisheth it euen as the Lord doth the Church We haue many effectuall meanes and strong reasons to ioyne our affections one to another i Ephe. 4 4 5. There is one Body and one Spirit there is one hope and one inheritance there is one Faith and one Baptisme there is one God and Father of all which is aboue all and thorough all and in vs all These are so many bands to hold vs together if wee plucke these Chaines asunder and breake the Fetters in peeces that no man can tame vs nor binde vs we are not liuing but dead members and offer violence to our owne flesh The single knot of nature ought to be sufficient to knit vs one to another and the least thred of naturall coniunction of our humane Nature ought to sew vs together as a Garment fitted for our bodie how much more when many occasions meet together which should establish brotherly loue to continue among vs Vse 3 Thirdly seeing coupling of many reasons together and the meeting of many good respects in one giueth the more cause of ioy and gladnesse of louing and caring one for another it giueth a profitable instruction to all Children and Seruants and other inferiors to performe the duties of honor and reuerence to their Fathers and Maisters If there were no other means this were a sufficient meanes to make them tractable and attentiue to the wordes and directions of their Fathers and Maisters euen because they are their Fathers and Maisters For this includeth many reasons and ioyneth them in neerer bandes then they were tyed together before and detecteth them of a greater sin and maketh them guilty of a greater iudgement When it pleased God to open the mouth of Baalams i Num. 22 28. Asse to reprooue the foolishnesse and wickednesse of that false Prophet it was his fault not to hearken nor giue heede to that which is spoken vnto him When God instructeth vs by the Creatures which are the common Maisters of all mankind we must learne the inuisible thinges of God by them When the Wise-man passed by the fielde of the slothfull k Prou. 24 30 31 32. and by the Vine-yard of the Man destitute of vnderstanding which was growne all ouer with Thornes and Nettles he behelde and considered it well he looked vpon it and receiued instruction But when the Lord chuseth one to speake vnto vs and to informe vs in his waies which hath beene the Instrument of our life and being of our peace and welfare of our good and saluation we ought to haue more respect to his person and to his perswasion as he is a more honorable Messenger and as his words do proceede from greater loue and kindnesse toward vs. This serueth greatlie to reprooue all rebellious Children and contemptuous Seruants which dislike and distast the holie instructions and informations of their Fathers and Maisters If they receiue any temporall commoditie from them this doth rellish well in their mouthes but they regard not their counsels they will none of their instructions These are wicked Children these are vngodlie Seruants An euill Child is but halfe a Child an euill Wife is but halfe a Wife an euill Seruant is but halfe a Seruant an euill Subiect is but halfe a Subiect The godly and gratious Child is a Childe indeede a godly and gratious Wife is a true Wife indeede a godly and gratious Seruant is a right Seruant indeede a godly and gratious Subiect is to be accounted and acknowledged a true Subiect indeede For as there are degrees of coniunction of mankinde one to another which are
our mouths to instruct them we shall haue deafe Children and deafe Seruants that will stoppe their eares against all good admonition that is offered vnto them If we be bound in a double Band common and speciall and doe performe a single dutie vnto them it will follow that as they owe vnto vs a two-folde dutie generall and particular the generall of all mankinde the particular of Seruants they will performâ a single and maimed and vnperfect seruice Thus much shall suffice for this Doctrine and diuision 17 If therefore thou account our things common Receiue him as my selfe The order of the words HItherto we haue spoken of the former reason drawne from the Apostles action of sending him backe to his Maister together with the conuincing and confuting of the two obiections that might be made against the receiuing of him one touching the retaining of him with himselfe the other touching the Seruants departure from his Maister Now followeth the second reason of the second sort taken from the person of Paule and it is of his communion with Philemon and the participation of the same heauenlie guifts and graces with him This reason is first handled and then another Obiection is preuented The reason is in this 17. Verse the preuention is the two next following to wit the 18. and 19. Verses This reason heere vsed is breefely propounded and yet nothing is omitted which may carrie any force of Argument to perswade and asswage Philemon For he inferreth out of the former wordes wherein he hath commended Onesimus not so much to be accounted as a Seruant as to be receiued as a Brother that hee is worthy to be forgiuen and withall he insinnuateth and signifieth that hee was necessarilie ioyned with him in these bandes of mutuall loue that hee could not be separated and deuided from him whereby it must come to passe that one of these will followe eyther thou must loue vs both or else for euer refuse vs both If thou hate him thou canst not loue me or if thou loue me thou must not hate hate him This reason is thus framed If we haue fellowship together in all common blessings then receiue him But we haue fellowship together in all common blessings Therefore receiue him The first proposition of this reason is in the beginning of this verse If therefore thou account our things common receiue him The conclusion is amplified and made manifest by a comparison of the like Receiue him as my selfe The meaning of the words Thus much of the Method now let vs see somewhat concerning the meaning of the words which are few and not hard When the Apostle saith If thou account our things common the words in the originall are If thou haue mee a Fellow or partaker that is One in common with thee whereby he expresseth his singular affection to this poore fugitiue Seruant and maketh his cause and this request all one so that to reiect him was as much as if he reiected Paule and on the other side to embrace and receiue him is accounted by him as done to himselfe Againe when he craueth to haue him receiued by receiuing we must vnderstand not onely the entertaining of him into his seruice and the taking of him home into his house but therein also he requesteth of him to forgiue him his offences committed against him and to think well of him as of a Brother in Christ Lastly when he addeth As my selfe he meaneth louingly friendly hartily as thou wouldst doe me if I came vnto thee As if he should haue said seeing no man denieth to his companion and familiar friend any thing that is honest and iust it cannot stand with that loue and familiarity that hath euer beene betweene thee and me to deny me this reasonable request but we haue beene and are most deare and inward friends communicating one with another all good things so that I haue accounted thee another my selfe and thou hast accounted me another thy self and therefore I doe not doubt but thou wilt receiue him againe into thy fauour as if he were another Paule or as a member of his body Sundry obseruations arising out of this Verse This is to be marked and considered concerning the meaning The words in this verse are not many but the obseruations are not few that might be concluded and collected out of the same First of all many may maruaile that the Apostle is so earnest vehement and importunate for a Seruant and especially for such a Seruant Surely feare of hard and seuere dealing might haue moued Onesimus to distrust and despaire and therefore he vseth all meanes to hold him vp to cherrish his faith and to further the good work begun in him being as yet a young plant a new conuert as a ioynt newly restored and hauing yet a tender conscience whereby he prouoketh vs and all others to seek tenderly the vpholding maintaining confirming and comforting such as haue giuen witnesse of their true repentance not to quench the smoaking Flaxe nor to breake the bruised Reed For seeing we are with all mildnesse to receiue vnto vs such as are weake in the faith woe vnto them that stay them that are comming forward and lay stumbling blockes in their way to bring them backe and to cause them to returne to their vomit with the Dog and to the wallowing in the mire like the Sow that was washed And seeing the sinner is thus to be helped which hath approued his conuersion vnto vs that we are to make intercession vnto others to obtaine pardon for the penitent we are admonished that they are much more fauourably handled and carefully to be receiued and gently to be remitted by our selues Secondly we see that to the old request he addeth a new reason for we shal neuer finde in this Epistle his petition barely and nakedly propounded He hath vsed diuers Arguments before to perswade Philemon yet heere we haue another annexed to moue him to grant it without denyall or resistance This giueth instruction to the Ministers of the Gospell to teach the truth soundly and substantially as that the consciences of the people may be wel grounded and throughly setled therein When matters of weight and importance are in question they must not deale rawly they must not vse weake proofes and vnsufficient reasons whereby men may be rather hardned in their errors then helped out of their errors Thirdly the Apostle doth not simply say If our things be common as hee might haue done but if thou account them common and vs to haue a communion betweene our selues declaring thereby that it is not enough to know a truth vnlesse we also yeeld vnto it as vnto a truth It is one thing to know what is good and another thing to embrace it in our practises It is one thing to know what is euil and another to refuse it in our actions We must labor not onely to haue our minds cleered our vnderstandings and our iudgments rectified to see
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
them and cursse them and cannot behold them with a friendly looke and a louing countenance as if the fault were in the Clearkes Bayliffes and other publique Officers not in themselues and their owne vnfaithfulnesse which is all one as if a Male-factor should charge the Executioner who is the Minister of Iustice to be the cause of his death forgetting that his owne misdeedes and misdemeanors brought him vp vnto that place and punishment Vse 2. Secondly seeing it is needefull that to confirme our lawfull contractes there be Euidences to shew it is a good point of wisedome required of vs to vse the aduise of such as are learned in the law and are both men of knowledge and of conscience For heere if in any thing else we shall finde the common Prouerbe true That the best is best cheap Many there are that regard the Fee more then the Cause and speake for themselues rather then for the partie that hath chosen them Againe many suites arise through ignorance and vnskilfulnesse of the Law wherefore it is meete we should resort to a learned Counsell so that partly through the want of honesty and piety in some partly the want of skill and practise in others many poore Clients go to wracke We must all deale in the matter of our goods as wise Patients doe for the curing of their bodies and the recouery of their health They will not goe to euery Slubberer or Sorcerer to euery Leach or Mountebanke to take charge of their bodies to whom a man would be loath to commit his Beasts If any doubts arise auoyd all forgery and periury suborning of false Witnesses counterfeiting of Euidences and such like deceitfull practises as the God of this world hath taught the Children of darknesse and confusion Take that course which God alloweth and Iustice warranteth repaire to men of that profession giue him good instruction and follow thou his direction For this purpose I will craue leaue to set downe e Three rules belonging to Lawyers three rules that are required and are to be performed of men of Law the obseruation whereof shall giue peace and comfort of conscience with God and gaine them Crownes and credit among men First of all if they disdaine not to be aduised and taught by vs let the end of all their pleas and proceedings be the finding out of the ttuth Let this be the marke that they shoot at and the starre whereby they direct all their course which seasoneth all their pleadings as it were with Salt If they regard not the tryall of the truth nor which way the cause go so they may receiue their Fee they abuse the ballances of Iustice and turne equity into Iniquity God is truth and euery one that belongeth vnto him should labour to bring the truth to light It is a generall rule taught by the Apostle f 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth Woe therefore vnto them that dig deepe to hide the truth and inuent shifts to bury it out of sight that it may not take place and do all things against the truth and nothing for it The second rule is that they doe not delay the causes of their Clients and protract the time in hope of farther gaine from Tearme to Tearme and from yeare to yeare As there may be too great hast so there may be too great delay and there are Rockes on eyther hand the safest course is to saile in the midst betweene them both for feare of shipwracke It is a dutie of the Surgeon not to linger the curing of his Patient and to torment him a whole yeare where he might restore him in a quarter Suites of Law are tedious and chargeable they are as the fits of a Feauer that vexe the body and trouble the minde It is an euill course to keepe sores alwaies raw and woundes greene in hope to get Mony So it is an vncharitable proceeding to retaine causes and to keepe them alwaies on foot except they may haue for expedition Lastly as the end of their pleading must bee truth and veritie and the course of it without delay so it is required of them when they know the cause to be euill and see the manifest signes of an ouerthrow that they doe not conceale it but discouer and open it vnto their Clients They are to forewarne them of the end that they doe not intangle themselues in vnnecessarie and vnlawfull suites It is deliuered as a dutie of the Physition and of the Minister when they come to a sicke man that lyeth on his death-bed and see manifest signes of death that they doe not hide it from him nor flatter him in his sicknesse saying I hope you shall doe well and recouer and be as merry among your Neighbours as euer you were but rather with wisdome warne him and with discretion certifie him of it to the end he may renounce all confidence in earthly thinges and put his whole affiance in God according to that sentence of the Apostle g 2 Cor. 1 9. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead Thus ought it to be with the carefull and conscionable Lawyer when he seeth the cause of his Clyent desperate and languishing without hope of life he ought not to draw him on and moue him to proceede but perswade him to giue ouer and tell him the danger that will come vpon him It is too late to bid the Souldier beware when the victory is lost The wisest way is to preuent a mischiefe betimes before it be too late So then to trusse vp these thinges closely together and to couch them in a narrow roome if he shall vse his diligence that the truth may be discouered and right take place and make this the end of his pleading if he bend his wits to giue quicke dispatch to the causes he vndertaketh and not to prolong the time for his owne aduantage And last of all if he lay open the weaknesse of his Clyents cause vnto him and forewarne him of the issue thereof he shall doe the part of an honest man of a faithfull Christian of a learned Lawyer and of a discreet Counseller Vse 3 Thirdly from these assurances in writing to confirme our promises one to another we learn the cause why it pleased the Lord to vse so many waies and meanes with vs to giue vs his Word his Oath his promises his Miracles his Couenants and his Seales We learne wherefore all these do serue euen to strengthen our Faith in the good meaning of God toward vs. And as he thereby assureth his owne graces so he prouideth for our weakenesse If there were in vs that measure of Faith that ought to be the bare word of God might be all-sufficient to teach vs to acknowledge him to be the God of our saluation and to depend vpon him for our Redemption But seeing
his Ministry by which he was at the first conuerted and hitherto continued in the state of grace which remained as a Seale engrauen and imprinted in his heart Doctrine 4. Such as haue gained vs vnto God ought aboue all others to be most deare vnto vs. From hence we learne that such as haue gained vs to God or preserued vs in the state of Saluation by the preaching of the Gospell ought to be most deare vnto vs we owing vnto them euen our selues and whatsoeuer we haue besides to doe them good The benefits bestowed vpon vs by the Ministry of the word can neuer be sufficiently esteemed nor worthily enough prized nor aboundantly enough be recompenced and rewarded Hence it is that when Elisha sell sicke of his sicknesse whereof he dyed Ioash the King of Israell came downe vnto him and wept vpon his face and said z 2 Kin. 13 14 O my Father my Father the Charrât of Israell and the Horsemen of the same Where we may learne what to account of the Teachers of the Church by the testimony of a King that sitteth on his Throne if he do so account of theÌ such as are inferior to him must not make lesse reckoning of them Hereunto commeth the saying of the Prophet a Esay 52 7. Nah. 1 15. How beautifull vpon the Mountains are the feet of him that declareth publisheth peace that declareth good tidings and publisheth saluation saying vnto Sion Thy God raigneth Where he sheweth by way of admiration that it is one of the greatest benefits to haue Pastors sent vnto vs that may direct our steps into the way of peace and guide our feet to eternal life This is the estimation that the Galathians had of Paul and the commendation which Paule giueth of the Galathians that they accounted nothing too dear or too good for him b Gal. 4 14 15 The triall of me which was in my flesh ye despied not neither abhorred but ye receiued me as an Angell of God yea as Christ Iesus What was then your felicity For I beare you record that if it had beene possible ye would haue pulled out your owne eyes and haue giuen them vnto me Where he sheweth that he was entertained among them as an Angell nay aboue an Angell euen as Christ himselfe To this purpose he writeth to the Corinthians c 1 Cor. 4 1. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God By all which testimonies it is manifest that such as conuerted vs to the faith and brought vs to be Cittizens of the kingdome of heauen ought to be dearely and entirely beloued of vs. Reason 1 Neither should this seeme strange vnto vs. First of all they are most of all to be loued and highly esteemed of vs that doe vs most good we are most deeply indebted vnto them that labour most for our benefit This it is which our Sauiour insinuateth in the parable of the lender that had two debters the one ought him more the other lesse and he forgaue them both declaring that he iudged vprightly d Luke 7 43. Who supposed that he would loue him most to whom he had forgiuen most The greatest benefit requireth of vs the greatest loue But the Ministers do vs or may do vs the greatest good if we lay not a barre in our owne way For the blessings that God bestoweth vpon men by the Ministry of his Pastors and Teachers are spirituall and eternall blessings but the blessings that the hearers do returne and recompence to their Ministers are Temporall and as the Apostle speaketh and calleth them Carnall saying e 1 Cor. 9 11. If we haue sowen vnto you spirituall things it is a great thing if we reap your carnall thinges They fight our Spirituall battels for vs and what do we not owe to such Reason 2. Again they are vnto vs in stead of Christ they are his officers that he hath appointed in his Church who when he ascended into heauen gaue gifts vnto men and ordained those that should teach his people vnto the end of the World Hence it is that the Apostle saith f 2 Cor. 5 20. Now then are we Ambassadours for Christ as though God did beseech you through vs we pray you in Christes stead that ye be reconciled vnto God If we did beleeue that the Ministers were left vs in Christes stead and did supply his roome we would otherwise respect them and esteeme of them then we doe Reason 3. Thirdly they are the Ministers by whom we beleeue and consequently by whom we are saued They are our Fathers in Christ by whom we are begotten to eternall life To this end the Apostle saith g 1. Cor. 3 5. Who is Paul then And who is Apollos but the Ministers by whom ye beleeued and as the Lord gaue to euery Man Can we haue a greater blessing bestowed vpon vs then Faith without which it is vnpossible to please to God But Faith commeth by hearing and hearing by the Word of GOD And the word is brought vnto vs by the Ministers of God Seeing then that they deserue the greatest loue that doe vs the greatest good Seeing the Ministers are vnto vs in the place of Christ Iesus and lastlie seeing they are the Instruments by whom we beleeue It followeth necessarilie that such as turne many vnto righteousnesse are highly to be regarded and to bee greatly magnified of vs aboue many others Vse 1. The Vses arising from hence are of diuers sorts First of all it directeth vs to other necessary truths to be learned of vs. It is noted by the Apostle to be one generall vse of the Scripture that it serueth and sufficeth to teach all truth needfull to saluation so the former point being receiued will help vs to finde out and conclude other truthes First we learne that wheresoeuer there is a true profession a sound feeling and true tast of Religion or ioy of saluation there will be a reuerent account and ioyfull entertainement of the teachers and publishers of the Gospell On the other side a light slender account of the Ministers argueth a light account of the word of Christ of the doctrine of saluation and of the truenesse of Religion Let euery one of vs examine our owne affections and try our owne hearts by this Touchstone It is vnpossible to make any diuorse betweene the true Ministers of God and the true Doctrine which is according to godlinesse He that honoreth one magnifieth the other and hee that contemneth the one despiseth the other Whosoeuer it is that being distempered and diseased esteemeth of his health or desireth it he will honour the Physitian that cureth and recouereth him He that being wounded is throughly healed will greatly regard him that gaue vnto him the salue to make a plaister He that hath beene ignorant and is taught the knowledge that he had not before will make much of him that
of the Apostle k 2 Tim. 2 15 Study to shew thy selfe approoued vnto God a Workeman that needeth not to bee ashamed diuiding the word of truth aright All men are not to be handled after one maner but one after one manner and another after another He were a badde and mad Physitian that would vse all his patients to one receit Some haue grosse humors in them and stand in need to be purged some more strongly others more gently according to their condition and Constitution Others haue more need to haue nature restored then purged such must haue Cordials and Restoratiues ministred vnto them So is it with such as neede Physicke for the soule The Minister must not be dumb and silent among his people but speake vnto them and instruct them as a good Father doeth his Childe one after one manner another after another manner and euerie one by some meanes or other This the Apostle setteth downe as a duty by his owne practise l 1 Thes 2 7 8 Phillip 2 17. Acts 20 24. Wee were gentle amongest you euen as a Nursse cherrisheth her Children Thus beeing affectioned towardes you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deare vnto vs. Where the Apostle testifieth his great loue and liberality toward them that he accounted not his owne life precious deare vnto himselfe but was content to offer it vp vppon the Sacrifice and seruice of their faith that he might reioyce in the day of Christ So then it belongeth to vs the Ministers of the word to preach the Gospell with all patience diligence and long-suffering Let vs be instant in season and out of season Let vs be gentle i 2 Tim. 2 24. toward all men apt to teach suffering the euill and instructing them that are contrary minded Paul writing to the Romaines and declaring vnto them that he oftentimes purposed to come vnto them that hee might haue some fruit also among them yeeldeth this as the reason k Ro. 1 14 15 I am Debter both to the Grecians and to the Barbarians both to the Wisemen and vnto the vnwise therefore so much as in me is I am readie to preach the Gospell to you also that are at Rome So in another place he testifieth that Albeit he was free l 1 Cor. 9 19. yet he had made himselfe a seruant vnto all men that he might win the moe To the Iewes he became as a Iew that hee might win the Iewes to them that are vnder the Law as though he were vnder the Law that he might winne them that are vnder the Law to the weake hee became as weake that hee might win the weake he was made all things to all men that he might by all meanes saue some Thus we see how the Ministers ought to apply and to imploy themselues in labouring in the Lords haruest to gaine a people vnto him and to bring them into the sheepfold of Christ For how or which way should the people be indebted vnto vs if we neuer commit the Gospell vnto them A Debter and a Creditor are Relatiues and haue reference one to another If we do not seeke to make our hearers pertakers of the treasures of the Gospell nor labour to inrich them with the sauing knowledge of the Doctrine of saluation we cannot be deare vnto them they cannot bee indebted vnto vs. If we reape and receiue their temporall things and eate and drinke feede and cloath our selues by their labor without labour in our places we run continually into their debt and they owe vs nothing but shame and contempt to be powred vpon vs according to our deserts It is a great comfort to the people that make much of them that haue the ouersight ouer them submitting theÌselues to them that must giue an account for their souls considering that thereby they may gather confidence and get assurance to themselues that they are true beleeuers and haue embraced the Gospell in sincerity So on the other side it is a singuler point of sound comfort to all the Ministers of the word that haue bin painful in the work of the Lord they may claime as their owne right and proper possession of their people to bee maintained and honoured with double honor of them and nothing indeed can be sufficient or answerable in proportion to their paines But what reason can be alledged that the people should be burthened not instructed Charged with Tiths and not helped with teaching Pay their duties and receiue no Doctrine Hence it is that the Apostle saith m 1 Cor. 4 1 2 Let a man so think of vs as of the Ministers of Christ and disposers of the secrets of God and as for the rest it is required of the disposers that euery man bee found faithfull Whereby wee see the good account and estimation that the Minister receiueth of his people ought to mooue him to faithfulnesse and painefulnesse in his Office so that we must conclude that such as will be reputed for the Ministers of Christ should shew themselues to be so indeede by their care of the flock committed vnto them 20 Yea Brother let mee obtaine this pleasure of thee in the Lorde comfort my bowels in the Lord. 21 Trusting in thine obedience I wrote vnto thee knowing that thou wilt do euen more then I say The order of the words Hitherto we haue seene the Reasons that Paule hath propounded to vrge Philemon to receiue and entertaine his seruant In these words wee see the matter concluded and repeated againe howbeit not ydely or vnprofitably but with gaine and an holy aduantage for in the closing vp of the whole he reasoneth farther inferreth a new argument to perswade Philemon drawn from the benefit and comfort hee should receiue by it This reason is taken from the effects and may be thus concluded If heereby I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bowels in the Lord Then thou shouldest receiue him to thee againe But I shall heereby obtaine fruite and haue my bowels refreshed Therefore receiue him to thee againe Or we may frame the Reason on this manner That which may greatly reioyce me and both please and pleasure mee I am assured thou wilt willingly do But the forgiuing of Onesimus will do so Therefore I am assured thou wilt willingly do it This is contained in the 20. verse In the next verse we haue the preuenting of another Obiection which might be made not against some part but against the whole Epistle and the Apostles manner of handling thereof The Obiection is wanting but may easily be gathered and may be thus supplied out of the Answere which is expressed Why are you so earnest and vehement in this matter Haue you so great distrust and so little confidence in me that you vse so many words and deale so earnestly with me Do you think I haue
thy gates in the Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hande from thy poore Brother To these Commandements remembered vnto vs in the Law let vs ioyne the practise of Nehemiah in the time of a Publicke want and out-cry of the people when they complained that they were constrained to take vp Corne vpon trust to morgage their Landes their Houses and their Vineyards thorough extreamity of the famine to borrowe Money for the Kings Tribute which must be payd and to sell their sonnes and daughters for Slaues p Nehem. 5 9. he sayde Ought ye not to walke in the feare of our God for the reproach of the Heathen our enemies For euen I my Bretheren and my Seruants doe lend them Money and Corne I pray you let vs leaue off this burthen Restore I pray you wnto them this day their Lands their Vineyards their Oliues and their Houses and remit the hundereth part of the Siluer of the Corne of the Wine and of the Oyle that yee exact of them Then they sayde Wee will restore it and will not require it of them wee will doo as thou hast sayde Where wee see the wonderfull care that this Gouernour of the people had to haue the poore releeued and to cause their case to be respected and to moue the Rich to be beneficiall and bountifull vnto them So then it is a cleare point that no man ought to bee ouer-hasty in requiring such Debts as are due vnto him from poore men and such as are in great neede Reason 1. If any will yet make a doubt and question of this Trueth let him dilligently marke the Reasons whereuppon it is grounded First it is a common Prouerbe That where nothing can bee had the King looseth his right Wee must therefore consider the extreame necessitie wherein some men are and the poore estate into which they are brought Compassion and Loue are to bee extended towardes such as craue fauour and are willing albeit not able to satisfie vs according to their desire and our demaund This is the Reason which is pointed out vnto vs in the parable propounded by our Sauiour ann expressed by the Euangelist Saint Luke in the 7. Chapter and the 41. Verse A certaine Lender had two Debters the one ought fiue hundered pence and the other fifty and when they had nothing to pay hee forgaue them both The like appeareth in another Parable mentioned in Mathew Chapter 18 24. When the Seruant was brought that ought to his Maister tenne thousand Talents because he had nothing to pay hee had compassion and loosed him and forgaue him that debt Whereby wee see that the cause why his Lord had compassion vpon him was his inability and necessity he was not able to pay Reason 2. Secondly it is a meanes to bring a blessing from God that is the giuer and from them to whom wee giue and it is accepted for righteousnesse If then our dooing good to others bringeth profit to our selues it is our duty to shewe to them our Compassion in easing and mittigating such burthens as otherwise wee might lay vppon them This is the reason that Moses maketh Deut. 24 12 13. If it bee a poore bodie thou shalt not sleepe with his pledge but shalt restore him the pledge when the Sunne goeth downe that hee may sleepe in his Raiment and blesse thee and it shall bee righteousnesse vnto thee before the Lord thy God This Reason is not superfluous but verie effectuall considering what Hand-fastes and Hold-fasts wee are and how euerie one seeketh to prouide for himselfe Wee thinke the whole earth will fayle vs wee Dreame that whatsoeuer is lent is lost wee feare that GOD will forget vs and forsake vs. Hence it is that Moses doth encourage vs to Liberalitie by these two Arguments Namely that the poore shall pray for vs and GOD will heare them and accept of vs. Reason 3. Thirdly the example of God is to be set before vs he forgiueth his poore Debters that are not able to pay him We are al deepely indebted to God we are desperate debters wee owe vnto him more then tenne thousand Talents and haue nothing to satisfie the least mite of that hee may require and challenge of vs. We are in an hard case if God should deale roughly and rigorously with vs. But when we cannot restore he doth remit when we are not ably to pay he offereth pardon This reason is vrged by Moses Deut. 24 17 18. Thou shalt not peruert the right of the straunger nor of the Fatherlesse nor take a Widdowes Rayment to pledge but remember that thou wast a seruant in Egipt and how the Lord thy God deliuered thee thence In which words he mooueth them to shew mercy because they had receiued mercie they had receiued it of God they must returne it backe againe vnto their Brethren Thus Christ himselfe instructeth vs by his owne mouth u Luke 6 36. Be ye mercifull as your heauenly Father is mercifull We must therefore be followers of the bountifulnesse of God So then if we lay these thinges together and consider with our selues either the persons of our brethren that are in necessitie or our owne persons that receiue by it a Commoditie or the person of God that pardoneth our iniquitie wee may easilie gather the trueth of this Doctrine that it is our dutie to shew mercy toward our poore debters that ââ¦e not able to make satisfaction to vs as they desire and wee require Vse 1. Let vs come to the Vses First this serueth to teach vs that men are not alwayes to looke to their owne benefit and profit but likewise to the profite of others Wee see by experience that many are such great Deuourers and Sea-gulphes that they are neuer contented but seeke to swallow vp all they can lay holde vppon These will remit nothing release nothing mittigate nothing It is a woorthy precept giuen by the Apostle x Phil. 2 4. Looke not euerie man on his owne things but euery man also on the things of other men This is a fruite of true faith y 1 Cor. 13 5. and a signe of true loue when we seeke to do good one to another It is a blessed and comfortable thing vnto our owne hearts to be content to leaue our owne to depart from our right and to suffer losse and damage We heard before how Nehemiah remedied the oppression of the people whereby he found as great comfort to himselfe as he brought comfort to them so that he prayed z Nehem. 5 19 Remember me O my God in goodnesse according to all that I haue done to this people If we feele the same affection in our selues wee shall finde the benefite thereof in our heartes On the other side it shall fall out to be a matter of great griefe and griping to out Consciences to remember how hard-hearted and hand-fasted wee haue beene euen when the
be to doubt of his fauour and to call his louing kindnesse into question We must build vpon his promises as vpon a stable and steadfast foundation that shall neuer be remooued Heauen and earth shall passe away x Math. 5 18. But his word shall not passe away We haue the word and Oath of God y Hebr. 6 18. as two vnchangeable Witnesses so that it is vnpossible that he should lie or we be deceiued We haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. We haue the earnest penny as a certaine pawne left vnto vs z Rom. 8 16. And the spirit of adoption testifying with our Spirits that we are the Sonnes of God Wee haue the grace of Sanctification written in our hearts whereby we are dead to sinne and crucified vnto the world Wherefore seeing we haue so many waies to warrant his gracious goodnesse vnto vs why doe we yet stand in doubt and wherefore are our minds wauering in his mercies a Iames 1 6. As a Waue of the Sea tossed by the violence of the Windes Let vs enter into our owne hearts and consider our owne dealinges toward our Brethren If we finde our selues ready to forgiue and inclined to remit the iniuries done vnto vs and willing to release or at least to forbear the debts that we may worthily challenge of many our poore and needy brethren we may from this compassion toward them gather an vndoubted perswasion as a necessarie conclusion to our selues that his mercie shold be extended in great measure toward vs that he will neuer forget his wonderful compassion knowing that whomsoeuer he loueth vndoubtedly he loueth vnto the end He is neuer wearie of well-doing his gifts are without repentance He is not as man that he should lye nor as the Sonne of Man that he should change b Iames 1 17. With whom is no variablenesse nor shaddow of turning We are variable and vnconstant but hee is alwaies the same and will make good the words that are gone out of his owne mouth Let mee obtaine this pleasure in the Lorde c. The Apostle in these wordes doth testifie that these things which he requested of Philemon were in the Lord that is agreeable to the will of God He doth not craue them to please himselfe or to pleasure Onesimus onely but he asketh them because he knoweth that the obtaining of the same will be acceptable to God Here then he sheweth what ought to be the end that we propound to our selues in making suites and requests to others we must consider not so much what may content vs as what God commaundeth and alloweth Doctrine 2. Whatsoeuer we desire prouoke and perswade others to do must be in the Lord. From hence we learne that whatsoeuer we doe mooue desire prouoke and perswade others to doe must be in the Lord that is warrantable and conscionable standing with the will of God and a good conscience This is it which the Apostle handleth Phil. 4. Whatsoeuer thinges are true b Phil. 4 8 18. whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer thinges are pure whatsoeuer things are worthy loue whatsoeuer thinges are of good report if there be any vertue or if there be any praise thinke on these thinges And afterward in the same Chapter commending them for a worke of mercy he sheweth That it was an odour that smelleth sweete a Sacrifice acceptable and pleasing to God Likewise Ester 4. 14. When Mordecai would perswade Ester c Ester 4 14. to aduenture her credit and life in the behalfe of the Church which was sold to the mercy of the Sword and to the tyranny of the Enemies hee sheweth the equity and lawfulnesse of it though it were dangerous for her and threatned death vnto her Who knoweth whether thou art come to the Kingdome for such a time As if he should say Thou owest this duty to God and seruice to his Church being aduanced to the Kingdome for this end and purpose and therefore it is well-pleasing in his sight Thus doth Nehemiah exhort the Rich and the Rulers among the peoole to restore the Landes the Vine-yards the Oliues the Houses together with the hundred part of the Siluer and of the Corn and of the Wine and of the Oyle that they exacted of them shewing that in so doing d Nehe. 5 9 11 12. They should walk in the feare of God and redeeme themselues from the reproach of the Heathen Thus the Apostle perswadeth the Thessalonians to sanctification e 1 Thes 4 3 7 Because it is the will and pleasure of God who hath not called vs to vncleannesse but vnto holinesse By all these consents as by most strong Euidences and firme Witnesses it appeareth that we ought to haue the warrant of Gods word and approoued will to allow whatsoeuer we require or prouoke others to doe Reason 1. This will be made very plaine and manifest by sundry reasons First of all true loue will require onely such thinges as are honest Such as proceed further and make their owne will the rule and line to square out other mens actions with all doe want true loue and are not indeede true Frrendes The Apostle describing the Fruites and effects of loue saith f 1 Cor. 13 6. It reioyceth not in Iniquity but reioyceth in the truth It is a good sound note of a right friend to request such thinges onely as are iust and seemely The very Heathen by the light of nature could g Cicer. de amicitia see thus farre and teach how farre we are bound to pleasure and profit our friends Reason 2. Secondly such requests as are lawfull and lawdable doe giue warrant in crauing boldnesse in asking and comfort in obtaining Such requests shall neuer make vs ashamed to mooue them nor cause vs to take the repulse or denyall when we haue mooued them We see this in the example of Mordecai when he craued of Ester to make intercession for her people shee looked more into her owne danger then into the Churches deliuerance and respected more her owne person then their safetie notwithstanding hee h Ester 4 13. knowing his request to be honest and lawfull would not giue ouer but continued his suit though hee were delayed yet he was not daunted though he were denyed yet he was not discouraged but went forward boldlie vntill he receiued a gracious aunswere The like wee see in the Woman of Canaan who came to Christ for her Daughter that i Math. 15 22. Was miserably vexed with a Deuill albeit she receiued a three-fold repulse or a three-fold delay yet such was her Faith that she would take no denyall but did stride ouer all things that might seeme to hinder her and neuer would cease vntill shee had obtained her request Whereby we see that her honest request was granted and she went not away empty Reason
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing theÌselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
to come it belongeth vnto vs greatly to reioyce and inwardlie be comforted The practise heereof we may behold in Iethro when Moses told him all that the Lord had done vnto Pharaoh and to the Aegiptians for Israels sake and all the trauaile that had come vnto them by the way and how the Lord deliuered them e Exod. 18 9. Iethro reioyced at all the goodnesse which the Lord had shewed to Israell and because he had deliuered them out of the hand of the Aegiptians The like appeareth in the Virgine Marie Luke 1. 39. f Luke 1 39. She arose in those daies and went into the Hill Countrey with hast to a Cittie of Iudah she entred into the House of Zacharie and saluted Elizabeth They had both tasted of Gods great mercie and had experience of his mightie power Elizabeth conceiued in her olde age Marie conceiued being a Virgine and One of them reioyced with the other in a mutuall feeling not onelie of the goodnesse of GOD toward themselues but of his louing kindnesse toward each other The same we see afterward g Luke 1 57 58. When Elizabeths time was fulfilled that she should be deliuered shee brought foorth a Sonne and her Neighbours and Cozins heard tell how the Lord had shewed his great mercie vppon her and they reioyced with her The same affection did the Angell fore-shew to Zachary to be at his birth as appeareth in the former part of the same Chapter Luke 1. 14. h Luke 1 14. Thou shalt haue ioy and gladnesse and many shall reioyce at his Birth The Apostle Iohn testifyeth that He reioyced greatlie when he found the Children of the elect Ladie i 2 Iohn 4. walking in the truth So the Apostle Paule writing vnto the Thessalonians one of the most excellent Churches that euer was planted k 1 Thes 2. calleth them His Ioy his Crowne his Glorie By all these examples wee may see that men ought greatly to reioyce and bee glad when they behold any good to befall their Brethren Reason 1 The Reasons are very plaine For first we ought to be of like affection one toward another as members of the same bodie If wee doe draw nourishment from Christ our head we must yeeld mutuall help one to another Thus the case standeth in the Members of our naturall bodies and this we are put in minde of Rom. 12. 16. l Rom. 12 16 Be of like affection one toward another be not high minded c. Wee haue many members in one Bodie and all Members haue not one office so we being many are one bodie in Christ and euerie one one anothers Members Seeing then we are so neerelie coupled together our ioy ought not to bee priuate to our owne selues but mutuall Reason 2. Secondlie true loue worketh hearty ioy for the good of him whom we loue Where there is no true loue there can bee no ioy but enuy at the good estate of another Euery good and godlie thing that we see vpon them will bee iudged to be too much and euery crosse that we see vpon them will be iudged to bee too little But if wee doe indeede loue them and haue our hearts ioyned vnto them we will reioyce and be glad in their good as in our owne This is it which the Apostle Paule speaketh as we haue shewed you before 1. Corinth 13. 6. m 1 Cor. 13 6 Loue reioyceth not in Iniquity but reioyceth in the truth So then forasmuch as we are members one of another and that wheresoeuer and in whomsoeuer true loue is to bee found there will also follow a reioycing in the good thinges that befall vnto him whom we loue we may well conclude that when wee see God any way good and gratious to our Bretheren whether it be in matters of this life or in thinges belonging to the life to come we ought to reioyce and to be glad thereat Vse 1. Let vs now proceed and passe to the Vses and so apply this to our selues First of all seeing we are to reioyce at the good of our Bretheren as at our owne good it is our duty to be sad and sorrowfull at the hurt and losse that commeth vnto them This is that vse which the Apostle deducteth from the contrarie Rom. 12. Reioyce with them that reioyce n Rom. 12 15 and weepe with them that weepe This serueth to reprooue such as are dull and senselesse that they cannot reioyce at any grace or blessing bestowed vpon their Brethren they are not affected at it they care not for it they delight not in it they are not comforted by it This deadnesse of Spirit turneth vs into the Nature of Beastes nay maketh vs worse then brute Beasts who are not wholly without naturall affections It is made a note of a veâ⦠wicked and vngodlie Man o Rom. 1. 30. To be without naturall affection and to be mercilesse The Apostle chargeth vs p Rom. 12 10. To be affectioned to loue one another with brotherlie loue If a Man should bee smitten and wounded haue Pinnes or Bodkins thrust into him and yet neuer stirre or mooue or wagge at it all men would conclude he were past feeling and without life and approaching to death So is it with vs if we can behold the miseries of our Bretheren and neuer be touched at it nor troubled with it we are as dead men and as rotten members Secondly if it make against them that are as stockes and stones and are neuer a whit mooued or cheered at the prosperous estate of their Christian Brethren then they are much more to be reprehended that reioyce at the ruine and downefall of others reproaching them insulting vpon them laughing them to scorne These men haue no sparke of true humanity but are destitute of all Charitie which ought to abound in vs toward those that are in miserie These are farre from beeing greeued at other mens troubles that after a sort feede vpon them and make a sport at them If we were in trouble and any should thus deale with vs that is not pittie vs but make a pastime of vs not comfort vs but deride vs not mourne with vs but scoffe at vs we would thinke our selues greatly abused and iniured at their hands That which we could not haue men offer vnto vs that we ought not to doe vnto them according to the rule of Christ our Sauiour Math. 7. 12. q Math. 7 12. Whatsoeuer ye would that men should doe to you euen so doe you to them for this is the Law and the Prophets This is the substaunce of the second Table And thus farre did diuers of the Heathen see They saw this to be a very great crueltie and a sauage and brutish vsage of men to throwe them downe that are readie to fall and to cast them flat on their faces that beginne to stumble If these Men did but consider that all troubles are of GOD and that no troubles befall
Flesh it is not accompanied with thankefulnesse but with all loosenesse excesse and riotousnesse Verse 21. Trusting in thine obedience I haue written vnto thee In these words the Apostle excuseth that hee hath hitherto beene so earnest with Philemon declaring that notwithstanding his exact and effectuall manner of handling the matter he doubted not of his receiuing of him into his fauour againe So then his drift is to shew his good opinion of him that he would not sticke to forgiue him but yeeld readily to euery honest reasonable request Hee knew not certainly what Philemon would doe hee knew what wrongs he had receiued and what losses he had sustayned at his Seruants handes yet we see how grounding himselfe vpon the former triall of his Faith and Obedience he hopeth the best he doubteth nor the worst he trusteth in his obedience he feareth not his deniall Doctrine 4. Men ought alwayes to hope well and to thinke the best of their Brethren From hence wee learne that it is our dutie alwayes to hope well and to thinke the best not to suspect the worst of our brethren This appeareth to haue beene in Iacob towards his Children when they had sold their Brother and dipped his Coate in a Kids blood and brought it to their Father Albeit he knew they hated Ioseph whome he loued exceedingly yet hee would not suspect them for the murthering and making away of his Sonne but saide Gen. 37 33. It is my sonnes Coate a wicked Beast hath deuoured him Ioseph is surely torne in peeces The like appeareth in Ioseph who was betrothed to Marie the Mother of Christ when he saw that she was with Childe d Math. 1 19 hee concluded rather that it was by committing Fornication before the contract then by committing adultry after her betroathing When the matter was vncertaine and vnknowne vnto him he iudged the best Thus dealt Ionathan who was faithfull toward Dauid he perswaded himselfe and his friend the best of his Father For when Dauid said e 1 Sa. 20 1 2 What haue I done What is mine iniquity And what sinne haue I committed before thy Father that he seeketh my life He saide vnto him God forbid thou shalt not die Beholde my Father will doe nothing great nor small but he will shew it me and why should my Father hide this thing from me He will not do it There was more Charity in the sonne then there was piety in the Father for he iudged better then Saule deserued Likewise when the Apostle Peter had reprooued the Iewes for crucifying Christ the Lord of glory and deliuering of him into the hands of sinners he exhorteth them to repentance saying f Acts 3 17 19 Now Brethren I know that through ignoraunce ye did it as also your Gouernors amend your liues therefore and turne that your sinnes may bee put away when the time of refreshing shall come from the presence of the Lord. He hopeth the best of them and doth not keepe or hide in his heart any hard conceite against any of them In like manner the Apostle writing to the Hebrewes and denouncing a sharpe and seuere threatning against those that fall from God deny his trueth and renounce his Religion he addeth g Heb. 6 9. But beloued wee haue perswaded our selues better thinges of you and such as accompany saluation though we thus speake Whereby he mittigateth and asswageth al that he had said hoping better of them to whom hee writeth All these Testimonies taken both out of the old new Testament do serue to teach vs that we are bound to iudge the best and charged not to nourish any hard conceits against our brethren Reason 1. The Reasons following will make it more plaine if any thing can yet bee plainer First it is a property of loue to be charitably affected as the Apostle testifieth in his description of it 1 Cor. 13 5 7. Loue thinketh not euill Againe he saith It suffereth all things it beleeueth all things it hopeth all things it endureth all things The Wise man also teacheth h Prou. 10 12 That loue couereth a multitude of sinnes So then where Christian Loue and Brotherly kindnesse is there is the best opinion and iudgement one of another Reason 1. Secondly it is a fruite of a righteous man to hope the best and to iudge charitably of his Brother The best man doth hardly suspect others to bee bad It is saide of Ioseph Math. 1 19. that being a iust and righteous man he was not willing to make the Virgin Mary that was betrothed vnto him a publicke example but was minded to put her away secretly Whereby we gather that the reason why he would not pursue his right with extreamity but conceyued the best according to the rule of Charity was because hee was a iust man ready to giue to euerie man his owne On the other side it is a note of a wicked man to thinke or immagine the worst of men It is a common Prouerbe A man doth muse as he doth vse as himselfe vseth to do so he immagineth of another He that iudgeth lewdly of another by meere suspition or supposition is commonly lewd himselfe For such as are wicked do thinke others as wicked as them-selues and such as are Hypocrites themselues are most forward to tax others of hypocrisie Seeing therefore to be charitably minded is both a property of loue and a fruit of righteousnesse it followeth that we ought to hope the best of all our brethren Vse 1. The Vses remaine to be considered First this serueth to reproue sundrie abuses that are crept in among vs and are too common in our practise directly condemned in the ninth Commaundement which tend to the hurt of our Brothers good name as all hard conceits and euill surmizes all vncharitable opinions and suspitions against them The good name of a man is very precious yet it hath many enemies If then we be charged to conceiue the best in doubtfull cases one of another the capitall sinne of Calumniation or slander is heerby condemned as the chiefe opposite to a mans estimation and credit This hath many branches that are breaches of the Law all of one kinde and Kindred and all enemies vnto the good Names of our Bretheren In this number are ranged these three as Companions one of another the Tale-breeder the Tale-bearer and the Tale beleeuer The first beginner of all the mischiefe is the Inuenter and Deuiser of Tales who forgeth them in the fire of hell who hammereth them vpon the A nuile of malice and enuy who venteth them abroad and letteth them flye vpon the wings of fame and report thereby maliciously intending the disgrace and damage of his Brother There is no sinne maketh a man so resemble the Deuill as this doth inasmuch as he hath his name from slaundering and backbyting These men the Lord doth greatly detest and wil shut them out of his kingdome Secondly heereby is reprooued the Tale-carrier
not wish to liue without it What is more desired then life Yet he preferreth the louing kindnesse of God before it So in another place l Psa 130 3 4. If thou ô Lord straitly markest iniquities ô Lord who shall stand But mercy is with thee that thou maist be feared Likewise the Church in the Lamentations of Ieremy confesseth as much chapt 3. It is the m Lam. 3 22. Lordes mercies that we are not consumed because his compassions faile not In all which places we see that the godly sue for pardon and cry out for mercy If they desire any blessing they aske it of fauour If they craue to haue any iudgement remooued they craue it of mercy and they esteeme his grace aboue their owne liues or any earthly thing that they can desire Wee must acknowledge that it is of his meere mercy that we liue and mooue and haue our beeing It is our duty to praise his name daily for his great mercies toward vs which are infinite for measure and continuance If hee accept vs it skilleth not greatly though men reiect vs and condemne vs. If his wrath be kindled against vs and his louing countenance be turned from vs what is it that can delight vs who is it that can comfort vs We see by many sundry examples in our Brethren that haue beene cast downe through the multitude and greeuousnesse of their sinnes and an apprehension of the heauie wrath of God and a with-drawing of his fauour for a season from them albeit they haue had Riches Friends Lands Prosperity and outward peace yet none of these could Minister comfort vnto them so long as Gods countenance was hidden from them as the Sunne couered in a Cloud But when once he appeared in mercy and goodnesse to them againe their bones and bowels haue bin refreshed according to the wordes of the Prophet in the Psalme n Psal 4 6 7. If thou Lord lift vp thy countenance vpon mee thou shalt giue mee more ioy of hart then they haue had when their Wheate thier Wine did abound Labour therefore by all meanes to feele his fauour vse all meanes to obtaine it employ thy selfe diligently to keepe it and to continue it towarde thee that in thy life it may be with thee and in death it may not depart from thee 23 There salute thee Epaphras my fellow-prisoner in Christ Iesus 24 Marchus Aristarchus Demas and Luke my fellow-helpers The order of the words Hitherto we haue handled the cheefe matter touching this Epistle containing his sute for Onesimus and his commandement to prepare him lodging Now followeth the Conclusion and shutting vp of the Epistle consisting in certaine salutations which are of two sorts either from others or from himselfe The salutation from others is in these two Verses the salutation from himselfe is in the Verse following In these Verses he saluteth Philemon in the name of fiue persons which were famous and well known in the Church and of great authority and credit aboue many others This salutation as it was very honourable vnto him so also it carried with it great waight and moment to effect his principall purpose with more easinesse For seeing hee ioyneth with him His Fellow-prisoner and Fellow-helpers in this sute that he might the better obtaine his request so that they all put vp as it were with one voice and consent the same petition Philemon could not but consider that it was a verie vnseemely and vnworthy thing to reiect so many suppliants in so reasonable a cause So then the sum of these wordes is this Epaphras Marcus Aristarchus Demas and Luke do salute thee The first man is described by an adioyned propertie my Fellow-Prisoner which is declared by the cause For Iesus Christ. The rest that are heere named haue one common adioynt as a title of honor ascribed vnto them when he calleth them his Fellow-helpers The meaning of the words Thus much touching the Order and Method Now let vs see the meaning and Interpretation of the wordes By Saluting in this place we are to vnderstand to vse all kinde and courteous speaking and to wish all peace and prosperity of soule and bodie which are fruits of that Brotherly Loue that ought to bee among all the Saints Thus did the faithfull pray one for another In this salutation he nameth fiue persons In the first place he rangeth Epaphras a Cittizen of the same Citty with Philemon and his Countreyman as appeareth in the Epistle to the Colossians chap. 4. Epaphras o Col. 4 12. the Seruant of Christ which is one of you Saluteth you and alwayes striueth for you in prayers that yee may stand perfect and full in all she will of God This man had beene the Teacher of the Church at Colosse and had conuerted them to the faith of Christ as we read in the same Epistle Cha. 1. p Colos 1 7. As ye also learned of Epaphras our deere fellow seruant which is for you a faithfull Minister of Christ. It seemeth he was an Euangelist who succeeded in the labours of the Apostles but now being at Rome hee was put in prison and heere saluteth Philemon as a Fellow-prisoner of Paule not for anie wickednesse and crime that he had committed but for the Testimonie of Christ and for preaching the Gospell and therefore is called not Caesars prisoner but Christs Prisoner Whereby it appeareth that this Epaphras was falsely accused by the enemies of the Gospell and therefore brought vnto Rome and put in hold Secondly he nameth Marcus who is mentioned also in other places of the Scripture who was Cozen to Barnabas and the sonne of that Marie who was wont to giue entertainement to the Disciples at Ierusalem yea such was her godlinesse that shee made her house as an Inne to lodge the poore Saints and as a publicke Temple for the people of God to meet together to pray vnto him and to praise his name This appeareth Col. 4 10. Marcus saluteth thee Barnabas Cousin touching whom ye receiued Commandements if hee come vnto you receiue him So when Peter was deliuered out of prison it is saide q Acts. 12 12. Hee came to the house of Marie the Mother of Iohn whose sur-name was Marke where manie vvere gathered together in Prayer Thirdly he saluteth Philemon in the name of Aristarchus of whome also mention is made in the Epistle to the Colossians and there likewise he is called Paules prisoner r Colos 4 10. Aristarchus my Prison-fellow saluteth you As they embraced one Faith and beleeued in one Christ so they suffered for one cause and were Companions in affliction Fourthly he nameth Demas who at this time was a constant Confesser of the truth and a zealous follower of the Gospell but afterward hee started backe from the Doctrine of Christ forsooke the fellowship of Paul embraced this present world as the Apostle complaineth of him afterward as we see 2 Tim. 4 10. Demas hath forsaken
of the Gospell is accused to breede them but this is a false imputation The true cause is the mallice of Sathan and the furie of his Instruments that cannot abide the Light of the Truth to shine among them So then let vs not thinke it a straunge thing when we see such stirres and tumults arise but Arme our selues with Patience Learne to bee VVise as Serpents and Innocent as Doues and condemne those that are the authors and beginners of those broyles and contentions Fourthly obserue the Titles that hee giueth vnto our Lorde and Sauiour he describeth him by two Names First hee calleth him Christ then hee calleth him Iesus Christ signifyeth as much as Annointed Iesus importeth as much as a Sauiour who was so called h Math. 1 21. because hee saueth his people from their sinnes From whence obserue that Christ is the King the Prophet and the Priest of his Church to gouerne vs to teach vs to Redeeme vs to saue vs. This is his Office for these Ends and Vses hee was annointed of the Father with the Oyle of Gladnesse aboue his fellowes This serueth to our great good and the benefit of it is communicated vnto vs he maketh vs i Reuel 1 6. Kings and Priests to God his Father he armeth vs with power and strength against sinne the Flesh the World the Deuill and maketh vs able to ouercome them thorough him wee haue accesse to the father and may boldly appeare in his sight and offer vp our Prayers with assurance k Rom. 12 1. Yea he enableth vs to offer vppe our selues our soules and bodies an holy liuely and acceptable Sacrifice vnto him which is our reasonable seruing of him hee doth enstruct vs in the will of his Father enlighten vs in the knowledge of the trueth and maketh vs as it were his Household Disciples and Schollers to reueale vnto vs all thinges needefull for our saluation Let vs therefore confesse him to be the onely sonne of God perfect God and perfect Man l 1 Tim. 2 5. the sole Mediator betweene God and Man and let vs acknowledge no other Sauiour able to Redeeme and ransome vs to pay so great a price and to deliuer vs from so great wrath and destruction If wee make other Mediatours and set vp other Sauiours wee renounce the Mediation of Christ and Saluation purchased by Christ This pierceth the verie Marrow and entereth into the bowelles of the Romish Religion which setteth vp other Mediators and consequently establisheth a false Christ of their owne which indeed is no Christ no Iesus no Sauiour no Redeemer Fiftly obserue with me that speaking of Marcus Aristarchus Demas Luke he calleth them his fellow-helpers whereby he putteth the Ministers of the Gospell and all the Children of God in minde to bee helpers to the truth and to further the preaching and propagation of the Gospell by all possible meanes that God hath enabled them For this cause the Apostle commendeth many of the faithfull Rom. 16 3 9. Greet Aquila and Priscilla my fellow-helpers in Christ Iesus We must doe all for the truth and nothing against the truth This reproueth those that employ their wits and bestow their strength to hinder the truth and the professors thereof These haue no part nor fellowship in the Ministration nor in the sound profession of the Gospell but are professed enemies to the faith of Christ Moreouer this shall Minister vnspeakeable comfort vnto vs to consider that wee haue beene helpers to the truth and furtherers of the Faith which is in Christ Iesus we shall leaue a good Name behinde vs and receiue and incorruptible Crowne of eternall Glory Lastly note with mee that when Paule wrote this Epistle hee was at Rome and hee ioyneth with him sundry others which were the cheefe and principall whose verie names might carry some credite and authority to perswade Philemon in this matter which hee vndertooke yet in all this Epistle wee haue no mention of Peter who is supposed to haue liued there to haue dyed there to haue beene Byshop there fiue and twenty yeares He ioyneth to himselfe so many Assistants as he could to obtaine his suite He writeth as we heard before from Rome to haue Onesimus pardoned and hee vseth the name of Timothy to that purpose why is Peter heere forgotten Why doth he not ioyne him with himselfe in the same Epistle if he had been resident at Rome as a good Byshop ought to haue beene Againe we see he specifieth many by name Marcus Aristarchus Demas and Luke but we haue no mention of Peter And it is said that Marke was the Disciple of Peter and by his Commandement wrote his Gospell was it fit to name the Disciple and to forget the Maister to remember the members and to forget the Head To expresse meaner persons and to omit the principall Besides he calleth these men his fellow-helpers Paul was as the Master-workman and cheefe builder they were his helpers and partners in the businesse Was not Peter also one of his bretheren and either a fellow-prisoner or a fellow-helper in the Gospell Wherefore then is hee concealed Obserue with mee from hence and by Conference of many other Scriptures n Peters being at Rome is vncertaine that Peters being at Rome is an vncertaine opinion and an vngrounded assertion It was by composition agreed vpon betweene Paule and Peter o Gal. 2 9. that Peter should preach to the Iewes and Paul to the Gentiles how then could Peter sit as byshop at Rome Or if he preached to the Iewes at Rome how commeth it to passe that the christiaÌ religion was strange in a maner vnknown vnto them when Paul came to Rome as appeareth in the end of the Actes of the Apostles where they say vnto him p Acts 28. 22 We will heare of thee what thou thinkest for as concerning this Sect we know that euery where it is spoken against Againe when Paule wrote to the Romaines hee willeth them to salute manie particularly and by name both men and weomen but he maketh no mention at all of Peter which no doubt he would haue done if hee had at that time also beene at Rome Furthermore the Apostle Wrote many of his Epistles from the Citty of Rome as we shewed in the beginning of this Epistle as for example to the Galathians Ephesians Colossians Phillippians to Timothy this to Philemon and that other Epistle vnto the Hebrewes if it were his and from thence hee sendeth manie salutations in the Name of manie that remained at Rome Among whome Peter is neuer mentioned but his name and beeing there is ouer-passed Lastly the Apostle testifieth that while he was called forth to giue an account of his Faith p 2 Tim. 4 16. All did forsake him and none assisted him wherefore either Peter was not then at Rome or if he were he did shamefully forsake him Thus then we conclude from these and such like Circumstances that it cannot be gathered out of
to preach to the lost Sheepe of the house of Israell and afterwarde appointed seauentie Disciples to second their Labors he willed them to salute the places whether they came x Math. 10. 11 12. with Luke 10 5. Into whatsoeuer Citty or Towne ye shall come enquire who is worthy in it and there abide till ye go thence and when ye come into an house salute the same and first say Peace be to this house That which Christ commandeth his Disciples himself practiseth toward his Disciples for when he appeared to his Disciples after his resurrection y Iohn 20 21. he saide Peace be vnto you The Apostle writing to the Romaines spendeth the greatest part of the sixteenth Chapter in Salutations Commendations sent too and fro among the Saints Thus hee concludeth another of his Epistles z 2 Cor. 13 11 12. Finally Brethren fare ye well be perfect bee of good comfort be of one minde liue in peace and the God of Loue and Peace shall bee with you greet one another with an holy kisse all the Saints salute you All these examples teach vs this as an vndoubted truth that the vse of kinde and curteous speeches are beseeming the seruants of God and becommeth their profession Reason 1. We shall not neede to seeke farre to finde out the true causes and reasons of this Doctrine First our well wishing one to another is a fruit of our loue and a meanes to maintaine and continue loue among vs. To this purpose the Apostle Peter doth command not onely that they should salute one another but such as they loued and such as loued them Chap. 5. a 1 Pet 5 14. Greet ye one another with the kisse of loue If we would maintaine loue we must wisely and carefully entertaine such helpes as may further vs in the perfourmance of that duty whereof this that now we speake off is one so that we are to expresse our inward loue by outward tokens to the end it may bee seene and appeare vnto others Reason 2 Secondly our salutations are remembrances of our care and good affections toward these whom we greet well It is a signe that wee are not forgetfull of them but doe greatly regard and respect them This doth the Apostle Paule signifie Colos 4 12. Epaphras the seruant of Christ which is one of you b Col. 4 12. saluteth you and alwaies striueth for you in praiers that ye may stand perfect and full in all the will of God Where we see he ioyneth these two thinges together as depending one vpon the other his saluting of them and his praying for them Reason 3. Lastly to desire the good of others from the heart is both a fruit of the spirit and a good signe and testimony to our owne selues that we are chosen of God to eternall life To this purpose the Apostle numbring vp many notable fruits of the spirit maketh mention c Gal 5 22. of Loue Peace Gentlenesse Goodnesse meeknesse Long Suffering And in another place he exhorteth them d Col. 3 12. as the elect of God holy and beloued to put on the bowels of mercies Kindnesse Humblenesse of minde Meeknesse Long-Suffering Forbearing one another and forgiuing one another So then if we shall consider that courteous speeches are tokens of loue remembrances of our affection fruits of the spirit and testimonies of our election we may conclude that it is the duty of one Church to wish well to another and of one Christian to speake kindly to another We haue heard the Doctrine confirmed but before we come to the vses that arise from hence it shall not be amisse briefly to answeare an Obiection or two that may stand in our way which may seeme to restraine and forbid that which heere is commanded and allowed Obiection 1. We read in the booke of the Kings that when Ellisha sent his seruant Gehazi to the Shunamites house e 2. King 4 29. Luke 10 4. he bad him if he met any not to salute him and if any man saluted him he should answere him nothing And when Christ sent out his disciples to preach he gaue them the same charge and willed them to Salute no man by the way Where the duty which is heere approued may seeme there to be reprooued Answere I answeare the drift and scope of those places is to be considered and not the bare wordes to be vrged The intent of the Prophet speaking to his seruant and of Christ to his Disciples is to enioyne those persons to omit for that time the practise of duties of common curtesie and ciuility so farre forth as they might stay or any way delay the perfourmance of waightier affaires enioyned vnto them We must therefore vnderstand the meaning of them comparatiuely as if it had beene said Rather then you should any way hinder the quicke dispatch and speedy practise of that businesse which is laid vpon you speake to no man in the way So then the meaning of the places is not simply and absolutely to forbid men to salute others but so farre to require the omitting of it as it should be a let and an impediment vnto them in doing their duties Obiection 2. Secondly we read in the Apostle Iohn in his second Epistle f 2 Iohn 10. If there come any and bring not this Doctrine receiue him not to house neither bid him God speed for he that biddeth him God speede is partaker of his euill Heere againe seemeth to be another prohibition contrary to the precept and Iniunction in this place Answere I answere this place doth not forbid salutations courtesie of man to man but familiarity and acquaintance with Hereticks euen such ioyning and closing with them as may seeme to giue the least applause and approbation to their bad proceedings and wicked opinions Thus much of the loosing of these knottes and aunswering the Obiections that seeme to contradict the Doctrine taught out of this place Now let vs handle the Vses Vse 1 First we learne that courtesie with ciuill gentle friendly soft speeches are to be entertained of the seruants of God This is it which Salomon teacheth in sundry places of the Prouerbes g Prou. 15 1. 25 15. A soft answer putteth away wrath but grieuous words stirre vp anger And Cha. 25. A Prince is pacified by staying of anger and a soft tongue breaketh the bones This is the commaundement that the Apostle giueth h Ephes 4 32 Bee ye courteous one to another and tender-hearted This is the commendation of Gideon against the rage of the Ephraemites that were greeuously incensed and sharpely set against him hee answered them mildly and gently i Iudges 8 3. and thereby their spirits abated towardes him The like we see in Abigail when Dauids wrath was kindled against her husband and houshold she pacified him by her louing and lowly aunswere k 1 Sam. 25 32 so that he blessed
Apostle Iames signifieth and setteth downe when he calleth the tongue a world of wickednesse and an vnruly euill a Iam. 3 7 8. Chap. 3. The whole nature of Beastes and of Birdes and of creeping thinges and thinges of the Sea is tamed and hath beene tamed by the nature of man but the tongue can no man tame The profit of this study together with the hardnesse is noted by the same Apostle in the same Chap. b Iam. 3 2. If any man sinne not in word he is a perfect man and able to bridle all the body Now because it is so excellent and difficult a study to guide and gouerne the tongue aright we must know that there is an Art and Science thereof to be learned and diuerse rules and precepts to be obserued that wee may knowe when to speake and when to holde our peace There is no Art whatsoeuer attained vnto without knowledge practise and experience The first lesson that we must learne in this study is to craue of God his assisting grace that may make this labour easie and the worke pleasant vnto vs without which we shall finde it vnpossible to holde in the Raines of our vnruly and vntamed tongues Hence it is that the Prophet saith c Psal 141 3. Set a watch ô Lord before my mouth and keepe the doore of my lippes Declaring thereby that of our selues we are not able to gouerne our tongues And againe he saith else-where d Psal 51 17. O Lord open thou my lippes and my mouth shall shew forth thy praise If God do not open our mouths we can neuer order our tongues as we ought Before we speake we must diligently consider what we speake and to what end The Wise-man telleth vs e Prou. 18 13. That he which answereth a matter before he heare it it is folly and shame to him To this purpose the Apostle teacheth vs To be slow to speake and swift to heare This vertue appeared notably in Elihu Iob 32. Who waited till Iob had spoken for they were more auncient in yeares then hee In our speaking we must be carefull that our wordes be gracious and seasoned with wisedome truth reuerence modesty meekenesse and sobrietie as it were with Salt which are contrary to the foolish rotten and gracelesse talke that aboundeth in our dayes wherein men are growne to be very Beasts f Ro. 3 13 14. Their Throat is an open Sepulcher they vse their tongues to deceit the Poyson of Aspes is vnder their Lippes their Mouth is full of cursing and bitternesse Nay the venome and Poyson of their tongues is worse then the poyson of Serpents and yet they would thinke themselues greatly wronged if they should be charged to be as a Brood of Adders and a Generation of Vipers For who knoweth not that the Serpent cannot hurt a man except he be present to see him and bite him but such as haue not learned to rule the tongue that is vnruly and to gouerne it from breaking out into vngodly and curssed speaking which is the Deuils Language doe hurt men as well absent as present as well farre off as neere at hand as much when they are from them as when they are with them The holy vse of the tongue is the g Esay 19 18. language of Canaan which we must all couet to speake that it may bee ordered according to the Word and will of GOD. But when the tongue which is an excellent Member giuen vnto vs of God to praise and glorifie his Name is abused h Iames 3 6. it is kindled by the fire of Hell according to the saying of the Apostle Iames Chapter 3. The Tongue is Fire yea a World of wickednesse so is the Tongue set among our members that it defileth the whole body and setteth on fire the course of Nature and it is set on Fire of Hell This he setteth foorth more at large in the wordes following and exhorteth vs that the harder it is to rule the tongue the more care we should vse in the gouernment of it and apply it to the honour of God and the good of our Neighbour Hence it is that he reprooueth those that one while are blessing another while are cursing with it blowing sometimes hot and sometimes cold sometimes praying to God and anone rayling at and reuiling their Bretheren i Iam. 3 10 11 There-with saith he blesse we GOD euen the Father and therewith cursse we Men which are made after the similitude of GOD out of one mouth proceedeth blessing and curssing my Brethren these thinges ought not to so to be Doth a Fountaine send forth out of one place sweete Water and Bitter c. Let vs then vse such meeknesse and moderation in our speech as that we doe not breake out into Choller let our answeres be soft and milde that anger be not kindled nor encreased nor continued If any shall reuile vs and rage against vs our dutie is to blesse and not to raile This is the Commaundement of Christ k Math. 5 44. I say vnto you loue your Enemies blesse them that cursse you do good to them that hate you and pray for them that hurt you and persecute you c. Thus doth the Apostle Peter speak l 1 Pet. 3 8 9. Loue as Brethren be pittifull be courteous not rendring euill for euill neyther rebuke for rebuke but contrariwise blesse knowing that ye are thereunto called that ye should be heirs of blessing If the least occasion of strife and contention arise among men it cannot be decided nay nor heard without such bitter tants reproaches as ought not to be nor to breake out among Brethren We ought to bee of a patient Nature and follow the example of God who beareth with vs al. The Apostle Iude affirmeth m Iude 9. That Michaell the Archangell when he stroue against the Deuill and disputed about the body of Moses durst not blame him with curssed speaking but saide The Lord rebuke thee Where we see that the Arch-angell abstained from all railing hauing to doe with the Deuill the greatest enemy of God and his people Be it that we haue to deale with bad men and such as are notoriouslie euill yet we must not take liberty to our selues to vse reuiling speeches to brawle and contend seeing the Angell would not do it and he would not do it against a worse aduersary then wee haue or can haue any We must commit reuenge vnto God who hath saide Vengeance is mine I will repay Marcus Aristarchus c. Touching Marke mentioned in this place we haue spoken already and declared out of the Actes of the Apostles that he was a Iew of the circumcision and called to be an Euangelist n Euseb lib. 3. cap. 39. who also wrote one of the Gospels as he had learned of Peter It appeareth that his Parents were well acquainted with the Apostles and receiued them into their house whereby it came to passe that Marke
did Paule him so Or doth hee thinke it enough to make him almost a Christian No halfe a Christian is no Christian and almost godly is not godly Therefore his desire was to take him by the hand or rather by the heart if he could haue sounded into the depth and bottome of it and to haue led him from Almost to Altogether Hence it is that when he seeth him comming toward Christ hee casteth out his Net to catch him if it were possible saying vnto him I would to God that not onelie thou but also all that heare mee to day were both almost and altogether such as I am except these bondes Thus he ceaseth not continually to call vppon the Churches to encrease more and more and to proceed from grace to grace Againe it belongeth to euery Maister of the Family to water that which himselfe or the Minister hath planted and to be alwayes weeding out the bitter roots that spring vp in his Garden If we haue brought any of his family to godlinesse and to embrace the Gospell let him make much of them let his countenance bee toward them let him fauour them aboue others and admonish them to frequent the exercises of Religion remembering that it is as great a Vertue to keepe as to get to preserue as to finde to holde fast as to take Moreouer as it is a generall dutie belonging to all of vs h Hebr. 3 7. and 10 24. to exhort one another while it is called to day and stirre vp one another to good things so if by our example of life or lighting of them a Candle to see their wayes they shall come to the acknowledgement of the truth we should loue them dearly and prouoke them to go farther forward in good works assuring them that such as continue to the end shall be saued This serueth seuerely to reproue those who hauing beene zealous in the faith and witnessed a good confession before many witnesses and beene a meanes to open the eyes of others to behold the glorious light of the Gospell that before wandered in darknesse are now gon back themselues or seeme to stand at a stay i Reuel 2 4. and haue left their first loue To whom I can say no more but wish them to turn backe to consider what they haue beene and to remember what they are knowing that it had beene better for them k 2 Pet. 2 21. neuer to haue knowne the way of righteousnesse then after they haue acknowledged it to turn away from the holy Commandement Let all such therefore call to minde the exhortation of Christ to the Angell of the Church of Ephesus l Reuel 2 5. Remember from whence thou art fallen and repent and do the first workes or else I will come against thee shortly and will remoue thy Candlestick out of his place except thou amend It is a great shame to shew the way to another and to go out of it himseife to teach another and not to teach himselfe to stir vp another to go forward and himselfe to go backward to kindle zeale in others and himselfe to grow cold lukewarme and therefore to giue occasion to others to think that their former profession was but an heate of youth seeing they decline in their olde age On the other side such as haue bin won to the Gospell by others ought entirely and feruently to loue such as haue conuerted them to shewe themselues euery way thankfull vnto them The Apostle beseecheth the Thessalonians m 1 Thess 5 12 13. To acknowledge them that labour among them and are ouer them in the Lord and admonish them that they haue them in singular loue for their workes sake Who is it if he were blinde and had his sight restored vnto him would not speake well of him by whom it was restored and acknowledge himselfe bound vnto him all the dayes of his life We are all naturally borne blind haue not one eye to see the sauing truth of godlinesse If then we attain the sight of our selues and to knowe our naturall blindnesse how ought wee to praise Gods mercy toward vs and to loue those by whom we haue the eyes of our minds enlightned He is a very vnkind and vnthankfull person who hauing lost his way in a great and terrible wildernesse where hee knoweth not which way to turne or returne not whether to goe to get out meeteth with a certaine guide that is able and ready to conduct him and to enstruct him in his way wil neuer so much as open his mouth to giue him thankes Or hauing beene cured and recouered from a daungerous and desperate disease that brought him to the doores of death will neuer acknowledge the benefit and good turn that he hath receiued So is it with those that haue wandered a long time in the vanities of this world and in the pleasures of the flesh as in a wildernesse it is the greatest ingratitude not to acknowledge those his best and surest friends that haue shewed them the strait gate and the narrow way that leadeth vnto life And if our soules haue bin saued from death to which we made hast and ranne with greedinesse if there bee any comfort of loue or fellowship of the spirit or any compassion and mercy in vs we ought to shew it to those that haue bin as spiritual and speciall Physitians vnto vs to deliuer vs from death and to restore vs to life Whom I haue sent againe Hitherto we haue spoken of the first reason that concerneth the person of Onesimus who was vnprofitable but now is becom very profitable The second sort of reasons are touching Paule himselfe and touch either the present action of his sending of him backe or the common friendship that a long time had bin betweene Paul and Philemon The first of these reasons is in this 12. verse which may be thus concluded If I haue sent Onesimus backe vnto thee then it is thy duty to receiue him But I haue sent him backe againe Therefore it is thy duty to receiue him If there had not bin great cause that Philemon shold receiue him the Apostle would neuer haue sent him especially seeing hee found his abode with him and his seruice done vnto him very profitable Now we are to mark in this place that Paul requireth not Philemon to make his seruant free and to discharge him of his bondage and albeit Paul had great need to haue vsed the ministration of Onesimus in the extreamity of his imprisonment yet beeing another mans seruant and not his owne belonging to his own Maister and not to him and knowing that he ought not to couet another mans seruant he would not detaine him but sent him backe to Philemon to whom hee did appertaine and from whom he departed This is consonant to the trueth and purity of the Gospell this the Maister might well require and this dutie the seruant was bounde to performe euen to returne and repaire againe
from whence he came Doctrine 5. The Gospel doth not abolish or diminish ciuil ordinances and distinct degrees among men Heereby we learne that the Gospell of Christ doth not dissolue or abolish but confirme establish ciuill ordinances distinct degrees and politick constitutions among men as between Princes and Subiects Parents and Children Husband and Wife Maister and Seruants Superiors and Inferiors This appeareth in many places of the worde where the seuerall and distinct duties of n Rom. 13 1. seuerall and distinct callings are mentioned and required by the Apostle Heereunto commeth that which he setteth downe Rom. 13. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Likewise o Ephes 5 22 25. 6 1 2 5 9. Col. 3 18 19 20 21 22. writing to the Ephesians he chargeth Wiues to submit themselues vnto their husbands as vnto the Lorde he willeth Husbands to loue their wiues euen as Christ loued the Church and gaue himselfe for it he requireth of Children to obey their Parents in the Lorde for this is right he commaundeth Fathers not to prouoke their Children to vvrath least they be discouraged but to bring them vppe in instruction and information of the Lord he prescribeth vnto Seruants to be obedient vnto them that are their Maisters according to the flesh with feare and trembling in singlenesse of their hearts as vnto Christ and he setteth downe the duties of Maisters that they should deale iustly with their seruants putting away threatning knowing that euen their Maister also is in Heauen with whom there is no respect of persons In like manner when he writeth to Timothy he saith p 1 Tim. 6 1. Titus 2 9 10 and 3 1. Let as many Seruantes as are vnder the yoake count their Maisters worthy of all honour that the name of God and his Doctrine be not euill spoken of And Titus 2. Let Seruants bee subiest to their Maisters and please them in all things not answearing againe neither pickers but that they shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things for that grace of God that bringeth saluation vnto all men hath appeared The like exhortations and establishing of ciuill ordinances we see in Peter q 1 Pet 2 13 14 and 3 1 2 7 Submit your selues vnto all manner ordinance of man for the Lordes sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that do well So likewise hee chargeth the Wiues to bee Subiect to their Husbands that euen they which obey not the word may without the word hee won by the conuersation of the wiues while they beholde their pure conuersation which is with feare And the Husbands he teacheth That they should dwell with them as men of knowledge giuing honour vnto the woman as vnto the weaker vessell euen as they which are heyres together of the grace of life that their prayers be not interrupted Christ our Sauiour willeth vs to r Math. 22 21. Giue vnto Caesar the things that are Caesars and vnto God the thinges that are Gods The Apostle hath heaped together manie such precepts vnto the same Å¿ 1 Cor. 7 3 5 10 11 12 13 20 21 22. purpose 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence and likewise the wife vnto the Husband defraude not one another except it bee with consent for a time vnto the married I commaund not I but the Lorde let not the wife depart from her Husband and let not the Husbande put away his wife If any Brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her and the woman that hath an Husbande which beleeueth not if hee bee content to dwell with her let her not forsake him Let euerie man abide in the same Vocation vvherein hee was called Bretheren let euerie man wherein hee was called therein abide with GOD. All these rules and commaundements serue to teach vs this truth that howsoeuer the gospel doth make vs al as brethren and ioyne vs together in one body yet it doth not abrogat and abolish the difference betweene man and man and bring in an Anarchy and confusion but setleth a distinction betweene Prince and subiect betweene Maister and seruant betweene high and low Reason 1. This Doctrine of the gospel will better appeare if we marke the reasons For first God is not the author of confusion and disorder but of peace and order Look vpon al the creatures of God in heauen earth on high and beneath and we shal be constrained to cry out with the prophet t Psal 104 24 O Lord how manifold are thy works In wisedom hast thou made them al the earth is full of thy riches Al tumult and sedition al disorder and insurrection commeth from the deuill he is the author thereof For he first brought in sin and sin brought in disorder Hence it is that the apostle saith u 1 Cor. 14 33 40. Colos 2 5 God is not the author of confusion but of peace as we see in al the churches of the Saints He commandeth that al things be done honestly and in order he commendeth the goodly order that is obserued among the faithfull and therefore he teacheth not any disorders nor alloweth them where they are Reason 2. Secondly Christ came not into the world to abolish the Lawe but to establish it x Mat. 5 17 18 as he testifieth Mat. 5. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truely I say vnto you till heauen and earth perish one iot or one title of the Law shal not escape till all things be fulfilled Now we know that the moral Law commandeth the honor of Father and Mother that is of all superiors who beare a part of his image If then the end of his comming were to ratifie the Law then it followeth that the Law making a difference betweene superiors and inferiors remaineth and shall remaine in his full strength power and vertue Reason 3. Thirdly the Gospell commaundeth hearty obedience as vnto God and therefore doth not dissolue or disanull true obedience nay it is a praise and ornament to the Gospel when all sortes walke in the duties of their seuerall Callings and specially such as are the obedience of others Seruants are the lowest condition in the Church and yet the Apostle teacheth that by vprighnesse of their life and obedience to their Maister for Conscience sake y Titus 3 10. 1 Tim. 6 1. they may adorne the Doctrine of God our Sauiour in all things and on the other side by the euil life stubbornesse and disobedience of seruants that professe
went Then came he to the second and said likewise and he answeared I will sir yet he went not He seemed forward but he hung backe hee promised much but he perfourmed nothing at all The like we might say of the rich man he came vnto Christ i Math. 19 16. and said vnto him Good maister what good thing shall I doe that I may haue eternall life yet when he was tried hee went away sorrowfull and his good beginnings were as the morning dew verifying that which is spoken in the same Chapter k Verse 30. Many that are first shal be last and the last shal be first Reason 1. Our Sauiour setting downe the parable of the sower yeeldeth diuerse effectuall reasons to moue vs to imbrace this truth For first the Deuill is a subtle enemy that stealeth vpon vs and goeth about like a roaring Lyon seeking whom he may deuoure If the word be not deeply rooted in our hearts but doe onely swimme in our braines and abide in our mouthes it is in continuall danger to be taken away from vs. Hence it is that Christ saith l Math. 13 19 Whensoeuer any man heareth the word of that Kingdome and vnderstandeth it not that euill one commeth and catcheth away that which was sowen in his heart and this is he which hath receiued the seede by the way side This enimy is euer busie with vs and will neuer suffer vs to haue any rest so long as any good thing appeareth in vs. Reason 2 Secondly the Crosse is for the most part the companion of the Gospell which while some seeke to auoid they make shipwracke of faith and a good conscience Our Sauiour describing another sort of hearers saith m Mat 13 20 21. Hee that receiued seede in the stony ground is he which heareth the word and incontinently with ioy receiueth it yet hath he no roote in himselfe and endureth but a season for as soone as tribulation or persecution commeth because of the word by and by âe is offended So long as we may professe the truth with peace and liberty of conscience and with the fauour of men it is an easie and ordinary matter to be a professor of the Gospell and an hearer of the word But when troubles and tentations arise they that are not throughly grounded do quickly fall away Reason 3. Thirdly as persecutions doe follow the Gospell so for the most part doth shame reproach and pouerty And as it is a common thing with vs to desire the ease of the flesh and the pleasures of the body so we are inclined to couet the profits and commodities of this life This caused Demas to forsake Paule because he imbraced this present world Heerevnto commeth that which Christ teacheth Math. 13. n Mat. 13 22. He that receiued the seede among Thornes is he that heareth the word but the cares of this world and the deceitfulnesse of riches choke the word and he is made vnfruitfull So long as the world as a ranke Thorne sticketh in our throats or rather in our heartes and we begin to preferre it in our thoughts and practises before the truth it is vnpossible that we should holde out our profession vnto the end Wherfore seeing the Deuill is alwaies ready to fist vs persecution to try vs and the world to ensnare vs we must know that for these causes it commeth to passe that many fall backe which seemed forward in the faith Vse 1 The Vses are many that may be made heereof First we may conclude that wofull is their estate and condition that shrinke away and melt as wax before the Sunne The estate of such men is most fearefull inasmuch as they are become very Dogges and Swine It had beene better for them that they had neuer knowne the truth nay it had beene better if they had neuer beene borne as our Sauiour speaketh of Iudas This the Apostle Peter setteth downe in his second Epistle Chapter 2. o 2 Pet. 2 20 21 22. If they after they haue escaped from the filthinesse of the world through the acknowledging of the Lord and of the Sauiour Iesus Christ are yet tangled againe therein and ouercome the latter end is worse with them then the beginning For it had beene better for them not to haue acknowledged the way of righteousnesse then after they haue acknowledged it to turne away from the holy commandement giuen vnto them But it is come vnto them according vnto the true Prouerbe the Dogge is returned vnto his owne vomit and the Sow that was washed to the wallowing in the myre It is a notable comfort vnto vs when we are as faithfull trees in the Garden of God That will bring forth their fruit in due season p Psal 1 3. whose lease shal neuer fade when we do not suffer euery one to go before vs but haue an holy emulation and striuing to go before others and euen to out-goe our selues so it is an euill signe and a fearefull forerunner of condemnation to run and then to giue ouer running to wrastle and then to giue ouer wrastling It is an hard thing to make a good beginning wee are not easily brought to set forward but to trip while we are in our iourney and to waxe weary of proceeding is the common custome of our common professours We see this in the Children of Israell while they were in the Wildernesse going to the Land of Canaan they did not keepe a constant course but sometimes they stoode at a stay and sometimes they went backeward and sometimes they wished themselues againe in the Land of Egypt Thus it fareth with vs that are Pilgrimes and Strangers in this life when we haue once giuen our hand to the Plough we are ready to looke backe as Lots wife did when shee was gone out of Sodome Euery little thing is able to turne vs out of the way and being once turned out of it it is harder to bring vs into it againe then if we were neuer entred into it Wo therefore be vnto such as follow Demas q Luk. 14 30. That beginne to build but are not able to make an ende Great plagues and greeuous iudgements hang ouer their heades they do not returne And repent r Reuel 2 5. and do their first workes and redeeme the time because the daies are euill Hee that knoweth his Maisters will and doth it not shall bee beaten with many stripes Yea often-times God giueth ouer such time-seruers and backe-sliders into a reprobate sence and taketh away his holy spirit from them so that they proue meere Monsters and worse then sauage beastes Who were greater enemies to the Gospell then the Iewes that hade the light among them and offered vnto them whereas by their calling they were the outward Church and the professed people of God Iudas being an Apostle of Christ became the most deuelish man vpon the earth exceeding all the Iewes in treachery and impiety This a greeuous
iudgement of God punishing sinne with sinne and recompencing great vengeance vpon their heads that start from the Faith as a deceitfull Bow and renounce that truth which they haue solemnly professed Let these punnishments be alwaies before our eyes so often as we begin to slake our course and to grow negligent and secure that so we may begin to renew our couenant with God and to recouer our selues from the pit of Apostacy into which we were falling Vse 2. Secondly this Doctrine teacheth the difference betweene those that are truely godly and religious and such as are Hypocrites Such as professe well for a time and afterward slide backe are like the Grasse or Corne that groweth vpon the house top which flourisheth and waxeth greene for a season but it decayeth incontinently and commeth not to any seasonable ripenesse Howsoeuer therefore there be a great likenesse and a neere resemblance betweene the faithfull and the Hypocrite yet God will haue the one discerned from the other and Hypocrisie to be laide open and seene in his colours as it is This is that vse which the Apostle Iohn maketh of this doctrine Chapt. 2. where comforting the Church against the offences and stumbling blocks that were rise and common in those daies and perswading them not to be terrified with the falling backe of certaine he maketh it plain that albeit they had place in the Church as corrupt humours haue in the body yet they were neuer of the Church Whreeupon hee concludeth Å¿ 1 Iohn 2 19. This commeth to passe that it might appeare that they are not all of vs. Would wee therefore know who are Hypocrites And would we haue eyes to see them and iudgement to discerne them Behold heere a plaine marke and euident token to bring vs to a perfect vnderstanding of them they shall not alwaies deceiue the Church they shall not alwaies couer their faces with the Vizard of holinesse they shall in the end be made euident to all men that euery one may point at them with the finger and say This is an Hypocrite this is a Dissembler this is he that went about to deceiue both God and Man but now he is reueiled that al men may looke vpon him and hisse at him On the other side it is a notable priuiledge of a man truely sanctified to bee constant and continually set vpon good thinges to perseuer in good things and neuer to repent of the doing of them he buildeth his house vpon the rock and therefore no blasts or tempests of temptation can ouerthrow it He receiueth the seede into good ground and therefore it taketh roote downeward and beareth fruit vpward with patience he is carefull to please God in the duties of both Tables both of holinesse and true righteousnesse and therefore he shall neuer be remoued Vse 3. Thirdly seeing many begin well that are as a morning Cloude which is quickly scattered and therefore do not continue we learn not to be offended when we see any or many faint or fall away nor to bee discomforted wheÌ we haue examples before our eies of those that haue professed the saith and beene thought zealous aboue many others who nowe are falne into a deepe or rather a dead sleepe that no life of Gods spirit appeareth to be in them Thus it hath alwayes beene in the Church thus it is at this present thus it will be heereafter When Samaria had receiued the Gospell t Acts 8 13. Simon Magus himselfe beleeued also and was baptized and continued with Phillip wondered when he saw the signes and great Myracles which were done yet notwithstanding this embracing of the faith was but as the flash of Lightning which suddainly appeareth and presently vanisheth as appeareth by his offering of money to buy the Graces of the Spirit u Verse 20 23. and by the answer of Peter denouncing an horrible curse against him renouncing him for hauing any part or fellowship in that businesse discouering the hypocrisie of his hart and manifesting to all men that he was in the gall of bitternesse and in the bond of iniquity The like we might say of Hymenens Phyletus and Alexander x 1 Tim. 1 20. and 2 Tim. 2 17. and 4 14. mentioned by Paule in his Epistles to Timothy they were counted famous and esteemed as Pillers of the Church yet they fell to renounce euerlasting saluation which was purchased for vs by our Lord Iesus Christ Let vs all heerby be wise and warned and take heed that we build not vpon men least the foundation sinking and shrinking downe we fall and perish with it True it is they shall greatly be punished that lay a stumbling-blocke before others giue occasion vnto them to fall to depart from the faith yea it were better that a Mill-stone were hanged about their necke and they drowned in the sea then one of the members of Christ be offended Woe therefore shall be to those that giue a scandall to the Church yet such as follow them and forsake the fellowship of the Saints through their euill example cannot be excused Wilt thou refuse thy Corne because thou seest much Chaffe and Trash mingled with it No man must forsake the Church because hee seeth offences to arise in it euery man must labour with himselfe to be good Corn and then the Chaffe shall hurt vs nothing at all And albeit we see some fall away and make a separation euery day the Church looseth nothing but is made more pure and perfect euen as it hindreth not nor hurteth the Wheat that the Tares wither away When we behold those that were chiefe men reputed as Angels in comparison of others to fall as Lightning from Heauen let vs not be dismayed or discomforted thereby though men turne as the winde and the Weather-cocke let vs stand fast and build vpon the rock that can neuer be shaken Albeit wee may point out thousandes on the one side and ten thousand on the other side let vs not feare the falling of the Church which standeth vpon a sure and certain foundation Thus doth the Apostle comfort Gods people when sundry made Shipwracke of their faith and fell into Apostacy x 2 Tim. 2 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his If men shew their frailty and be as a Reede shaken with the winde it is no maruell nor new thing we rest not vpon them we builde not our Faith vpon our Teachers that haue beene the meanes of our conuersion so that if they should reuolt and renounce the doctrine that they haue preached we must not go with them nor follow after them Indeede we should be greeued to see those that seemed forward to turne cleane backward and as we ought to reioyce to see the Church of God encreased so it cannot but trouble vs to haue it diminished notwithstanding this must bee our comfort that God will maintaine his Church and keepe al