and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
couch together and practised by the Church and beleeuers u Actes 4 32. who are saide to be of one Soule and of one heart Fiftly we haue peace with our enemies who are charged not to touch the Lords annointed and to doe his Prophets no harme This is so farre verified as is expedient to set forth the glory of God to procure the safety of the godly and to represse the rage of the Reprobate Thus Ioseph was at peace with Pharaoh Obadiah with Ahab and Daniell with Nabucadnezzer Mordecai and the Iewes with Ahashuerosh and thus is the saying of the Wise-man verified x Pro. 16 7. When the waies of a Man please the Lord he will make also his enemies at peace with him Lastly we haue peace with the Beasts of the fielde the Foules of the Heauen and all the Creatures of God so that we shall find help and comfort from them y Hos 2 18. as we see in the Prophet God maketh a Couenant with them for his people Hos 2. In that day I will make a Couenant for them with the wilde Beasts and with the Foules of the Heauen and with that which creepeth vpon the earth I will breake the Bow and the Sword and the battell out of the Earth and will make them to sleepe safely Loe heere how large and ample is this peace and how many and woorthy preheminences there are thereof This peace followeth grace as a fruit of it and therefore we see it is ioyned vnto it both in this place and in sundry other Epistles Doct. 2. Such as are in Gods fauour haue all his blessings following them We learne hereby that such as are vnder the grace and couenant of God liuing vnder his protection and obedience haue assurance of all Gods mercies spirituall and temporall of this life and of the life to come all which doe belong vnto them and shall follow them and ouertake them I say such as are vnder the grace and fauour of God haue all his blessings following them so farre as they may further their eternall happinesse Moses sheweth z Deu. 28 3 4 Deut. 28. that when once they belong to God and are vnder his grace as vnder the shaddowe of his Wings all his blessings should follow them and come vpon them from Heauen and Earth from house and fielde from soule and body that they should be blessed in the fruit of their body in the increase of their Cattle and in the aboundance of all things Aaron and his Sonnes did thus blesse the people Num. 6. 6. The Lord lift vp his countenance vpon thee and giue thee peace Where we see he setteth peace after the shining of Gods gratious countenance vpon them This the Apostle teacheth in the Epistle to the Romanes hauing proued at large that we are iustified without the workes of the Law hee addeth a Rom. 5 1. Being then iustified by Faith we haue peace toward God through our Lord Iesus Christ The Prophet Dauid expressing that God is his Shepheard to refresh him with his grace to feede him with his word to rule him by his staffe and to deliuer him from danger b Psal 23 1 6 and 84 11. concluded hereupon I shall want nothing doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. The like we see in another place The Lord God is the Sunne and Shield vnto vs the Lord will giue grace and glorie and no good thing will he with-hold from them that walke vprightly The Apostle Paul setteth downe at large the blessings flowing from this loue of God c Ephe. 1 5 6. Who hath predestinated vs to be adopted through Iesus Christ in himselfe according to the good pleasure of his will to the praise of the glory of his grace where-with hee hath made vs freely accepted in his beloued by whom we haue Redemption through his blood euen the forgiuenesse of sinnes according to his rich grace whereby hee hath beene aboundant toward vs in all wisedome and vnderstanding Where he teacheth that the free grace of God whereby wee are accepted in his beloued in whom hee is well pleased and exceedingly contented is the cause of all other mercies and therefore such as are in his fauour shall finde the fruites thereof to their comfort and haue all his blessings to ouertake them Reason 1. If any doubt yet remaine in vs to trouble vs and hinder our faith from receiuing and beleeuing this Doctrine as a pregnant and certaine truth consider with me a little farther the reasons to ground and establish vs herein For first when the wrath of God is once appeased and the loue of God opened vnto vs we haue free and bold accesse vnto him and to the Throne of grace as to a most mercifull Father The Apostle hauing declared that we are at peace with God through Christ he addeth immediatly d Rom. 5 2. By whom also thorough Faith we haue this accesse into this grace wherein we stand and reioyce vnder the hope of the glory of God We may freely come into the presence of God we haue boldnesse to aske any thing that we want we haue assurance to be heard when we call vpon him Reason 2. Secondly it is the free loue and fauour of God that spared not his owne Sonne but bestowed him vpon vs who is our life our peace our attonement Now seeing it is his grace onely that hath giuen vs the blessing of all blessings we shall with him and by him haue all other guiftes to compasse vs about and to come vpon vs according as the Apostle teacheth Rom. 8. If God be on our side who shall be against vs Who spared not his owne Sonne but gaue him for vs all to death e Rom. 8 32. how shall he not with him giue vs all things also Reason 3. Thirdly his loue reconcileth all his Creatures and openeth the way to his mercies toward them whom hee loueth This is it which Moses speaketh to the Israelites f Deut. 7 8. Because the Lord loued you and because he would keepe the oath which he had sworne vnto our Fathers the Lord hath brought you out by a mighty hand and deliuered you out of the house of bondage And afterward he putteth them in minde g Deut. 23 5. That the Lord would not hearken vnto Balaam but the Lorde their God turned his cursse to a blessing vnto them because he loued them Thus doth the Prophet tell the people of God h Psal 44 3. That they inherited not the Land by their owne Sword neyther did their owne Arme saue them but his right hand and his Arme and the light of his countenance because he did fauour them Reason 4. Lastly they loue God againe whom he loueth His loue worketh loue and constraineth them to expresse back againe that which they haue receiued They that loue him
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
Hab. 2 4. The iust shall liue by his owne Faith Faith is the worke of the Spirit in the heart of man so that if it must be in the hearts of euerie one of vs it followeth that it must bee speciall Reason 2. Secondly true Fayth giueth sound comfort and worketh peace with God this is the property of that Faith which we must haue in vs. But comfort commeth vnto vs by hearing of a promise made to others not belonging to our selues What consolation of heart can this worke in vs to know that others shall bee saued This the Apostle speaketh of Heb. 6. God willing more abundantly h He. 6 17 18 to shewe vnto the heyres of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it is vnpossible that God should lye we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs. No man receyueth comfort by the riches of another himselfe being poor or by the honor of another himselfe liuing in disgrace can so no man can feele any comfort by the Faith of another so long as he wanteth Faith himselfe to apply Christ vnto himselfe Seeing then that euery man must attaine to saluation by his owne faith which is able to minister comfort vnto him in the time of neede we see that Faith consisteth in applying the mercies of God vnto our owne selues Vse 1. The Vses of this Doctrine are now to bee considered and stoode vpon that so wee may vnderstand how to apply this applying of Fayth vnto our selues First this confirmeth the forme and manner of speech vsed in the Articles of Fayth wherein euerie one is taught to say I beleeue in God Not We beleeue in God For howsoeuer wee are to pray for others as well as for our selues and are taught to say Our Father which art in Heauen yet when the question is of our Fayth wee must say not We beleeue but I beleeue We pray for others but we beleeue for our selues The like is to be sayde of euerie principle of Faith euerie man must holde them all and beleeue them all This ouerthroweth the Doctrine of the Church of Rome which teacheth a generall and implicite Faith to bee sufficient for vs to Iustification and Saluation For they teach if a man can say I beleeue as the Church beleeueth though hee know not how or what the Church beleeueth though hee vnderstand nothing though he be able to apply nothing vnto himselfe hee hath a good faith and by that faith may be saued Answereable to this Diuinity i Bellar. de iustif lib. 1. cap. 7. are the Iesuites and Schoole-mens damnable and diuellish positions which maintaine that the people are not bound to know what the matters of Faith bee that ignoraunce is better then the knowledge of them that they neede not enquire after them and that Faith is better defined by ignorance then by knowledge Hence it is that they commend the Colliars Faith k Apol. translated by Staplet part 1. page 53 who as the tale is told being at the point of death and tempted of the Deuill what his Faith was Aunsweared I beleeue and die in the faith of Christs Church but being againe demanded what the faith of Christs Church was that faith said he that I beleeue in and thus the deuill getting no other aunswere was ouercome and put to flight This fable hath beene so long told and related among them that now themselues begin to beleeue it to be a truth as a lyar by often telling an vntruth beginneth to thinke it may be a true tale This Colliars faith is the popish Creed which being founded in ignorance is too weake a shield to quench the fiery Darts of the Deuill and to resist his tentations Thus true faith is suppressed ignorance is set on foote by these ignoraunt Teachers who as they are blinde themselues so they would put out the eyes of others They require no knowledge of the things we pray for l Rhem. annot on 1 Cor. 14. on Luke 12 11. but preferre ignorance they require no ability to professe the perticular points of our faith but in grosse and general This ignorance is plentifully condemned in the Scriptures We are taught m Col. 3. 16. 1 Pet. 3 15. that the word must dwell plentifully in vs and that we must be able to giue an account of the hope that is in vs to them that shall require an aunswere of vs. We are taught n Math. 22 29 Rom. 15 4 Hebr. 5 11. Iohn 5 39. that ignorance is the Mother of all euill the roote of all error the cause of all vnbeleefe and that whatsoeuer things are written afore hand were written for our learning that wee might haue comfort and beleeue Thus do these enemies of God and his people take from them their sword when they should go to fight and strip them of their Armor when they should enter the battell like Theeues that put out the Candle which serueth to discouer them To conclude let vs know that an ignorant faith is no faith for where there is no knowledge there can bee no faith But such as liue in the Church of Rome being blindly led of blinde Teachers doo know nothing to their comfort they haue the key of Knowledge taken from them they are nuzled and encouraged in ignoraunce they heare it magnified and extolled vnto the skies Some of them pretend the reading of the Scriptures in the mother tongue and in the translation that all may vnderstand to bee a principall cause of heresie Another shameth not to auouch that it was the inuention of the Deuill to permit the people to read the Bible Another blusheth not to write that he knew certaine men possessed of a Deuill because being but Husbandmen they were able to discourse of the Scriptures They teach that it is Heresy for a Lay-man to dispute in a point of faith These men speake not by the spirit of God but vtter the Deuils language and instruct the people in the Colliars Creed It is written of Timothy o 2 Tim 3 15. that hee was trained vp of a childe in the knowledge of the Mysteries of Religion It is written p Deut. 29 29 that the things reuealed belong to vs and to our children In former times the Doctrines of godlynesse and seuerall points of religion were knowne of all and the lowest of the people reasoned of them q Chryso hom 3 in Lazarum Aug. tract 21. in Ioh. and their Byshops exhorted thē thereunto asking why they are vttered if they may not be known Why they haue sounded if they may not bee heard And wherefore are they heard but that we should vnderstand them Vse 2. Secondly seeing it is the very forme of faith to receiue and apply this teacheth that it is not enough for men to haue an hystorical faith to belieue those things
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
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
Pharisies they did not confesse him least they should be cast out of the Sinagogue for they loued the praise of men more then the praise of God He speaketh in this place of such as were true beleeuers as appeareth both by the phrase of speaking and the opposition made betweene these and those that beleeued not z Verse 37. mentioned before Verse 37. where it is said That though he did many miracles before them yet they beleeued not on him The Euangelist noteth two lets and impediments that hindred them from the open manifestation of their Faith to wit the shame of the Crosse and the glory of the world Thus we see that sometimes the deere Seruants of God are for a time afraid to confesse him and to bewray themselues what they holde and how they beleeue When Peter was come into the High-Priests Hall and saw himselfe in danger of death he was so farre from confessing that hee fell to open denying of his Mayster he beleeued in him no doubt in his hart but he gaue not glory vnto him as he ought with his mouth This wee haue heard to be in some of the blessed Martyrs who gaue their liues to the death they haue sometimes staggered and felt the weaknesse of the flesh before they haue beene throughly strengthned in the Inner man Nicodemus a Ruler of the Iewes and a Maister in Israell bearing a loue vnto Christ a Iohn 3 2. 7 50. 19 38 came vnto him by night and closely as it were by stealth So Ioseph of Aramathia was first a Disciple of Christ secretly for feare of the Iewes yet afterward being stirred vp with those things that they saw at the death and passion of Christ both of them shewed themselues more boldly confidently in his cause and in the end forsooke all to follow him and resolued to cleaue vnto him with the losse of all thinges that might be precious and deere vnto them Such then as our Faith is such is our confession A weake Faith a weake confession a strong Faith a strong confession no Faith no confession a staggering Faith a wauering confession Wherefore it belongeth vnto vs to call vpon God to giue vs his Spirit which is called b Esay 11 2. The spirit of strength whereby we shall bee inabled to beare the Crosse patiently and to confesse the Faith constantly For when once wee are sustained and supported by the Spirit of Christ no Crosse shall daunt vs no tentation shall ouerwhelme vs but we shall endure all thinges with a contented mind and perseuer vnto the end Vse 4. Lastly we must shew our selues ready and resolute to giue a reckoning of our faith and hope of our profession and Religion when we shall be required This is greatly to the honour of God when his Seruants prepare themselues to set forth his truth and are not afraide of the threatnings of their enimies This is it which the Apostle Peter teacheth vs c 1 Pet. 3 15. Sanctifie the Lord in your hearts and be readie alwayes to giue an answere to euerie man that asketh you a reason of the hope that is in you with meekenesse and reuerence This constant and Christian resolution was in Paule when he was brought before rulers for Christs sake though when he came to his answere no man assisted him but some fled from him and others were ashamed of him yet he quit himselfe like a man and shewed himselfe a faithfull witnesse of that truth which hee beleeued This vse meeteth with many corruptions and reprooueth sundry practises that raigne among vs. The first reproofe First it conuinceth such as think they are not to be blamed but excused not to be controlled but defended albeit they deny the truth of God for feare of men in time of persecution so that they cleaue to it in heart and embrace it in their soules so that they inwardly beleeue it like of it and hold it to themselues Yet we heard before that it is not enough for vs not to deny the faith but it is required of vs to confesse it It is not enough for vs to abstaine from that which is euill vnlesse we be carefull to do that which is good The Apostle Iohn teacheth d Reuel 21 8 That all the fearefull and vnbeleeuing the abhominable and murtherers the Whore-mongers and Sorcerers the Idolaters and lyars shall haue their part in the Lake which burneth with fire and Brimstone which is the second death Heere we see that among these wicked persons which hee nameth hee nameth in the first place fearefull persons which feare men more then God these are ouercom by Satan and led to hell and destruction Hence it is that the Apostle chargeth vs as we heard before not onely to keepe our faith e Heb. 10 23. but to keepe the profession of our faith And Paule when he came to his first answearing dooth not reprooue the Brethren because they openly denied the Faith but because they secretly forsooke him f 2 Tim. 4 16 and did not assist him and he prayeth God that this sin may not be laide to their charge So the Angell of the Church of Pergamus is commended who dwelt where Satans throne was set vp g Reuel 2 13. because hee kept the name of Christ and denied not his Faith euen in those dayes when Antipas his faithfull Martyr was slaine among them where Satan dwelleth It is not enough therefore not to deny the faith or not to abiure the Doctrine of Christ we must giue an account of a farther duty and know that God requireth of vs the confession of his truth if we wold haue him confesse vs in the resurrection of the iust The second reproofe Secondly it reprooueth such as keep their Faith and Conscience to themselues and will not bewray it to others A man shall liue many years among them and yet not know what Religion they are of These are they that hide their Religion and bury their Talent in the earth and thereby make themselues ready for euery change and alteration like the Weather-cocke which turneth with euery blast of winde These are they that thinke themselues wise and wary men by keeping them-selues close and priuate to themselues and yet euery simple man nay euery childe may plainly perceiue that they are indeede of no Religion For that faith which alwayes is kept secret is no faith at all It is required not onely that euery knee should bowe but that euery tongue should confesse that Iesus Christ is the Lord vnto the glory of God the Father Phil. 2 10 11. Such as neuer professe any thing do plainly make it manifest and as it were light a Candle to others to discouer the secrets of their hearts Sometimes they will bee Gospellers sometimes they will be Papists sometimes they will be Newters such it is to bee feared at all times are Atheists or at least in the right way and broad path that leadeth vnto
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
truth of the word of God or not One man defending a truth is to be preferred before an hundreth others holding and vpholding an error or heresie and we are rather to beleeue z Luther lib contra Henr. Octa. Panormitan T it de elect can Significasti a poore and silly man grounding himselfe vpon the scriptures before a thousand Doctors building vpon humane Traditions and vnwritten verities If these men that are blinde themselues and looke vpon all things through other mens spectacles had liued in the daies of Eliah Micaiah and Ieremy when the truth of God was so often contradicted and ouerswaied by multitudes of men a 1 King 18 19 and 22 6. when for one true Prophet of God there were fiue hundreth false Prophets whom would they haue beleeued whom would they haue receiued whom would they haue condemned It would haue gone hard with the truth and beene euill spoken off by the euill mouths and malicious tongues of these partiall Iudges They would haue said Eliah is but one the Prophets against him are many are not they liker to see the truth then he Thus the faith of Christ and pure Religion is not waighed in the ballance of the Sanctuary nor measured with a iust Ephah and a true Hin but with false waights and deceitfull ballances which are an abomination vnto the Lord. In all causes and questions that rise the word of God must iudge Vse 3. Thirdly this giueth comfort and contentment to the meanest smallest of Gods Saints and putteth them in remembrance not to be discomforted and out of heart for their meane calling or for their low estate for they are nothing the lesse regarded of God or to be esteemed of his Church They haue as great an interest in all Gods blessings as the richest sort and many times a greater they haue as great a portion in Christ as the mightiest men and many times a greater For God b Luk 1 52 53. hath put downe the mighty from their seates and exalted them of low degree he hath filled the hungry with good things and sent away the rich empty What grace of God what meanes of saluation is hidden from these poore little ones so accounted off by the men of this world They haue interest in the word and Sacraments they haue free accesse to come into the glorious presence of God to pray vnto him and to poure out their supplications before him as well as they that swell with riches and abound in earthly thinges When God had made a couenant with Abraham and planted his Church in his family he gaue Circumcision as a signe and seale thereof not onely to Abraham but to all his house and commanded him to Circumcise c Gen 17 26 27. not onely himselfe and his seed but all the men of his houshold both borne in his house and bought with money of the stranger Whereby we see that the lowest of his seruants and bondmen that belonged vnto him haue as great right to the Couenant and as good a Title to the promises of God as he had in asmuch as they were assured by the commandement of God that the visible signe that was in their flesh was not in vaine The like we see in the Apostle writing to the Corinthians d 1 Cor 10 1 2 3 4. Moreouer bretheren I would not haue you ignorant that all our fathers were vnder that Cloud and all passed through that Sea and were all baptized vnto Moses in that Cloud and in that Sea and did all eate the same spirituall meate and did all drinke the same spirituall drink for they dranke of the spirituall Rocke that followed them and the Rocke was Christ This people was a great body standing of many members some of them were the Elders of the people and the heads of the families others were of the lower sort and of inferiour degree yet they had alike priuiledge in the Sacraments and the Apostle fiue times remembreth that all of them were partakers of them This is it that e 1 Cor 7 21. 22. made him say in another place Art thou called being a setuant Care not for it for hee that is called in the Lord being a seruant is the Lords free-man likewise also he that is called being free is Christs seruant We see this in the members of our natural bodies some members are more high and honourable then others yet none are contemned We haue a care not onely of the head and hart of the hands and liuely parts but of the least and smallest that belong to the body e 1 Cor 12 22 23 24 25. Yea much rather those Members of the bodie which seeme to be more feeble are necessary and vpon those Members of the Body which we thinke most vnhonest put wee more honestie on and our vncomely partes haue more comlinesse on for our comely parts neede it not but GOD hath tempered the bodie together and hath giuen the more Honour to that part which lacked least there should bee any diuision in the bodie but that the Members should haue the same care one for another So ought none that belong to Christ Iesus to bee neglected Hee contemneth Christ himselfe whosoeuer contemneth the least member that belongeth vnto him This Christ our Sauiour sheweth f Math. 18 6. Whosoeuer shall offend one of these little ones which beleeue in mee it were better for him ehat a Mill-stone were hanged about his Necke and that hee were drowned in the depth of the Sea As this causeth contentment in the poor so it worketh Humility in the rich considering that their Honour Wealth Authoritie and such like priuiledges of the flesh cannot commend the more to God or to the Saintes but their soundnesse in Faith and sincerity in life according to the saying of the Apostle Iames g Iam. 1 9 10 Let the Brother of low degree reioyce in that he is exalted Againe He that is rich in that he is made low for as the flower of the grasse shall be vanish away The poorest man that is of base account and reckoning in the World hath as great and as good a Title to Christ as the greatest men that be They haue not so great a portion in outward blessings but they haue as great a part in Heauenly Graces Hee that hath Christ is a Rich man hee bringeth with him all thinges else for in him are hidde all treasures which we are bound to seeke after He that wanteth Christ h Reuel 3 17. is a poore begger if he had his house full of Siluer and Gold and possessed Mountains of Pearles and precious Stones The Apostle teacheth i Gal. 3 29. that If we be Christes then we are Abrahams seede and heyres by promise so that the poorest person that is in the Church if hee beleeue in Christ is in the place of Abraham and succeedeth him in the inheritance of the Kingdome of Heauen which is a greater Honour
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
were added to the Church they continued in the Doctrine of the Apostles in the fellowship of the faithfull in the singlenesse of heart in the breaking of Bread in the communication of goods in the praising of God in the selling of their possessions and in the distribution of them to all men as euery one had neede The like we see in Zaccheus he was at the first a Publican a cheefe receiuer of the tribute and a cheefe deceiuer of the people he had robbed many by false accusations h Luke 19 2 7 8. so that he was growne rich and by his Riches into reproach and hatred but when Christ had reueiled himselfe vnto him he stood forth and saide vnto the Lord Behold Lord halfe my goods I giue vnto the poore and if I haue taken from any man by forged cauillation I restore him fourefold This is a great worke of God that he worketh at our conuersion which the i 1 Cor. 6 10 11. Apostle speaketh off 1. Corin. 6 10 11. Be not deceiued neither Fornicatours nor Idolatours nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards shall inherit the Kingdome of GOD and such were some of you but ye are washed but ye are sanctified but ye are iustified in the Name of the Lord Iesus and by the Spirit of our GOD. All these Testimonies and examples teach vs that where is a right conuersion of the heart there is also a true alteration of the life and where there is an embracing of the true Christian Religion there is a change of our conuersation Reason 1. The Reasons of this Doctrine are euident and shine as cleerely as the Sunne at Noone-day For first if we consider our naturall estate and condition what we are before our conuersion wee shall easily be brought to acknowledge both where and what and whence the change is For naturallie we hate the truth and the professours of the truth k Ro. 1 29 10 2 Tim. 3 2 3 4 Beeing full of all vnrighteousnesse Fornication wickednesse couetousnesse maliciousnesse full of Enuy of Murther of Debate of deceit taking all thinges in the euill part Whisperers Backe-biters Haters of GOD Doers of wrong proud Boasters Inuenters of euill thinges disobedient to Parents without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased mercilesse Louers of themselues curssed speakers vnthankefull vnholy false accusers intemperate fierce no louers at all of them which are good Traytors heady high-minded louers of pleasures more then louers of God hauing a shew of godlinesse but haue denyed the power thereof Behold heere a Glasse to behold our selues in a perfect Glasse to looke vpon that we may see our selues and know our selues what we are And albeit all these sinnes doe not actually breake out of vs yet they are all originallie bred in vs and albeit the fruit of them doe not appeare outwardly yet the very Spawne and Seede of them remaineth inwardly and albeit we doe not feele the Branches yet we haue cause to feare the bitter Rootes and Remnants and Reliques of them that are deepely setled in the Garden and Ground of our hearts Seeing therefore our Nature is thus corrupt and we so farre alienated and estranged one from another we cannot be healthfull or profitable to any of Gods people and Children Our Sauiour teacheth l Iohn 15 19. and 10 2. That the Men of this World should alwaies hate his Seruants and be vnto to them as Wolues to the Lambs yea that the time should come that they which kill them should thinke they did God good seruice This is it which the Apostle speaketh and confesseth as well of himselfe as of others m Tit. 3 3 4. We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnesse and enuy hatefull and hating one another vntill the bountifulnesse and loue of GOD our Sauiour appeared who according to his mercy saued vs by the washing of the Newe-birth and renewing of the Holie-Ghost This is our naturall condition before wee haue freedome from this thraldome and deliuerance out of this misery which we bring with vs and vpon vs. Reason 2. Secondly when men are truely conuerted they will make conscience of hurting they will abstaine from wronges and iniuries they will be ready to doe good to others to profit others to walke in all the duties of their callinges and to keepe a good conscience toware God and man This appeareth in the Prophet Esay Chapter 65. where this Doctrine hath his confirmation when he hath saide n Esay 65 25. Actes 24 16. That the Wolfe and the Lambe shall feede together and the Lyon shall eate Straw like the Bullocke and to the Serpent Dust shall be his Meate Hee addeth They shall no more hurt nor destroy in all mine holy Mountaine saith the Lord. The Apostle saith Actes 24 16. I endeuour my selfe to haue alwayes a cleere conscience toward God and toward men Christ Iesus himselfe saith o Iohn 4 34. My meate is that I may doe the will of him that sent me and finish his worke So it is and will be meate and drinke to euery one of vs if we belong vnto him to doe good vnto all Men yea euen our Enemies and Persecutours as appeareth in the example of Stephen who prayed for his vtter Enemies that hated him with deadly hatred and stoned him to death and in the example of Ioseph when his Brethren feared reuenge and to be rewarded euill for euill according to their deserts he said Feare not for am not I vnder God Thus hee comforted them and spake kindelie vnto them Reason 3. Thirdly true conuersion worketh in vs the loue of God and men and so maketh vs fruitfull in all good workes it suffereth vs not to bee barren and vnfruitfull and it subdueth the rage and corruption of our sinfull Nature For such as performe not their duties to God in the seuerall partes of his worshippe nor abstaine from violence toward men whom they ought to loue as their Bretheren doe make it plaine and manifest that they were neuer rightly conuerted Such as are rightly conuerted are truely sanctified and therefore that is a false conuersion where there is want of sanctification When the Prophet hath sore-shewed the wonderfull change and alteration that the Gospell of Christ should make he maketh this the cause p Esay 11 9. For the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea We saw and shewed this before in the example of Paule we cannot doubt but he was before his conuersion as a roaring Lyon and as a raging Wolfe against the poore Lambes of Christ but being made a Christian and called to the knowledge of the truth from Heauen he couched down quietly with them so that we may truely say with the Prophet That the wolfe did dwell the Lambe the Leopard did lie
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
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
that he doth not indeede name and expresse any robbing or rifling of his Maisters House yet we must consider how he maketh the least of euery thing in regard of his repentance which had wiped away the staine thereof For whereas he had beene hurtfull to his Maister Paul calleth it Vnprofitable whereas hee had played the Runna-gate Paule calleth it a departing away so in this place whereas he had pilferred and purloyned his Maisters goods Paul calleth it an hurting which is a lesse fault or a debt which is no fault Seeing then throughout this Epistle the Apostles drift is by expressing a little to vnderstand more and by naming a small offence to vnderstand a greater wee are not to doubt but his meaning in these wordes is to taxe him of that theft which he had committed Neither is it any thing to the present purpose that it is obiected that the Apostle doth not plainely and directlie auouch that he had any way hurt his Maister because he vttereth nothing simply but by way of supposition If he haue hurt thee as if hee spake by heare-say and knew not the certainetie of that which he had heard For no doubt he knew the whole truth of the matter by Onesimus who hauing truely repented had particularly acknowledged and confessed the wickednesse of his heart and the vnrighteousnesse of his handes in defrauding of his Maister He Å¿ Prou. 28 13. that hideth his sinnes cannot prosper but he that confesseth and forsaketh them shall finde mercy Whosoeuer will obtaine pardon must make confession So long as sinne is vnacknowledged so long it is vnpardoned Seeing therefore he had receiued remission we cannot immagine but that before there went confession and an vnfolding of the whole matter from the beginning to the ending so that the Apostle would not nor could not speak waueringly and doubtfully of that whereof he was fully instructed and perfectly informed from point to point Besides the coniunction If is not condicionall in this place but Illatiue and is not spoken by supposition but rather by way of confession or concession True it is sometimes it is condicionallie directlie affirming and plainely denying nothing As Iob 31. t Iob 31 9 13 19. Gene. 18 24 26 28 30 31 32. If my heart hath beene deceiued by a Woman or if I haue laid waite at the doore of my Neighbour if I did contemne the iudgement of my Seruant if I haue seene any perrish for want of cloathing Thus it is taken Gen. 18. 24. If there be fifty righteous within the Cittie I will spare all the place for their sakes And thus it is taken most commonlie throughout the Scriptures in more then an hundred places which are all to be vnderstood condicionallie not affirmatiuely Againe sometimes the word is to be taken as a particle not onely conuecting and concluding but affirming and knitting together that which is affirmed as in many places of the 8. chapt to the Romans u Rom. 8 17 31. If we be Children then are we also heires if God be on our side who can be against vs as if he shold say seeing we are Children seeing God is on our side So the Apostle exhorteth the Colossians x Col. 3 1. If ye then be risen with Christ seeke those thinges that are aboue Where he doth not speake vncertainely but conclude peremptorilie that they ought seriously to enter into the Meditation of the heauenly life considering they had beene instructed in the resurrection of Christ Thus Peter speaketh in his second Epistle y 2 Pet. 2 4 1 Pet. 4 17 18 If God spared not the Angels that had sinned that is seeing he spared them not And thus is the word taken to go no farther in the words immediatly going before in this Epistle to Philemon If thou account our things common receiue him as my selfe Where the meaning is seeing all things betweene vs are common as among friends do not thou stand or sticke at the entertaining of him So likewise when he saith If hee hath hurt thee it is a granting of the crime and as it were a confessing of the action whereof he might be charged as if he had said seeing the case is so indeed discharge him and account me as thy debter Thus much for the cleering of the Interpretation of the first words and the answering of the obiections against it It followeth That impute to me where he taketh the debt or wrong offered by Onesimus vpon himselfe and offereth himselfe to bee bound in a band for him and to become his pledge or surety When he saith I haue written it with mine owne hand it is the confirmation of his promise by a ciuill Instrument and by subscribing his name vnto it Lastly when he addeth Albeit I do not say to thee that thou owest to me euen thine owne selfe we must vnderstand that the debt which the apostle vrgeth as due vnto him from Philemon is in respect of his conuersion and winning vnto Christ Wherein he alludeth to such as being conquered in battell are reserued aliue to them that haue ouercome them made them their Seruants in sauing them from death in keeping them from the sword and in preseruing them from destruction Thus then the Apostle argueth I being a Captaine vnder Iesus Christ to win him a people from the bondage of sinne and Satan haue among many other won thee and thine whole Family and haue taken you away as it were Captiue deliuering you in Christ Iesus from eternall misery and therefore thou owest me much more then thy Seruant can owe thee euen thine owne selfe and whatsoeuer is dearest vnto thee for thou hast beene by my meanes rescued and recouered from the bondage of Satan the dominion of death and hast been brought to the freedome and liberty of the Sons of God Thus we see how the Spirit leaueth no starting hole for Philemon to shake shift off this duty to the end it might be a perpetuall rule to the Church in the like case without all exception As if the Apostle should haue said z The sum and substance of the words in this diuision If thou obiect that thy losse and detriment receiued by Onesimus is more then thou maist beare and canst forgiue I answere thee that thou shalt not thereby be hindered for I thy friend Paule will answere thee whatsoeuer he is indebted and indangered vnto thee euen to the vttermost mite thou cast demand And that thou shouldst not doubt of mine offer beholde this my hand-writing shall be thy warrant and assurance which I haue subscribed with mine owne hand albeit I may by my right that I haue in thee pulling thee and thy Family out of the Captiuity of Satan the slauery of sin and the bondage of hel claime from thee more then thou canst from Onesimus for thou owest to me indeede and in truth not a part of thy goods and possessions but thine owne selfe euen thy Soule and Body
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
we haue much infidelitie in vs and are cumbred with doubting in the promises of God it pleased him in great mercy to prouide a remedy for our infirmity so that we may truely say where Sin abounded Grace hath abounded much more Thus we see the Lord Iesus dealt with Thomas one of the twelue when he beleeued not the Resurrection nor those that were chosen Witnesses thereof but said h Iohn 20 25 27. Except I see in his handes the print of the Nailes and put my Finger into the print of the Nailes and put mine hand into his side I will not beleeue it Heere we may behold as in a Glasse the example of exceeding great infidelity and vnbeleefe hee neither beleeueth nor will beleeue he will liue by sight and not by Faith This was no small obstinacy and incredulity in one of the Apostles who deserued to perrish in his sinne But Christ Iesus raiseth him out of this sleepe and offereth mercy with much compassion as it were pulling him out of this danger Put thy Finger heere and see mine handes and put forth thine hand and put it into my side and be not faithlesse but faithfull This is it which the Euangelist Mathew setteth downe Chapt. 12. i Math. 12. 20. A bruised Reed shall he not breake and smoaking Flaxe shall he not quench till he bring forth iudgement vnto victory Now such as Thomas was such we are all by Nature we cannot be perswaded to beleeue except wee see and feele We will not beleeue the bare word of God but are alwaies ready to wauer through vnbeleefe Hence it is that God in great mercy did from the beginning of the world adde to his word his Sacraments to assure his people that as he is the GOD of truth so he meaneth truely and performeth effectually whatsoeuer hee hath promised The Sacraments therefore are as signes and seales of his promises and dependances vppon the word that is gone out of his owne mouth The Apostle speaking of circumcision giuen to Abraham saith k Rom. 4 11. He receiued the signe of Circumcision as the Seale of the righteousnesse of the Faith which he had when he was vncircumcised that he should be the Father of al them that beleeue not being circumcised that righteousnesse might be imputed vnto them also Whereby we may see what the Nature of the Sacraments is to wit l what a Sacrament is and to what end it was instituted that they are visible signes instituted of God to seale vp his promises in the hearts of the faithfull The Author or efficient cause is God who onely hath power and authority to appoint and ordaine them because he it is that can giue force and efficacy vnto them The matter is the visible signe the forme is the maner of institution according to the Rites taught and prescribed in the word The end is that the faithfull may bee confirmed and strengthned in the truth of GOD. The word was giuen to instruct the Church by hearing the Sacraments were giuen to instruct the Church both by it and by the rest of the senses Indeede if wee were Angels and not men and were Spirits without bodies and heauenly Creatures not earthly we should not stand in neede of visible and bodily Sacraments but because our faith is feeble and wrastleth with Sathan the World the Flesh and such Enemies it wanteth proppes and pillers to vphold it that it doe not fall For albeit our Faith be mingled with doubting assaulted strongly with the waues of infidelity yet it ceaseth not to bee a true Faith An vnperfect Faith is a sound Faith though it be weake so that it standeth vs vpon with the Apostles m Luke 17 5. To pray for the encrease thereof Faith goeth before the Sacraments the which without Faith are idle and empty signes without profit without comfort without vse True it is the Infidels as the Aegiptians Aethiopians and other prophane people who neither worshipped the true God nor embraced the true Religion had the outward vse of circumcision as n Herod in Euterpe Histories testifie as also the Turkes and Iewes haue at this day but their cutting off the flesh is not the Sacrament of God but a meere ciuill thing yea an euill thing Thus then we see that the Sacraments were ordained of God to help our infirmity The promise of God is certaine and his Couenant doth not wauer neither can these outward Seales make it stronger But it is we that stumble and stagger and haue neede to be supported And woe vnto vs if we vse not this help and remedy left vnto vs nor profit thereby in confidence and assurance of our saluation For God hath after a sort bound himselfe vnto vs as by an Obligation Indeede man notwithstanding his wordes his oaths his promises his bands his seales and his assurances is oftentimes changeable and vnconstant but it is not so with God whose word is yea and Amen Were it not that we are weake of Faith and slow to beleeue he needed not to sweare by himselfe and by his holinesse hee needed not to haue set Authenticke Seales to his Word sauing that he minded to leaue no place for doubting in vs. Hence it is that the Apostle writing to the Hebrewes Chapt. 6. saith o He. 6 17 18. God willing more aboundantly to shew vnto the heires of promise the stablenesse of his counsell bound himselfe by an Oath that by two immutable thinges wherein it was vnpossible that God should lie we might haue strong consolation which haue our refuge to lay hold vpon that hope that is set before vs c. The greater meanes God hath left vnto vs the greater faith he requireth of vs and the more conscionable vse of those meanes that we may not alwaies bee Children Woe then vnto vs if in the store of so great mercies and variety of so many meanes we remaine distrustfull and doe not labour to gather strength of faith and assuraunce of comfort Let vs therefore grow from Faith to Faith as it were from strength to strength and not stand at one stay let vs proceede from one degree and measure to another vntill Christ Iesus bee throughly formed in vs. Vse 4 Lastly seeing Couenants in writing be requisite by the Lawes of God and Man wee must know that it is our dutie to deale iustly and vprightly one with another and in our bargainings to keepe a good conscience toward God and Man For this is the end wherefore Instruments in writing were brought in that all cozenage might be cut off all occasion of strife might be preuented Whereby we may gather that in all ages of men and times of the World there haue beene many deceits and much vnrighteous dealing to the disturbance of publique peace and the dissoluing of concord among men otherwise it had beene in vaine to require or to receiue such security in our buying and selling in our borrowing and lending one with
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 Charrâ—t 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
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
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