6. Faith Loue do alwayes go together We learne hereby that faith and Loue are allwaies coupled together faith is not without Loue nor Loue without faith but faith and Loue goe together in all the seruants of God and can neuer be seperated and put asunder When Paule praied for the Thessalonians he remembred these two z 1. Thes 1. 3. to be in them their effectuall faith and their diligent loue It is said of the Church gathered together after the assention of Christ a Acts. 2 44. that all they which beleeued were in one place and had all things common Such as were true beleeuers were also commoners together such as had Faith in Christ had Loue toward the Saints This Luke sheweth more plainly afterward b Act. 4. 32. The multitude of them that beleeued were of one heart and of one soule neither any of them said that any thing of that which he possessed was his owne but they had all thinges common Heere we see Faith and the manifestation of Faith by the fruits of Charity ioyned together To this purpose the Apostle saith c Gal. 5. 6. In Iesus Christ neither Circumcision auayleth any thing neither vncircumcision but faith which worketh by Loue. Heere also he coupleth Faith with Loue in one Yoake declaring that Faith is effectuall in the duties of Loue. So the Apostle Iohn teacheth that faith in Christ and Loue one toward another are thinges euer ioyned together d Iohn 3. 23. This is then his Commandement that wee beleeue in the Name of his sonne Iesus Christ and loue one another as he gaue Commaundement And the Apostle Iames speaking of the effectuall faith of Abraham whereby he beleeued and was iustifyed declareth that e Iam. 2. 22. the Faith wrought with his workes and through the workes was the Faith made perfect All these Texts and Testimonies of Scripture serue to teach vs that our faith must be accompanied with Loue and the one not deuided from the other Reason 1. The truth heereof will better appeare to euery one of vs If wee consider the Reasons For first they are as the Tree and the Fruite as the Roote and the Branch as the Fountaine and the Streame as the cause and the effect Faith is the Tree the Roote the Fountaine the cause Loue is the Fruite the Branch the Streame the effect The cause and the effect are Relatiues and haue relation and reference either to otherâ— so that the cause cannot be without his effect nor the effect without his cause and therefore both these must goe together The Prophet describeth the blessed man f Psal 1. 3. to be like a Tree planted by the Riuers of Waters that will bring forth her friute in due season whose Leafe shall not fade so whatsoeuer he shall do shall prosper Reason 2. Secondly faith separated from Loue or Loue separated from faith is a false faith and a false Loue. Faith without Loue or separated from the fruits of Loue is dead and without life a naked name without the thing an empty shaddow without substance a dead carcasse without breath It is nothing worth without Loue. The Apostle saith If a man had all faith so that he could remoue Mountaines g 1. Cor. 13. 1. 2. and had not Loue it were nothing he should be as sounding Brasse or a tinkeling Cymball So we read in the Epistle of Iames i Iames 2 20. That the Faith which is without workes is dead it is a Bastard Fayth a counterfet Faith an idle Faith which is no true Faith indeede but onely in Name For as a painted hand is no hand so a seeming Faith is no Faith Againe Loue without Faith is without his right order yea without his life soule his true cause and forme and so not good but euill not approued but reiected of God k Heb. 11 6. Rom. 14 23. For without Faith it is vnpossible to please God and whatsoeuer is not of Faith is sinne All workes of Iustice Mercy Righteousnesse to releeue the poore to feed the hungry to cloath the naked without Fayth are nothing worth nay all these beautifull shewes are beautifull sinnes except they be seasoned with Faith Againe to afflict thy soule to humble thy selfe to heare the word to receiue the Sacraments without Loue that is to do the duties of the first Table and to neglect them of the second Table is but Hypocrisie and maketh vs abhominable in the sight of God Seeing then Faith and Loue are as the cause and the effect that liue together seeing they loose their Names and Natures being disioyned and diuided one from another wee see it euidently and strongly to appeare that Faith in Christ and Loue to the Brethren as Mother and Daughter are ioyned together in euery true Christian Vse 1. The Vses are now to be considered First seeing these two guiftes are coupled together one with another it followeth that they must neuer be separated in a Christian man He that is ioyned with the head must also bee ioyned with the members and hee that hath his part in the Communion of Saints hath his fellowship also with Christ If it be a generall rule deliuered by Christ l Math. 19 6. that the thinges which God hath coupled together no man must separate it holdeth in this particular that Faith and Loue are not to be disioyned and dismembered forasmuch as God hath lodged them as two ghests in one house locked them vp as two Pearles and Iewels in one Closset It is a rule published by the m Cicer. de offic lib. 2. Heathen that all Vertues are knit together in one Chaine so that he which hath one hath all of them hee that wanteth one of them wanteth all so is it with this worthy paire of Heauenly graces we must not haue a Faith without Workes nor Workes without Faith but our Faith must be fruitfull to bring forth Workes and our Workes must bee thankfull to confesse them to be receyued from Faith Our Faith worketh by Loue our Loue liueth by Faith our Faith respecteth Christ our Loue respecteth the Saints Thus must these two be found in euery one of vs for they meete together in all such as shall be saued This n Titus 3 8. made the Apostle say in his Epistle to Titus Chap. 3. This is a true saying and these thinges I will thou shouldest affirme that they which haue beleeued God might bee carefull to shew forth Good-Workes These thinges are good and profitable vnto men Let vs examine our owne hearts whether we finde these two graces in vs which must bee as two twins that reioyce and take delight to bee together or two Sisters that accompanie one with another like Martha and Marie in one house so must these be two Vertues in one heart Hence it is that the Apostle Iohn saith in his first Epistle o 1 Iohn 4 20 21. If any man say I Loue
a note of an vnthankefull heart to obtaine a benefit and not to acknowledge it to receiue a guift and not to praise and commend the giuer This is it which the Apostle teacheth 2. Cor. 1 9 10 11. speaking of the afflictions which came vpon him in Asia whereby hee was pressed out of measure passing strength so that he doubted altogether euen of life We receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs so that yee labour together in Prayer for vs that for the guift bestowed vpon vs for many thankes may bee giuen by manie persons for vs. In which words he declareth that as he had experience in the time past of the mercy of God in the deliuerance which was giuen vnto him so he hopeth of the like assistance of his spirit if that the Corinthians would be mindfull of him in their prayers Where we see he ascribeth much to their Prayers and yet so much as that he would haue the glory of his deliuerance to be giuen onely to God and thankes to be rendered vnto him A point worthy to be considered of vs and a duty needfull to bee performed by vs. As he hath promised and we haue prayed so when he hath payed hee is to be praised Praise is comely and well becommeth the Saintes of God the want whereof taketh away the comfort and sweete fruite of his blessinges from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom we liue and moue and haue our being Wherfore whensoeuer we haue opened our mouthes vnto God let vs returne the Calues of our lips vnto him and neuer shew our selues more ready to ask then we are willing to praise and magnifie the Lord who hath granted that which wee haue asked And heereby we may try our selues whether we be truly thankfull vnto him or not I shall be freely giuen or bestowed vpon you The Apostle in this place vseth a word deriued from grace so that it signifieth to be giuen by Grace Thus the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is taken in sundry places of the Scripture as Rom. 8. If hee haue giuen vs his owne sonne how should he not with him ſ Rom. 8 32. 1 Cor. 2. 12. Gal. 3. 18. giue vs all things else And 1 Cor. 2. We haue receiued the spirit which is of God that wee might knowe the thinges that are giuen to vs of God So likewise Galath 3. God gaue the inheritance to Abraham by promise The meaning of the Apostle is thus much in effect the Prayers of the Saintes shall preuaile with God and beeing offered vp for my deliuerance shall not returne to them without comfort nor ascend to him without effect nor concerne mee without effect Notwithstanding albeit they shall not goe emptie away but haue their full force and power yet it is to bee acknowledged and Learned that they so obtaine as that my deliuerance is to bee wrought out by the free guift of his Grace not by the merit and desert of your prayers Doctrine 3. The guifts of God bestowed vpon his seruants come from his free grace not frō our deserts From hence wee learne that the guifts of God bestowed vppon his Seruants come from his free grace not from our deserts from his mercie not from our merites from his Goodnesse not from our Worthinesse This is set downe in the second Commaundement of the Lawe Exodus 20 6. where the Lorde promiseth eternall life vnto the Keepers of the Commandements yet they must not looke to obtaine it as a due desert For hee will shew Mercie vnto thousandes to them that loue him and keepe his Commaundements Faith is an excellent guift and a notable meanes to bring vs to eternall life t Iohn 3 36. For he that beleeueth in the Sonne hath eternall life and hee that obeyeth not the Sonne shall not see life but the wrath of GOD abydeth on him We see then the necessitie of hauing a liuely Faith because to beleeue in Christ bringeth with it eternall life yet it is not for the merite of our Faith but for the Mercie of God and the Merit of Christ apprehended by Faith u Rom. 6 23. inasmuch as Eternall life is the free guift of God The like we may say of Prayer we haue a comfortable promise that if we aske we shall receiue if we seeke we shal finde not because our Prayers do deserue acceptation and therefore when Daniell prayed vnto God he confesseth that x Dan. 9 7 8 9 righteousnesse belongeth vnto the Lord but vnto vs open shame because we haue sinned against him Whereby we gather that although our prayers are not without effect yet they preuaile not by any excellency is sound in them and therefore he saith Compassion and forgiuenesse is in the Lord our God albeit we haue rebelled against him Thus also we might perticularly speake of al the good ordinances of God and the good duties that proceede from vs as the sauing hearing of the word the fruitfull receiuing of the Sacraments such like holy exercises of our Religion inasmuch as he doth accept them and is well pleased in the performance of them howbeit not through our worthinesse that doe performe them but thorough his goodnesse that doth commaund them thorough his mercie that doth approoue them thorough his promise that doth receiue them and thorough his liberality that doeth reward them Reason 1. If wee would know the Causes and Reasons why the Graces of God are freely bestowed vpon vs and nothing giuen in our deserts First let vs consider that all matter of boasting is taken from vs and God will haue the glory of his owne workes and the praise of his mercie If he should take anie thing of vs he should loose so much of his owne glory and we would bee readie to ascribe our sanctification and saluation to our owne selues This doth the Apostle set downe at large in sundry Epistles for speaking of Abraham he saith y Rom. 4 2. and 23 27. If Abraham were iustified by workes he hath wherein to reioyce but not with God And hauing shewed before that God accepteth of the faithfull making him iust and without blame by imputing of Christes righteousnesse vnto him he confirmeth it by the end of Iustification which he maketh to be the glory of God saying Where is then the reioysing It is excluded By what Law Of Workes Nay but by the Law of Faith As if hee should say If we were iustified either by our owne Workes wholly only or partly by Faith and partly by workes then the glory of our iustification should be wholly giuen to our selues or at least not wholly giuen vnto God To this purpose he speaketh in the Epistle to the Ephesians
to the Hebrews exhorteth theÌ„ e Heb. 13 17. To obey them that haue the ouer-sight of them and to submit themselues because they watch for their soules as they that must giue accounts that they may doe it with ioy and not with griefe for that is vnprofitable for them Secondly it teacheth them to account them worthy of their hire and wages to esteeme them worthy of double honor It is a grieuous and a f Iam 5 4. crying sin to keep back the labourers wages to diminish it to grudge at it and to take it to theÌ„selues and it calleth for vengeance entreth into the eares of the Lord of hosts The Ministers are the Lords labourers and workmen hired to labour in this Vineyard to sow to plant to water to prune to dig he hath appointed to them their portion for their maintenance if this therefore be detained from them by In-iustice it cryeth vnto God and bringeth oftentimes his curse vpon vs both in spirituall and temporall thinges In spirituall thinges because he dealeth with vs in heauenly thinges as wee deale with his Ministers in earthly thinges If we detaine from them their maintenance hee will detaine from vs his blessing If we be sparing in giuing them their hire he also will be sparing in bestowing vpon them his graces As we sow so we shall reape In temporall things because God promiseth a blessing to such as pay the Lord his due and threatneth to cursse them that spoile him in his Tithes and offerings This we see in the Prophet Malachi c Mal. 3 8 9 10. where God complaineth of their spoiling and defrauding of him he saith Yee are curssed with a cursse for ye haue spoiled me euen this whole Nation bring ye all the tithes into the Store-house that there may be meate in mine House and prooue mee now heere with saith the Lord of Hoastes if I will not open the Windowes of Heauen vnto you and poure you out a blessing without measure If then wee desire the blessings of God to come vppon vs in spirituall graces or in earthly thinges wee ought not to with-hold the Labourers wages that plough vp our fallow groundes and Till our barren hearts It is a worthy exhortation which the Apostle giueth to the Church of the Thessalonians touching their Ministers d 1 Thes 5 12 We beseech you Brethren that ye acknowledge them which labour among you and are ouer you in the Lord and admonish you that yee haue them in singular loue for their workes sake For seeing the true Pastours of Christ bestowe their labour among vs and consume themselues as the Candle to giue light to others wee ought to shew the bowels of loue and compassion toward them wee ought not to bee wanting vnto them in the fruites of our loue And to the Church that is in thine House c. Hitherto wee haue handled the third person written to namely Archippus together with the description of him to be a Souldier of Christ and a Fellowe-Souldier with the Apostle Now wee are to proceede to the fourth and last which yet remaineth which is a ioyning of many persons together for hee addeth to the former The Church which is in thine House He adorneth the Household and Family of Philemon with the Honourable and renowned Title of a Church This serueth to commend as well Philemon the Maister who had instructed his Family in the Doctrine of godlinesse as also the Houshold it selfe which had beene taught and trained vp by him We see heere a priuate House is called a Church For seeing where two or three are gathered together in the name of Christ e Math. 18 20 he is there in the midst of them euery assembly or meeting of the Saints is called not vnfitly by that Name Philemon to his perpetuall commendation had by his care and industry made of his house a little Church instructing guiding gouerning framing and ordering them in the knowledge and feare of God Doct. 8. It is the duty of all householders to teach their Families We learne from hence that all Housholders ought to prepare instruct and order their Families in the knowledge of God and obedience of godlinesse that the house of the Maister may be the Church of God And that it is the duty of all such as haue the gouernment and ouersight of others to see theÌ„ taught and instructed in the waies of God it appeareth by many precepts and examples set forth vnto vs in the Scriptures This is it which Moses gaue in charge to the Israelites f Deut. 6 8 11 19. and 4 10 11. Ye shall lay vp these my words in your harts and in your soule and binde them for a signe vpon your hand that they may be as a frontlet betweene your eies And ye shall teach them your Children speaking of them when thou fittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Prophet speaking of the great workes of God wrought for the safety of his people the ouerthrow of their enemies declareth g Psal 78 4 5 6. How he establed a testimony in Iacob and ordained a Law in Israell which he commaunded our Fathers that they should teach their Children that the posterity might know it and the Children which should be borne should stand vp and declare it to their Children that they might set their hope on God and not forget the workes of God but keepe his Commaundements This it is which Salomon speaketh Prouer. 22. 6. d Pro. 22 6. Teach a child in the Trade of his way and when he is old he shall not depart from it Heereunto also agreeth the saying of the Apostle e Ephe. 6 4. Ye Fathers prouoke not your Children to wrath but bring them vp in instruction and information of the Lorde Now as we haue seene sundry precepts pressing vs to the performance of this dutie so wee haue many examples of the godly that haue put it in practise and gone before vs in their obedience Abraham the Father of the faithfull is commended of God for his care and conscience this way Gene. 18. 19. where he saith f Gen. 18 19. I know him that he will commaund his Sonnes and his houshold after him that they keepe the way of the Lorde to doe righteousnesse and iudgement Iob is reported to haue sanctified his Children when the daies of their banqueting were gone about g Iob 1. 5. Hee rose vp early in the Morning and offered burnt offerings according to the number of them all Cornelius a Captaine of the Italian band feared h Act. 10 2. â—od with all his Houshold The Parents of Timothy his Grand-mother and Mother brought him vp in the knowledge of the Scriptures of a Child i 2 Tim. 1 5. and 3 15. Which are able to make vs wife vnto saluation through the Faith which is in Christ
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
more aboundantly then they all yet not I but the grace of God which is with me So in the Parable of the talents they that vsed their talents well increased much by the vse of them do heare this to their great praise c Math. 25 21 It is well done good seruant faithfull thou hast bin faithfull in little I will make thee Ruler ouer much enter into thy Maisters ioy Moses is reported to be d Heb 3 5. 11 2. faithfull in all the house of God as a seruanr for a Witnesse of the things which shold be spoken after So the Holy Fathers are commended by the Apostle in the Epistle to the Hebrews who through their faith obtaind a good report 3. They are honored of vs by following of their liues and by an imitation of their vertues being as examples and patternes for vs to walke after For this is the glorie of the Saints if wee followe their Fayth Hope Charity Patience Doctrine and other like graces that haue appeared in them The Apostle willeth the Phillippians to be blamelesse and pure as the sonnes of God without rebuke in the midst of a naughty and crooked Nation shining among them as lights in the world and he addeth e Phil. 2 16. Holding fast the word of life that I may reioyce in the day of Christ that I haue not run in vain neither haue laboured in vaine And to this end dooth the Scripture make plentifull recorde of the graces of God giuen to the Saintes that our Faith might be strengthened and confirmed and wee encouraged in all wel-doing This is the right manner of honouring the Saintes and faithfull Seruaunts of God when God is honoured in them and for them when they are praysed and commended and when wee are stirred vp to good things by their example As for Religious Worship of adoration and inuocation of them it is not due vnto them it is proper to God f Reuel 22 9. and the Saints do not desire it or accept it Wherefore it is a notorious slaunder of the Church of Rome cast out against vs that wee contemne and despise the Saints that wee deface them and set them at naught whereas wee honour them as God hath commaunded them to bee honoured and giue them that reuerence that he hath appointed It were horrible impietie to speake reproachfully or to thinke vnreuerently of them whom GOD the Father honoureth whome the Sonne acknowledgeth for his Bretheren and Heyres with him whom the holy spirite calleth his Temple to dwell in The Righteous g Psal 112 6. Prou. 10 7. Luke 1 48. shall bee had in euerlasting remembrance The memoriall of the iust shall be blessed The Virgin Marie saith He hath looked vppon the poore degree of his seruant for beholde from henceforth shall all ages call me blessed On the other side The name of the wicked shall rot h Psal 109 13 and in the generation following it shall be put out But the Romain Church vnder a false Title of honouring the Saints doo hide and couer all their superstitions and bring in their merites and mediation vnder colour of doing reuerence vnto them Now the Scripture hath fore-warned vs that nothing falleth out more often or easily then to erre and offend in honouring of the Saints Christ reprooueth the Scribes and Pharisees i Math. 23 29 who builded the tombs of the Prophets and garnished the Sepulchres of the righteous yet they bare mortall hatred to the Gospel and to the professors of it And he reproueth the Iewes k Iohn 8 44. who magnified the memory of Abraham and boasted themselues to bee his Children yet they shewed themselues to be the children of the deuill and would not do the workes of Abraham But we giue them sufficient honor when we publish their praises and gifts and follow them in our liues as they followed Christ the author and finisher of our faith Vse 3 Thirdly we must beware that vaine-glory be not the end which wee seeke for We are to giue the glory to the Author not to the Instrument to God not to man to the Creator not â—o the Creature When Herod was magnified by the vaine applause of the people and honored for his great guifts as a God l Acts 12 23. Immediately the Angell of the Lord smote him because hee gaue not glory vnto God so that he was eaten of Wormes gaue vp the ghost This is it which Christ obiecteth to the Iewes m Iohn 5 44. How can ye beleeue which receiue honor one of another and seeke not the honour that commeth of God alone Yea this is it which he speaketh of himselfe n Ioh. 8 50 54 I seeke not mine owne praise but there is one that seeketh it iudgeth if I honor my selfe mine honour is nothing worth This vain-glory heere contemned and condemned is as ranke poison to infect as a bitter roote to corrupt and as filthy myre to defile our best workes bee they neuer so excellent What more heauenly worke or profitable dutie can wee performe then to pray vnto God and to call vppon his Name for the prayer of a faithfull man auayleth verie much if it bee feruent yet if it bee a Sacrifice offered with a vaine heart it becommeth vnfruitfull We aske and wee obtaine not because we aske amisse The like might be saide of almes fasting the one a fruite of Faith the other a furtherance of Faith for Charity testifyeth fasting helpeth our Faith if we performe them in hypocrisie hunting after the praise of men not desiring the honour of God wee may haue our reward from men but we cannot receiue any reward from God They shall haue the praise of men they shall not haue the praise of God For as the children of the Prophets among many hearbes gathered one that was bitter and dangerous and shred it into the pot of pottage amongst the rest who when they began to eate cried out and said f 2 King 4 40 O thou man of God death is in the pot So if among the duties we perform to God we mingle the vanity of our own hearts and sprinkle them with the darnell of our owne glory wee may truely say Death is in the worke In all things that we do we must seeke to set forth the glory of God If any man minister g 1 Pet. 4 11. saith Peter let him do it as of the abilitie which God ministreth that God in all things may be glorified through Iesus Christ Likewise the Apostle Paule giueth this precept h 1 Cor 10 31 Whether ye eate or drinke or whatsoeuer yee do doo all to the glorie of God If wee ayme at any other end we misse the marke and marre the worke how good and glorious soeuer it may seeme to bee in the eyes of men For as God seeth not as man seeeth so hee iudgeth not as man iudgeth man looketh vppon the outward appearance but
God went out to warre y Deut 20 10 the Lord commanded them to offer conditions of peace to that Citty if it refuse to make peace they should besiege it smite it and destroy it So should we when we execute our Office first offer peace before we proclaime warre first allure by Gentlenesse before we thunder out iudgements first exhort before we threaten In the materiall building all the stones that are to be fitted to the building are not of one nature some are soft and easie to be hewed and hammered others more hard and of a flintier marble disposition they require sharp tooles strong blowes sturdy armes before they can bc brought into forme or be squared for their place which they are to hold So it is with the liuely stones of the spirituall Temple of God some haue soft hearts of flesh are of humble contrite spirits like the bruised reed or the smoaking flaxe others haue hearts hard as the Adament and cannot easily be brought to feele the strokes of the word of God These are not to be dealt withall and handled alike but after a diuerse maÌ„ner This is the counsel of the Apostle Iude z Iude 1 22. Haue compassion of some in putting difference and other saue with feare pulling them out of the fire and hate euen that Garment which is spotted by the flesh This serueth to reproue first such as vse vnseasonable lenity when Godly seuerity is required Some diseases require sharpe medicines This is a great sinne whether it be in the family in the common Wealth or in the Church Ely heard many complaints against his sonnes that they sinned against God and caused his people to abhorre his offerings yet he did beare with them and was not sharpe toward them as he ought to haue beene a 1 Sam 2 23. he said vnto them Why do ye such things for of all this people I heare euill reports of you do no more my sonnes for it is no good report that I heare which is that ye make the Lordes people to trespasse He shewed mercy where he should shew seuerity and he winked at those that were worthy to be punished This proceedeth not from a loue to our Children but rather from a loosenesse in our selues and a carelesnesse of their good and saluation This causeth vice to encrease and maketh sinne grow in all places The like wee see in Ahab King of Israell when God had deliuered a cruell enemy into his hand he spared him b 1 King 20 42. and suffered him to escape out of his hands a man whom God appointed to die and thereby is threatned that his owne life should redeeme and ransome the life of his enimy and so the one pay the price of the other The like we might handle in Saule who receiuing a commandement to destroy Agag and his substance together with the Amalekites c 1 Sam 15. he gaue life to those that God would haue him put to death and shewed mercy to such as should be smitten with the sword This negligence in punishing offenders is too common in the common Wealth and is a meanes to increase sinne to see sinne punished It is a true saying of the wise man d Prou 20 30 The blewnesse of the wound serueth to purge the euill and the stripes within the bowels of the Belly Thus it falleth out also oftentimes in the Church When the incestuous person among the Corrinthians was according to the Ordinance of God to be cast out he was suffered in the Church and had not the censures of the Church executed against him e 1 Cor 5 6. so that the Apostle telleth them that their reioycing was not good Know ye not that a little leauen leaueneth the whole lumpe purge out therefore the old leauen that ye may be a new lumpe Such was the carelesnesse and coldnesse in many of the Churches of Asia f Reuel 2 4 they were too milde toward Heretikes and euill liuers and suffered the sword of excommunication to rust in the sheath which should be drawne out to the terrour and feare of all stubborne and vnrepentant sinners Secondly it reproueth such as are too sharpe and rigorous against offenders and forget all rules of Charity toward them All lawes must not be written with bloud The law of God albeit it did not stint what stripes euery offender should haue that deserued stripes yet it limiteth and restraineth what number they should not exceed that the offender might thinke himselfe loued not hated all the Corrections that God laieth vpon his Church come from loue True it is the Pastors and Ministers are to rebuke such as are fallen but when they see sorrow for sinne and repentance from dead workes wrought in them they should begin to raise them vp againe and comfort them with the precious promises of the Gospel least they should be ouerwhelmed with despaire be â—wallowed vp with ouer-much heauinesse Our Sauiour hath set downe an order perpetually to be obserued touching offenders g Mat 18 15. If thy brother trespasse against thee go and tell him his fault betweene thee and him if he heare thee thou hast wonne thy brother but if he heare thee not take yet with thee one or two that by the mouth of two or three Witnesses euery word may be confirmed c. We must proceed slowly and as it were with a leaden foot against our brethen and beware of rash and hasty iudgement The auncient Church in former times offended this way being so austere and seuere against offenders who for small offences enioyned punishment for the space of many yeares This is the sinne of such as are of the separation and haue departed from our Churches condemning our Church to be no Church our Ministers to be no Ministers our sacraments to be no sacraments refusing to heare the word at our mouthes to pray and communicate with our people and to performe other religious duties with vs. Thus they haue noted and marked vs out with the blacke cole of condemnation who deserue rather to be excommunicated by vs had they not voluntarily excommunicated themselues from vs. On the other side it behoueth vs to shew compassion to them that sinne of ignorance or infirmity and to season our admonitions and exhortations with a louing affection let vs beare with them so long as we see any hope of amendment following the example of Moses h Exod 32 31. who mourned and prayed for the Isralites fallen in Idolatry and of Christ i Luke 19 41. who wept ouer Ierusalem to make them weepe for their sinnes who seemed to haue no sight or feeling of them Lastly it reprooueth the Church of Rome who are very Tirants and Tormenters of the people of God for as they haue burdened them from time to time with mens Traditions so for euery slight matter they haue thundred against them with their excommunications and thereby made themselues terrible to the
opinions of Heretickes of Arrians of Papists of Atheists of Anabaptists of Libertines and such like that wee renounce all those opinions that derogate any thing from the true worship and honour of God as denying of Christes Godhead his Manhood his Mediation that we abhorre all kind of Idolatry and superstitious seruing of our God Answere But is this the whole conuersion of a man Or is this the perfect worke of Repentance that ought to bee wrought in vs We must goe farther then thus and yet my Bretheren I would we all went so farre Many stand in the midway and haue not proceeded to learne and practise those duties We must hate all ignorance of God and of his word which is the Mother and Mistris of all sinne and error we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time we must seeke after it as a Treasure wee must receiue it otherwise wee deceiue our selues We must hunger and thirst after the sincere milke of Gods word and account their feete beuatifull that bring it vnto vs we must say Come let vs go vp to the house of God that he may teach vs his wayes and that we may walke in his pathes But do we thus Nay when it is offered doe we not spurne and kicke against it as the Horse and Mule that is without vnderstanding Doe we not mocke and deride the Prophets of God and preachers of the word labouring to instruct vs in the right way and are wee not for the most part made worse and our hearts hardned that wee can receiue no instruction If we loued the light we would delight in it wee would be reformed by it we would be transformed into the obedience of it but our prophane works do testify against vs that we hate both the light and those that are the Authors and the bringers of it I might alledge many other workes of darkenesse that swarme in our liues and make vs swarue from the rule of righteousnesse left vnto vs in the word If we liue in beastly drunkennesse in vnclean lusts in hatred in malice and such like fruits of the flesh we are not yet partakers of a new birth we are not become new creatures we haue not yet put on the new man we cannot do good to any of our brethren When Abraham was to trauell among the Heathen that knew not God among the Idolaters that worshipped not God among the prophane Infidels that were neuer conuerted to God i Gen. 20 11. he saide The feare of God is not in this place and they will slay me for my wiues sake He could looke for no duties of loue no practise of righteousnesse no fruites of humanity toward him to proceede from them that were vnmortifyed vnsanctifyed and vnregenerated It is the great mercy of God to mankind to giue to them his word which restraineth their actions subdueth their affections and ordereth men which otherwise would be outragious Monsters as Wolues Tygers Lyons Beares Buls Bandogs nay Deuils incarnate one to another who beeing left to themselues they would be as Cormorants or Canibals ready to deuoure and eate vp one another being not onely without piety but without ciuility without curtesie without humanity If therefore his word do not alter vs nothing wil nothing can Thus then we see that seeing it is the conuersion of a man that maketh him any way profitable or seruiceable to others we must all labor to be born againe otherwise it had bin better wee had neuer bin borne and wee must seeke true Repentance and the conuersion of the heart otherwise wee shall be vnprofitable members in the Church of God Vse 3 Lastly seeing it is the turning of vs to God that turneth vs to the good of men it serueth as a notable direction vnto vs to teach vs that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vnto him let him labour to plant godlinesse in their hearts and to sowe the seeds of eternall life in their minds It will bee able to minister no comfort vnto thee to see godlinesse flourish in others and to heare of their conuersion to God endeuour to bring it home to thine owne house and to settle it in the doores of thine owne family A better duty thou canst not perform vnto their soules and so vnto them then by this which will bring the blessing of God with it and remoue the curse of God from thee and thy family Who is it if he were asked the question that would be trobled with an vnfaithfull Wife with stubborne Children with vntrusty Seruants or who is it that would not account them the greatest plague and punishment that can befall a man in this life to haue such a dissolute and disordered house If then any desire to be with comfort and contentment matched with a prouident and profitable wife blessed with gracious and obedient children furnished with diligent and dutifull seruants let them seeke out such as truely serue the Lord make choise of such as shew liuely fruites of their vnfaigned conuersion be carefull to traine them in the knowledge of God and to procure their saluation This was Abrahams care and Conscience to instruct such as did belong vnto him and this was the cause that hee had a blessed wife partaker of the same inheritance with him that followed him vp and downe in euerie place as God called him he had a faithfull Isaac ready in all duty to obey him he had carefull and trusty seruants that contented not themselues with eye-seruice but performed their duties in the singlenesse of their hearts as seruing the Lord and not man Would we then haue our Wiues that lye in our bosomes and are giuen as the deerest and neerest companions of our life to be found faithfull vnto vs of pure and chast conuersation louing their children gouerning their house and giuing no occasion to the aduersary to speake euill Let vs make them faithfull to God and endeuour to work true Religion in them k 1 Pet. 3. as they which are heyres together of the grace of life Such a blessed couple were Abraham and Sarah Isaac and Rebecca Zachary and Elizabeth Aquila and Priscilla with sundry others This made the Prophet say l Psa 128 1 2. Blessed is euery one that feareth the Lord and walketh in his waies c thy wife shall be as the fruitfull Vine on the sides of thine house thy children like the Oliue plants round about thy Table Moreouer if we desire to haue our Children the fruite of our own body and the fry of the Church to be good and dutifull vnto vs as euery one wold haue them do their duty to him and will cry out against them when they behaue themselues rudely and vnreuerently let vs be carefull of their conuersion let vs giue them the sweete taste of Religion and let vs teach them this trade of the feare of God We
he He layeth all these aside and resolueth thus Are not we Bretheren And shall we striue What a shame would this be to vs What a dishonour to God What an euill example to these Nations that liue among vs What a stumbling blocke of offence shall we lay before them to cause them to blaspheme God and to speake euill of vs of our Religion and of our holy profession Let not vs therefore tarry till others come and offer conditions of peace but let vs seeke peace and ensue it Shall we stand aloofe and hang backe from agreement with them because we take our selues to be abused wronged slandered and iniured Shall God commaund vs to forgiue and will we answere presumptuously we will not forgiue Shall the Lord say vnto vs Thou shalt not hate thy Brother in thine heart and will we reply audaciously we will hate him Or if we doe not scorne God to his face what will we what can we alledge or what shall we bring for our defence that Abraham might not haue brought as well as we Will we say we are more excellent and therefore reason it is that they should bow the knee vnto vs Will we say we are the better men So was Abraham Are we richer and wealthier So was Abraham Are we elder in yeares and so looke that the younger should yeelde So was Abraham Haue we many Friendes to ioyne with vs to see wee shall haue no wrong and to take our partes So had Abraham Are we mighter in force and power So was Abraham he went euery way beyond Lot Now then if we be the Children of Abraham h Iohn 8 39. we must doe the workes of Abraham Whatsoeuer priuiledges we haue to aduance vs aboue our Brethren vnder colour whereof we shroud the corruption of our Nature and the mallice of our heartes let vs lay all aside and cast them into the Dust let vs renounce age and honour let vs cast from vs birth and yeares let vs deny wealth and worship to the end we may be little and lowly in our eyes Abraham got more true honour by yeelding then we can doe by our proude lookes lofty stomackes and corrupt mindes He that hath most godlinesse will relent soonest Let vs striue who shall goe before another in mercy and forgiuenesse and put farre away all bitternesse of Spirit and put on all humblenesse of minde But alasse where is this meekenesse and long-suffering while we raile and rage one against another If the least occasion of contention and iarre be offered how ready are we to embrace it to nourish it to prosecute it with all extreamity When we are a little mooued are these the wordes of Brethren I will not take this abuse at his handes I will neuer put vp this iniury I will not be made such a Noddy I will sue him at the Law I will not leaue him worth a Groat I will make Dice of his Bones I will tread vpon his Graue and shall I yeeld vnto him I will neuer doe it O my Brethren is this to follow the steppes of faithfull Abraham or to be like him who was so wise so meeke so great a louer of peace and concord If we be ashamed to tread in his pathes take heede least the God of Abraham bee ashamed of vs both in this life and in his Kingdome for euer We boast our selues to be the Children of Abraham we account our selues to be true Christians and yet we will neither follow the example of Abraham nor obey the commaundement of Christ The Lord remitteth the debtes that we are not able to pay and will we require the vtmost farthing He forgiueth ten thousand Talents and will not we forbeare an hundred pence It is the Maister and Lord of all that is so mercifull and shall the Seruant be so cruell and hard-harted to his Fellow-Seruant Let vs take heed least our mallice and vnmercifulnesse vnto others do cry out for vengeance against vs and shut vp the mercy and compassion of God toward vs rendering seauen folde into our bosomes and barring vs from any accesse to the Throne of his Grace For if we forgiue not men their trespasses our praiers shall be abhominable our religious exercises shall be turned into sinne and our offences shall not be forgiuen i Three profitable Meditations To conclude let vs consider these three pointes First that no Man can offend vs as we daily offend God in thought word and deede Secondlie that we may fall and perhaps haue fallen already into the like offence that we blame and reprooue in others Thirdly we would be greatly greeued not to be respected and releeued in the bitternesse of our hearts therefore we should regard the sorrow and supplication of others crauing mercy and commiseration at our handes If we suffer our Bretheren to call to vs and we be deafe stopping our cares against them we greatly deceiue our selues if we thinke to finde the Lord other-wise minded toward vs. Thou therefore receiue him that is mine owne Bowels He calleth Onesimus his Bowels or Entrals being nothing of Kinne to him in the Flesh in respect of his earnest and feruent loue that he beareth to him in Christ beeing a true professour of the Faith He knew well the leud disposition of Seruaunts for the most part in those dayes as the Maisters were cruell to them so they were vnfaithfull to their Maisters It was found commonly true by common experience which churlish and couetous Naball spake falsely of Dauid 1. Sam. 25 10. Who is Dauid And who is the Sonne of Ishai There be many Seruant now-a-daies that breake away euery Man from his Maister The like we see in the Seruants of Shemei 1. King 2 39. Who fled away from him to Gath. It was therefore a rare thing and consequentlie more wonderfull to find a man of this quality so well qualified and a man of so bad note to be so notable which made the Apostle so earnest in speaking for him and in commendinh of him For nothing could haue beene said more effectuall to pacifie the wrath and to mollifie the heart of Philemon in as much as he inferreth that if he would not be appeased at his request he had raged by this meanes on the very bowels of Paule Behold therefore in this place the coniunction of two heauenly vertues in the Apostle to wit Humility and Loue that it is hard to say which was the greater so that he was not ashamed to receiue as into his Bosome and Bowels a base Bond-slaue and besides a Theefe and a Runna-gate to the end he might protect and defend him from the displeasure of his Maister And doubtlesse if the conuersion and turning of man vnto God were as highly prized and worthily esteemed of vs as it ought to be wee would louingly tender and charitably embrace and such as we see truely without hypocrisie conuerted vnto God Doctrine 4. Our loue to to the Saints especially such as haue beene
thine holy Sonne Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentiles and the people of Israell gathered themselues together to doe whatsoeuer thine hand and thy counsell had determined before to be done So then albeit they wickedly intended nothing but to shew their hatred and testifie their enuie in the death of Christ yet God brought another matter out of their mallice and made his endlesse mercy to man appeare in his worke of Redemption God would haue him dye Caiphas would haue him dye Pilate would haue him die Iudas and the Iewes would haue him die but God for our Redemption they for other ends as Iudas for couetousnesse and the Priestes for enuy The History of Iob is a plaine and direct proofe of this point that now we haue in hand he was robbed of his goods depriued of his Seruants and Children through the rage and couetousnesse of his Enemies and by the crueltie of Sathan the p Iob 1. and 2. enemies intended heerein to satisfie their owne couetousnesse the Deuill purposed to bring the Seruant of God to dispaire neither of theÌ„ aimed at any good to Iob but God that ouer-ruleth and ouer swaieth all had another end to try his patience to make knowne his Faith to try his obedience and to giue the deuill the foile ouerthrow Thus then we see that all things whatsoeuer they be are ordered and disposed by the prouidence of God to the good of those that belong vnto him euen then when they doe not intend it Reason 1. The reasons of this Doctrine are apparant to settle our hearts and consciences therein The first is the infinite wisedome and vnsearchable power of â—od who as the Apostle teacheth q 2 Cor. 4 6. bringeth light out of darkenesse worketh by contrary means such as men count foolishnesse r 1 Cor. 1 21. as to saue men by the foolish preaching of the Gospell that is which is esteemed among the wise men of the World no better then foolishnesse When Christ would make a blind man see and restore his sight vnto him Å¿ Iohn 9 6 7. He spat on the ground and made Clay of the spittle and annointed the eyes of the Blinde with the Clay A naturall man would thinke this had beene a way and meanes iudging by humaine reason rather to make a man that seeth to be blind then a man that is blinde to see Christ was able to haue healed him with a word or to haue giuen vnto him new eyes but he chose rather to vse these weak means that in themselues had no power or strength in them Thus was Naaman the Syrian cleansed of his foule Leprosie whereas he imagined the Prophet would come t 2 Kings 5. forth vnto him lay his handes vpon him and call vpon God for him it pleased God to worke by other meanes and to cleanse him by washing seauen times in Iordan We see this in nothing plainer then in the glorious worke of our Redemption The Lord Iesus u Hebr. 2 13. By death ouercame death by humbling of himselfe beneath all x Phil. 3. he was exalted aboue all By making himselfe poore he made many rich By suffering himselfe to be condemned he hath brought vs to be iustified and saued Thus he also dealeth with his owne Children hee bringeth men to Heauen by Hell he leadeth to immortalitie by corruption he guideth them through fire and water to set them in a wealthy place He worketh not by ordinary waies by extraordinarie so often as it pleaseth him When hee would comfort he terrifieth when he would raise vp he casteth downe when he would reuiue he mortifieth when he would exalt he bringeth low when he would make a man rich he maketh him poore This it is which Hannah setteth downe in her Song of Thanks-giuing y 1 Sam. 1 6 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth the Lord killeth and maketh aliue bringeth downe to the Graue and raiseth vp This also the Prophet z Esay 28 21. Esay signifieth The Lord shall stand as in Mount Perazim he shall be wrath as in the Valley of Gibeon that hee may doe his worke his strange worke and bring to passe his Act his strange Act. This is one of the workes of the strange workes one of the actes of the strange actes of God when he turneth euill into good and ordereth the wicked actions of men to the glory of his Name and the good of his Children Reason 2. Secondly it is the pleasure of God to confound the wisdome of Man that cannot attaine to great matters but by great meanes For x 1 Cor. 1 27 God hath chosen the foolish thinges of the World to confound the wise and GOD hath chosen the weake things of the World to confound the mighty things And vile thinges of the World and things which are despised hath God chosen and things which are not to bring to naught things that are that no flesh should reioyce in his presence God disposeth of all things as pleaseth him and oftentimes crosseth the deuises of men They intend one thing but God bringeth to passe another they purpose one end but he will haue another come forth to teach mans wisedome to be but foolishnesse Reason 3. Thirdly he expresseth his wonderfull loue making all things that fall out in the world to serue his Church True it is the Church of God is beset with many enemies that as wilde Boares seeke to roote it out of the Earth as the Deuill which is the Captain of this Army vnder whose Banners are gathered together the wicked world the flesh hell death sin all which multitude as a great hoast muster together to work the vtter ouerthrow thereof yet God that sitteth in heauen maketh all their endeuours and enterprises further the saluation of his Church This the Apostle teacheth y Rom. 8 28. We know that all things worke together for the best vnto them that loue God euen to them that are called of his purpose He blesseth their troubles and afflictions and worketh in them patience vnder the crosse humility in suffering and experience of his mercies and maketh them confesse that it was good for them that they haue been afflicted We see this euidently in the example of Iobs troubles and torments that he endured there were many work-men set on worke to wast his goods to destroy his Children to kill his Seruants to afflict his Body to torment his Soule all ayming at this to bring him to despaire and all these Wheeles were set to moue by the Deuill but the Lord out of their sinnes wrought his great good z Iames 1 3 4 Rom. 5 3 4. Making tryall of his Faith to bring forth patience and patience experience and experience hope and hope maketh not ashamed So then seeing God is able to work and doth work both aboue and contrary to means that men imagine seeing he
of being restored It is a worthy saying of the Prophet to Amaziah K. of Iudah being like to loose a great sum of mony which hee had disbursed for the leuying of forren forces x 2 Chr. 25 9. The Lord is able to giue thee more then this If he see it good profitable for vs he can and wil repay it in the same kind for who looseth for Gods cause doth not get but if he do not recompence earthly things with earthly he wil assuredly bestow vpon vs such riches as are immortal immutable such a treasure as is eternal not fading but enduring for euer in the heauens A notable practise heerof we haue in Iob ch 19. in al his troubles which were exceeding great he comforted himself in this I know that my Redeemer liueth that I shal see him in the last day Somtimes he doth restore in the same kinde that which we haue left seemeth to be lost we see in the former example of Iob what a blessed end the Lord made so if we wil wait with patience and tarrie his leisure be content with his workes we shal behold the end better then the beginning Moreouer we see the merciful dealing of god toward his children from whō he withholdeth personal blessings To som he giueth strength of body swiftnes of foot quicknesse of sight readinesse of hearing aptnesse of the hand together with a due proportion comlinesse of euery part But to others he denieth these things so that we see some blind others lame crooked deafe deformed Notwithstanding God ofttimes supplyeth these wants and recompenseth these infirmities with a most plentifull measure of better that is of heauenly graces We see this in the example of the blind man mentioned by the Euangelist Iohn he wanted the sight of his bodily eies y Iohn 9 29 30 31 32. but he had a greater light shining in his hart a deeper insight into the doctrine of saluation then the chiefe of the Pharisies that were accounted the only Rabbies and maisters in Israel so that we may truly say that the blindman did see and they that thought themselues to haue their eye-sight were starke blinde For when the Pharisies said of the Messia We know not from whence this man is the blind man answered said vnto thē Doubtles this is a maruellous thing that ye know not whence he is and yet he hath opened mine eies now we know that God heareth not sinners but if any man be a worshipper of God doth his wil him heareth he c. if this man were not of God he could haue done nothing This was a worthy and open confession of the great work of God that had bin wrought vpon him wherein he saw more true and heauenly light then al his enemies who then boasted of the name of the church and cast this simple man out of the Synagogue But if we consider the poore man of the one side the proud pharisies on the other side which of them was most blind and whither of thē was a member of the true Church Surely God gaue a maruellous light of knowledge to his weake seruant that he was not ashamed to confesse Christ Iesus acording to the measure of grace giuen him whereas the blind Pharises were blind leaders of the blind saw nothing Heerupon Christ saith z Iohn 9 39 40 41. I am come vnto iudgment into this world that they which see not might see that they which see might be made blind And when the Pharises which were with him heard these things said vnto him Are we blind also He answered If ye were blind ye should not haue sin but now ye say we see therfore your sin remaineth Let vs not therfore despise such as haue infirmities or deformities of the body nor vpbraid them with them which are not in their powers to put away rather let vs take heed of the blots and blemishes of the soul to wit of sinne which maketh the greatest scab and scarre and bringeth reproach vnto the person Let vs beware of the blindnesse of the minde of the hardnesse of the heart of the wounds of the soule and of halting with God The blindnes of the mind is a sin and the punishment of sinne so that God is offended with it whereby it differeth from the blindnesse of the body which indeede is a certaine affliction but it is no transgression it is a kinde of misery but no iniquity it is a crosse but it is no sinne But the inward blindnesse of the minde is in it selfe a sinne and breach of Gods Law and maketh a man culpable of iudgement and guilty of eternall death because none is so blinded but he hath first pulled out his owne eyes and refuseth the light of the Gospell offered vnto him a Eph. 4 18. through the hardnesse of his heart Againe this ought to bee a special comfort vnto vs and to suffice to asswage all greefe conceiued for the want of earthly blessings if God haue denied vnto vs the vse of one or many of our members as of our eyes our eares our tongue our hands our feete and haue made vs blind or dumb or deafe or lame or maimed let vs not be discomforted or sink down vnder the burden but rather considering the recompence that he giueth vs another way and the supply that he maketh by spirituall graces let vs humbly giue him thankes b Mat. 5 29 30 remembring that it is better for vs that one of our members perish then the whole body should be cast into hell We see the holy man Iob hauing had great losses and dammages brought vpon him to his great hinderance and decay in earthly thinges acknowledged the hand of God in it gaue him the glory saying c Iob. 1 21. Naked cam I out of my mothers womb and naked shall I return thither the Lord hath giuen and the Lord hath taken it blessed be the name of the Lorde Hence it is that the Apostle saith Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith heires of the kingdom which he hath promised to them that loue him Iames 2. If God haue made me blinde yet if hee haue giuen me the eyes of my mind to see the mystery of faith in this life and the excellency of glory reserued for me and all his Saints in the life to come I haue wherewith to comfort me aboundantly in the want of bodily sight If God haue made me lame to halt with my foot and therby want many outward pleasures that many seek and find yet if he haue vouchsafed this mercy vnto me d Gal. 2 14. to make me walk with a right foot to the truth of the Gospell I cannot want sound comfort and inward peace to my own soul God looketh not vpon the person of man he accepteth no man for his outward forme
are as certaine steppes whereby we climbe vp to the society and mutuall loue of others so the moe steps and degrees there are the greater ought our loue to be To be a man created after the Image of God is one degree and challengeth loue from vs to be performed toward him To be ioyned in a Politicall or Domesticall knot to wit in the Common wealth or in the priuate Familie as the Prince and Subiect the Father and Sonne the Maister and Seruant is another and a neerer degree and ought to be the cause of farther loue But if to these naturall and ciuill respects there be added a spiritual Communion in Christ which is the best band that bindeth faster then all the rest whereby the Subiect is made his Princes brother the Child his Fathers Brother and the Seruant his Maisters Brother this requireth a more faithfull and feruent loue and a farther degree of our affection toward them On the other side if the coniunction betweene them be onely in the two former considerations there can be no true and sincere loue betweene them albeit they bee so closely tyed together no although they be Fathers and Children Husbands and Wiues Maisters and Seruants Princes and Subiects For where Christ Iesus is not there can be no singlenesse and soundnesse of the Soule whosoeuer loueth not in the Lord he cannot loue from the heart and where there is no true piety there can be nothing else but hypocrisie which is the bane and poison of true loue Hence it is that hee which hath an euill Seruant doth not in truth possesse him he hath an interest and propriety in the least part of him he may haue his handes but he cannot haue his heart So the Apostle sheweth that while Onesimus was a wicked man and an vnbeleeuer his Maister Philemon could not commodiously vse him he wandred therefore a while from his House that by changing of the place he might be turned into another and returne a new man before an vnworthy Seruant but now a profitable Seruant nay a beloued Brother made neere and after a sort equall with his Maister thorough Faith in Christ Whensoeuer therefore Kinges and Princes Fathers and Maisters being beleeuers haue vnder them and belonging vnto them such as are vnfaithfull and vnbeleeuers they cannot promise to themselues that they haue the whole rule and command ouer them This appeareth euidently in the Popish sort that beleeue the Doctrine of the Councell or rather Conuenticle of Trent if one that professeth the Gospell haue a Wife or Child or Seruant embracing that falsly named Catholike-Religion that rest vpon the deceiueable errors of the Priests and Iesuits and all of them vpon the decree and determination of the Pope he cannot make his accounts except he account amisse that he hath full power ouer them or the rule of their liues or the loue of their hearts We see it oftentimes come to passe in Subiects adhering to the Dregges of Popish superstition that notwithstanding the bands of fidelity and allegiance whereby they are obliged to their Princes they breake out into actions of open Rebellion and seeke the subuersion of King and Countrey and Religion If then a man would haue an absolute and Soueraigne commaund ouer his Inferiours and be assured to haue a whole and entire Wife that his heart may trust in her and her heart rest in him if a man would haue a dutifull Child and a faithfull Seruant to do his will and performe seruice vnto him for conscience sake he must make choise of such as haue in them the feare of God the Faith of Christ the guifts of the Spirit the loue of Religion the desire of instruction and the care of saluation If these be wanting neuer thinke their affection can be firmely setled toward thee but vpon euerie occasion it will be easilie remooued from thee It is the surest and fastest knot that Christ knitteth all other bands will quickly be broken and loosed Vse 4 Lastlie seeing the encrease of many bands meeting together doubleth and trebleth the care and loue one toward another so that where the smallest number of meanes is found there also is found the smallest loue and where the greatest number of occasions concurreth as it were on an heap there ought to bee the surest knot of friendship and amitie it should put all superiours in minde of a necessary dutie to be carefull to instruct those that belong to their seuerall charges and iurisdictions that so they may tye them with a surer knot to themselues and haue the better seruice at their handes For seeing they are neerer coupled vnto them that are vnder the reach of their authoritie or the roofe of their houses then vnto the rest of mankinde they ought to haue a greater respect vnto them and beare a dearer loue vnto them euen vnto their bodies how much more vnto their Soules But wee cannot better testifie our loue vnto them and shew our care ouer them then by making knowne vnto them the workes of the Lord and the waies of saluation If we be commaunded to l Heb. 3 13. Exhort one another while it is called to day and to stirre vp one another to good things m 1 Thes 5 14 if we must admonish them that are out of order and comfort the feeble minded how much more are wee bound in conscience to perfect it to those that depend vpon vs and are neerer vnto vs It was the first and principall care of all the godly Kings that had true Religion in their owne harts to prouide for the instruction of their subiects The Apostle writing to the Ephesians and prescribing the distinct duties of sundry persons forgetteth not the Father and the Son and as he chargeth Children m Ephe. 6 2 4 To obey their Parents in the Lord so he commaundeth Parents to bring them vp in the instruction and information of the Lord. Thus godly Maisters haue vsed all diligence to bring their Seruants to haue a desire of Religion and a loue to the exercises of pietie whereby oftentimes such a good worke hath beene wrought in them that they haue accounted their Maisters as second Fathers and as spirituall Fathers confessed themselues more bound in all dutie to them then to their naturall Parents hauing learned that to the glory of God and the saluation of their Soules by their Maisters instruction which they could neuer vnderstand by their Fathers education They haue confessed themselues to haue gained more by such a seruice then if a large portion a rich inheritance and great reuennewes had beene left vnto them And indeede this is the onely way to teach Children dutifulnesse and to frame our Seruants to obedience to plant godlinesse in them and to water that which is planted The neglect of this care in vs will make them carelesse and the making of no conscience to teach them will bring them to be vnconscionable in their places If we be dumb and open not
euill continually by the second birth we are enabled and strengthened by the spirit to do good and to walke in the wayes of God that are well pleasing in his sight so that this ought to bee much more esteemed of vs then the former and to comfort vs aboue all thinges and times in the world We see this in the example of Zaccheus y Luke 19 6. who at his newe birth was comforted exceedingly he receiued Christ Iesus ioyfully he acknowledged him as the Father that begat him willingly hee made a great feast for gladnesse and gaue great guifts to the poore with al alacrity The like appeareth in the Iaylor recorded in the Acts of the Apostles z Acts. 16 32 33. Who being conuerted at the same time he tooke his two Fathers Paule Silas and washed their wounds he set meat before them reioysed greatly with all his houshold We ought therefore to know them that haue begotten vs in the Lord and haue bin Instruments of our conuersion These examples serue as a reproofe against those that neuer had knowledge either of the time when or of the place where or of the maner how or of the person by whom they were conuerted and begotten againe as new borne babes in Christ that neuer had the feeling of this grace of regeneration This is a wretched condition and a fearfull signe that they sauour stil of the flesh and lie in the corruptions of the old Adam and knowe not what a second birth meaneth Thus it was with Nicodemus a Iohn 3 1 3 4 a man of the Pharisies a Ruler of the Iewes and a Teacher of Israel when Christ had taught him That except a Man be borne againe he cannot see the Kingdome of God hee answered How can a man be borne which is olde Can hee enter into his Mothers wombe againe and be borne We see in al Churches there is an order appointed and to good purpose that a note should bee taken and a Register kept of our birth and the birth of our Children If there bee a good vse of this much more benefit and comfort shal we find by the recording of our second birth of our life in God and our dying to sinne by remembering the time the place the party other such like circumstances to the euerlasting peace of our owne Consciences by whom we haue beene brought to this life And indeede it is vnpossible that euer we should reioyce at the conuersion of a sinner except wee haue learned to conceiue great ioy and gladnesse when our hearts are opened and softned to receiue the Graces of God into them Vse 4. Lastly seeing we are to reioyce at the good of our brethren wee must from hence be drawn to an higher and farther duty Namely to giue thanks to God for them as for the blessings bestowed vpon our selues It is our duty to craue of God such thinges as they want and to giue him the praise for such things as he hath bestowed vpon them Our ioy must not be carnal but our reioysing must be in the Lord. If then we order our ioy and gladnesse aright it will lift vs vp to behold and consider from whence al good things proceed We oftentimes receiue at the hands of God many good guifts but neuer remember to returne vnto him the praise So it falleth out that diuers will seeme ioyful and glad at the prosperity and happinesse of their brethren who neuerthelesse are tongue-tied neuer open their mouths to giue glorie to the giuer and granter of them We must therefore know that it is our duty to render thankes to God for his benefits vouchsafed to his people And this is a notable signe and token whereby we may try and examine what our mirth and gladnesse is and whether it bee rightly ordered and disposed or not If it be Spirituall and not Carnall Holy and not Prophane Heauenly and not Worldly it will stirre vs vp to cast vp our eyes and hearts to the Father of Lights acknowledging al to come from the seat of his holinesse The Apostle directing the Church what their ioy ought to be saith Phillip 4 4. Reioyce in the Lord alwaies againe I say reioyce This vse which now wee vrge of this Doctrine is expressely confirmed and concluded in the practise of Iethro as we see Exod. 18 10 11. before remembred vnto vs so soone as he had testified his reioysing at all the goodnesse which the Lorde had shewed to Israell immediately he saide Blessed be the Lord who hath deliuered you out of the hand of the Egiptians and out of the hand of Pharaoh who hath also deliuered the people from vnder the hand of the Egyptians now I knowe that the Lord is greater then all the Gods for as they haue dealt proudly with them so are they recompensed Thus Moses declareth that the great workes and wonders that God had shewed to Israell wrought great ioy of heart in Iethro his Father in Lawe but he rested not there nor stayed in an outward reioysing his ioy did end in thankesgiuing which sanctifieth all our mirth and gladnesse For if our mouths be filled with laughter and our tongue with ioy and yet God bee shut out of our minds there is nothing in vs but pride and prophannesse of hart Then is our mirth true mirth and our ioyfulnesse true gladnesse when God is al in all when we acknowledge him to bee the author of it This appeareth in the people b Ps 126 1 2 3 when God brought againe the captiuity of Syon They were like them that dreame and became very ioyfull Then said they among the Heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we reioyce Where we see that their ioy of heart was accompanied with giuing of thankes The like wee might say of Melchizedek King of Shalem and Priest of the most high God who met Abraham returning from the slaughter of the Kinges and blessed him saying c Gen. 14 19. Blessed art thou Abram of God most high possessor of Heauen and Earth and blessed be the most high God which hath deliuered thine enemies into thine hand This reproueth those that know no ioy but that which is fleshly like vnto themselues who as they are carnall so they reioyce in nothing but that which is carnall The end of this ioy is heauinesse It is the faithful onely that are of God in Christ Iesus that can truly reioyce and be merrie from the heart as for the ioy of others it is but from the teeth and tongue outwardly it commeth not from the inward parts This the Prophet teacheth Psal 32 21. and 33 1. Be glad ye righteous and reioyce in the Lord and be ioyfull al ye that are vpright in heart Thereby declaring that the vngodly and prophane men of the Worlde haue nothing to doe with this gladnesse whereof wee speake their ioy is not in the Lorde but in the
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
euident that some of them are false and manie of them verie vncertaine Of this sort is the former Epistle to the Corinthians which is sayde to bee written from Philippi and likewise to bee sent by Stephanas and Fortunatus c. where two thinges are auouched and both of them seeme to bee false For first it appeareth a 1 Cor. 16 5. that he was not then ar Phillippi a cheefe Citty in Macedonia that is in Europe b 1 Cor. 16. 8. 19. but at Ephesus which is in Asia Secondly it may be gathered that it was sent by the hands of Timotheus and Erastus c 1 Cor. 16. 10. partly out of that Epistle and partly out of the Actes of the d Acts 19. 21 22. Apostles The like we may say of the Post-script of the latter Epistle of both the Epistles to the Thessalonians of both the Epistles to Timothy of that to Titus and others And as we shew that these Post-scripts whether true or false were not written by the Apostles but by some other men after their dayes e Beza for the most part either vnlearned or not so well aduised so we might affirme and confirme the same touching the Inscriptions or titles prefixed and set before the Epistles of Paule Iames and the rest For first both the inscriptions and subscriptions are variably set downe in Coppies that there can no certainety be gathered out of them which of them should stand as Authenticall Secondly some of them haue both strange and vnfit Titles as when the seauen Epistles written by Iames Peter Iohn and Iude are called sometimes Canonicall and sometimes Catholique Epistles which are Names not found in the Scriptures and seeming derogatory to the rest of the Epistles as though none were Canonicall but they Thus much shall serue and suffice to giue warning both touching Inscriptions and Subscriptions both which are of one stampe and no part of the pure word of God whereof more might be spoken if it were eyther necessary or profitable or expedient Obseruations pointed out in this verse The next point according to the order obserued in the former wordes is to point out such obseruations as might be enlarged and amplified for our instruction First of all we see heere that as in the entrance of the Epistle and as it were at their first meeting he wished vnto him the Grace of Christ so he doth in the farewell and departing thereby teaching that nothing is better or more to be desired then his Grace that all our Salutations and Farewels should be grounded in his Grace this must be the beginning and the ending of all our talke and communication Secondly when the Sonne of God is called Iesus wee obserue againe that he is a perfect and absolute Sauiour the alone Sauiour inasmuch as the worke of our Saluation and Redemption is wholly and onely wrought out by him and no part left vnfinished and reserued for any Creature in heauen or in earth f Acts 4 12. For among Men there is no other Name giuen vnder Heauen whereby we may be saued but by the name of Iesus And the Apostle saith Heb. 7. g Heb. 7 25. He is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Let vs learne by this Name giuen to the Sonne by the Father and brought from Heauen by an Angell that in our selues we are as lost Sheepe and going astray We are wretched Sinners lying vnder the heauy wrath of God hee came to seeke and to saue that which is lost Wee are Prisoners he came to set vs at liberty we are wounded he came to cure vs we are dead hee came to restore and reuiue vs. No man can truely and with a feeling heart say Christ is my Sauiour vnlesse he finde that without him he is vtterly lost and cast away Againe this is a wonderfull comfort to our hearts that beeing shut vp vnder sinne and condemnation the Lord had mercy vpon vs and made an euerlasting Couenant of Grace with vs that his owne Sonne shall bee our Redeemer Hence it is that the Angels h 1 Pet. 1 12. Who desire to looke into the Mysteries of the Gospell so greatly reioyced when Christ was borne and themselues sent to publish the glad tydings thereof Luke 2. i Luk. 2 10 11 Behold I bring you tydings of great ioy that shall be to all the people that vnto you is borne in the Citty of Dauid a Sauiour which is Christ the Lord. If these blessed Spirits bee thus affected at the birth of Christ who came not to bee a Sauiour and Redeemer vnto them because they did want the benefit of Redemption how much more ought we to reioyce whom this glorious worke doth cheefely concerne yea so much that if we wanted this Sauiour it had beene better with the Beastes of the field and the creeping thinges of the Earth and the Fishes of the Sea and the Fowles of the Ayre then with vs with vs I say that were fallen from him For the end of the vnreasonable Creature is the ende of his woe but the death of man without a Mediator is the beginning of woe Thirdly the Sonne of God is called Christ which signifieth as much as annointed In the time of the Old Testament three sorts of men were annointed with Materiall Oyle Kings Prophets and Priests This Legall annointing was a Type and Figure of the annointing of Christ let is who k Iohn 6 17. was set apart from all Eternity to doe the Office of a Media our beetweene GOD and Man l Psal 45. 7. Esay 61 1. Iohn 3 34. and had the fulnesse of the Spirit powred into his Man-hoode and therefore hee is a King to gather and gouerne his Church a Prophet to reueale and teach the will of his Father a Priest to make satisfaction and intercession for the sinnes of his people From nence we learne that when we are baptized into Christ and are called to the profession of the Gospell we are after a sort consecrated and set apart to bee m Reuel 1 6. spirituall Kings spirituall Prophets and spirituall Priests we haue the same Oyle of gladnesse not indeed as he hath it which is without measure but a small pittance of it and a little measure whereby we are called Christians of Christ that is men annointed with the Oyle wherewith Christ himselfe was annointed albeit in a farre inferiour degree This the Apostle Iohn setteth downe n 1 Iohn 2 27. The annointing which ye receiued of him dwelleth in you c. and that same annointing teacheth you all thinges Euery one pleaseth himselfe in the title of a Christian all men chalenge the name of Christians as their proper right and would cry out of extreame wrong to be denied a portion in this honour but aske them what Christ signifieth and how themselues become Christians they are able to answeare nothing at all