and extreame necessity accompanied with extreame iniquity and impiety is a double misery a double wretchednesse a double vnhappines Let this therefore comfort vs and temper the greatnes of our affliction seeing God doth care for vs aboue all his Creatures yea before the rest of mankind charging those that are rich in this world to make a difference betweene man and man betweene person and person betweene poore and poore euen such a difference as he himselfe hath made who preferreth the sheepe of his owne Pasture before Goates the Sonnes and Daughters of his owne familie before bastards the heires of his Kingdome before Aliens and strangers the vessels of honour before the vessels of dishonour As for the poore that are wicked vngodly leud and prophane so long as they liue in their wickednesse vngodlines leudnesse and prophanenesse they are no parts of Gods family they are bastards not sonnes they are members of the Deuill not members of Christ they are cages of vncleane Birdes not Temples of the holy Ghost they are as dung and drosse of the earth not siluer and Gold for the Lords house Seeing therefore God doth cast them downe into the second ranke let not vs aduance them aboue their place God is the God of order not of confusion and if we be of God let vs establish among vs the order that he hath planted Let vs iudge with righteous iudgment and lay all partiality aside Let vs not respect the poore because they are our friends but because they are the freinds of God Let vs not see to those that are neerely alied to vs but to those that are of the kindred of Christ which heare o Mat. 12 50. Luke 11 28. his word and keepe it who are his Mother Sister and brother Heereby they shall be encouraged in well doing and we shall by our godly care of them prouoke them to greater zeale and to a constant continuance in their profession Wherefore let this be the rule to guide and gouerne vs Such are to be vsed best which are indeed best let them haue most releefe of the body that haue most grace and godlines in the heart Godlines giueth the preheminence and vngodlines bringeth reproach and setteth a note of infamy vpon his face that is defiled with it True it is others must haue their portion and proportion but it must be so rated that they be in the first place prouided for that are most religious in heart and painefull in their callings and thankfull to their weldoers For where true Religion hath taken place it will make them diligent in their busines and seruiceable to those of whom they haue receiued good thinges As for those that are idle and vnthankefull they neuer tasted of sound Religion and do nothing else but abuse their profession Thus much of the persons to whom we must do good that is especially to the faithfull Toward the Saintes The faithful are heere called by the name and title of Saints By this word are all such called as are the true members of Christ-Iesus whether they be liuing or dead in this life or out of this life But in this place onely such are meant as liue vnder the couenant of grace and fight the Lords battels against Sinne the World and the Deuill Now they p Why the Godly are called Saintes are called Saintes or holy for these causes First because they are separated by the mercies of God from the filthinesse and damnable condition of this world they are gathered into a Church and set apart for the pure seruice of God Secondly because they are purged and cleansed from their sinnes by the precious bloud of Christ Thirdly because they expresse the fruite heereof in holines and righteousnesse they are altered and changed from that which they were by nature they are regenerate and created anew they are renewed in their willes affections purposes and practises This is contray to prophanenesse Doctrine 9. Such as truely belong to Christ are Saintes We learne from this title giuen to the faithfull that they which truely belong to Christ are Saintes that is are sanctified cleansed and purged from their sinnes and iniquities by the bloud of Christ are deliuered from the slauery and bondage of sinne and are enabled by the grace of God in some measure to serue him in holines and righteousnesse all the daies of their life In this respect the Isralites when God had chosen them out of the world to be his people and seruants a Exod 19. 6. 1 Pet 2 9. are called a royall Priesthood and an holy Nation This name of Saints is vsuall and common with the Apostle Paule in all his Epistles In the Epistle to the Romanes he writeth to all Rome beloued of God b Rom 1 7. Acts 9 41. called to be Saints So he writeth to the Church of God which is at Corinth to them that are c 1. Cor 1 2. and 14 33. sanctified in Christ Iesus Saintes by calling with all that call on the name of our Lord Iesus Christ in euery place and afterward he saith God is not the author of confusion but of peace as we see in all the Churches of the Saintes So he sheweth in the Epistle to the Ephesians d Ephe 3 8. and 5 3. that to him the least of all Saintes this grace was giuen that he should preach among the Gentiles the vnsearchable riches of Christ The Prophet Dauid also saith e Psal 85 8. I will hearken what the Lord God will say he will speake peace vnto his people and to his Saintes that they turne not againe to folly All these places do plainely proue that they which beleeue in Christ and belong to him truely may be called Saintes and holy men Reason 1. The reasons are these First because they are there-vnto called and chosen in Christ they are thereunto iustified and redeemed by Christ For we are chosen before the foundations of the world to be holy f Ephe 1 4. He hath chosen vs in him that we should be holy and without blame before him in loue It is the end of our calling as the Apostle teaeheth 1. Thes 4. This is the will of God euen your sanctification and that ye should abstaine from fornication c. for g 1. Thes 4 3 7. God hath not called vs vnto vncleannesse but vnto holines It is the end of our redemption as Zachary sheweth that the Lord God of Israell hath visietd and redeemed his people h Luke 1 68 74 75. that we being deliuered out of the hands of our enemies should serue him without feare al the daies of our life in holines righteousnes befo rt him Seeing therefore God hath called vs with an holy calling and appointed vs to be Saintes by his decree of our election by the efficacy of our calling by the vertue of our Iustification and by the power of our redemptiō it followeth that all the faithfull may worthily
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
easily bee resisted by the power of man nay it would in time fall downe of it selfe But seeing the whose Scripture is inspired of God and the doctrine thereof hath him for the Authour the light of it cannot be quenched Thus doth Gamaliell reason in the Councell f Acts 5 39. If this be of God ye cannot destroy it least ye be found euen fighters against God Who can prosper that prouoketh God Or who can look for good successe that fighteth against God and against his ordinances Reason 2. Againe God will bring their deuises to naught and confound all their endeuours that goe about to hinder the course of his word Although they band themselues together and assemble against the Lord and against his annointed yet he that dwelleth in the Heauens shall laugh and haue them in derision hee will breake their bandes and crush them in peeces like a Potters Vessell This the Prophet teacheth Psal 33. g Psal 33 10 11. The Lord breaketh the Counsell of the Heathen and bringeth to naught the deuises of the people The Counsell of the Lord shall stand for euer and the thoughts of his heart throughout all Ages Seeing therefore that the Doctrine of the Gospell is of God and that hee will dash them in peeces with a Scepter of Iron that stop the course of it we may truly conclude that the course thereof cannot be hindered Vse 1. The Vses of this point are many which I purpose breefely to point out that we may proceede First waigh with mee from hence the excellency of the word of God Who is ignorant what opposition hath been and is made against it What resisting and contradiction Yet it keepes on his course and hath his passage in the world and runneth through the whole Earth The Apostle declareth That the thinges which came vnto him turned rather to the furthering then to the hindring of the Gospell h Phil. 1 13. so that his bands in Christ were famous throughout all the Iudgement Hall and in all other places So he saith afterward in this Epistle which we haue in hand I beseech thee for my Sonne Onesimus whom I haue begotten in my bondes Was it not enough for the Apostle to labour when he was free and his Feete at liberty but hee must also spread the Net to catch men in Prison The light of Gods truth can neuer be put out the heat of it cannot bee smothered the power of it cannot bee broken Though the Teachers and Preachers of the word may bee stocked and stoned hewen asunder burned with the Fire slaine with the Sword clapt vp in Prison and fettered in chaines yet the word it selfe i Heb. 4 12. is liuelie and mighty in operation it entreth deepely it discerneth sharpely the thoughts and intentes of the heart True it is therefore the Ministers of the Gospell may be bound but the Gospell it selfe cannot be bound Their hands are bound and their feete are chained when the tongue is at liberty to vtter the gracious and glorious promises of the Gospell Nothing can binde the tongue but feare and infidelity If a man binde an Husbandman he hinders his sowing for he soweth with his handes but the teachers being bound the word is not bound for they sow with the tongue Let vt therefore acknowledge that the preaching of the Gospell hath in it a Diuine power nothing can be matched with it nothing can be compared vnto it The Deuill is called in the Scriptures by sundry Names to declare his power the God of the World the Prince of the Ayre the strong man that ruleth the House and he cannot be displaced and dispossessed but by a stronger But the Gospell is stronger then all the power of Sathan and is able to throw him out for it gathereth a Church where he hath his Throne and ruleth in the hearts of the Children of disobedience it deliuereth men from the power of the Deuill and bringeth them into the glorious liberty of the Sonnes of God If a man were in the shaddow of death and had one foote in Hell the word of God is able to bring him backe againe This is it which our Sauiour said to the seauentie Disciples when they returned from preaching the Gospell and confirming it by Miracles that followed it i Luke 10 18. I saw Sathan like Lightning fall downe from Heauen Where he teacheth that albeit Sathan be strong yet the Gospell is stronger so that he cannot stand before it He hath his ouerthrow by it and falleth downe before it as Dagon did before the Arke So the Apostle sheweth k Act. 26 18. that he was called and sent to Open the eyes of the blind that they might be turned from darknesse to light and from the power of Sathan vnto God We see it also in the example of Christ himselfe vpon the Crosse who conuerted the Theefe gaue him faith and repentance and assured him of eternall blessednesse in the heauens The Apostles were forbidden to preach the Gospell through the mallice and madnesse of the High-priestes they were apprehended and imprisoned they were scourged and euilly intreated yet they regarded not the wordes they despised the threatnings of all their enemies and continued to sound out the Gospell in all places Paul and Silas praied and sung Psalmes vnto God in prison and I gained the Iayler to the Faith l Acts 16 30. verifying that which the Apostle speaks in another place m 2 Tim. 2 9. I suffer trouble as an euill doer euen vnto bondes but the word of God is not bound Indeede sometimes it falleth out that the holy Seruants of God haue their hands tyed their feet fettered their bodies imprisoned their tongues cut out that they cannot speake to the people but euen then the word is not bound for then their constant suffering and patient bearing of the crosse doth as by a liuely voyce publish and proclaime the truth of the Gospell for which they suffer and serueth to win many to the Faith of Christ So then the patient suffering of the faithfull though they speake not with their tongues is as a solemne preaching and hath the nature of an effectuall Sermon to gaine many to the Faith Vse 2. Secondly wee see it is in vaine to set our selues against the Gospell of Christ and the Ministers of God that bring it vnto vs. True it is the World endeuoreth nothing more then to hinder the truth and to drowne all memory of the glad tidings of saluation but all their labour is lost and all their purposes shal be frustrate The Tyrants of the Earth may bind the professors of the Gospell but the Gospell it selfe they cannot binde and the course of it they cannot withstand Paul was cast into prison yet he freely preached the Gospell of the Kingdome to all that came vnto him Let all those that say it is in vaine to serue God and to pray vnto him know for a surety that it
chalenge the name of Saints Reason 2. Secondly the seruants of God must be Saintes to the end there may be a conformity and likenesse vnto him that hath had mercy vpon vs. It is requisite that there should be a resemblance betweene God and his people God is holy it is one of his names he is called the holy one Christ is holy and he is called the holy one of God Seeing therefore God is holy that hath called vs it followeth that holinesse belongeth vnto vs. The sonne beareth the Image of his father and thereby is easily knowne whose sonne he is If we be the sonnes of God we must expresse his Image in holines and true righteousnes This is it which Moses declareth and repeateth Leuit. 11. i Leuit 11. 44. I am the Lord your God be sanctified therefore and be holy for I am holy and defile not your selues with any creeping thing that creepeth vpon the earth Heereunto accordeth the saying of the Apostle Peter k 1 Pet 1. 14. 15. As obedient Children fashion not your selues vnto the former lustes of your ignorance but as he which hath called you is holy so be ye holy in all manner of conuersation because it is written be ye holy for I am holy If then he that is the God of all the Saintes be holy if it be one of his essentiall attributes so that he can no more cease to be holy then he can cease to be God the Saintes themselues must be Saintes not onely in name but in deed they must be transformd into a likenes of him they must shew the fruites of holines and be partakers of the diuine nature in that they flee the corruption which is in the world through lust Reason 3. Thirdly the faithfull are called by the name of Saintes that there might be a difference betweene that which we haue of our selues and that which wee receiue from God betweene the old man and the new man betweene our first birth and our second birth betweene nature and grace No man is a Saint by nature we haue not holines from our selues but we are strangers to it and that is a stranger to vs nay we are enemies to holines who loue nothing else but prophanenesse and desire to be any thing else then to be Saintes and holy The Apostle putting vs in mind of our first birth that we might so much the more magnify the grace of God which is marueilous and glorious in his Saintes saith l Ephe 2. 12. 13. Remember that ye being in times past Gentiles in the flesh and called vncircumcision of them which were called Circumcision in the flesh made with handes that ye were at that time without Christ and were Alians from the common wealth of Israell and were strangers from the Couenants of peomise and had no hope and were without God in the world but now in Christ Iesus ye which once were farre off are made neere by the bloud of Christ And to the same purpose he speaketh in the Epistle to the Colossians m Col 1. 21. 22. You which were in times past strangers and enemies hath he now reconciled in that body of his flesh through death to make you holy and vnblameable and without fault in his sight Seeing then that we are called to holines seeing we must as Children resemble our father and seeing God will haue a difference betweene our naturall condition and the estate wherein we stand by grace we may conclude that all such as are in the number of true beleeuers are also Registred in the number of true Saintes sanctified inwardly by the spirit of God Vse 1. Let vs now make vse and application of this Doctrine vnto our selues First wee see plainely heereby that there are Saintes vpon the earth that is men and woemen regenerate and sanctified The prophet Dauid saith n Psal 16. 3. All my delight is in the Saintes that are vpon the earth whereby it appeareth that there are two sorts of Saintes one in heauen the other on the earth one sort is the spirits of iust and perfect men the other such as are clothed with flesh who haue a righteousnes begun in them but are yet farre from perfection some that haue already receiued their Crownes that are already glorified not hauing spot or wrinkle or any such thing others that are yet in warfare against sinne the world and the deuill and carry about with them the remnants of naturall corruption Therefore we professe to beleeue in the Articles of our Faith the Cōmunion of Saints So the Apostle saith o 1 Cor. 6 1 2 11. Dare any of you hauing businesse against another be iudged vnder the vniust and not vnder the Saints Do ye not know that the Saints shall iudge the world And afterward 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 This serueth to reprooue all those which in scorne and derision mock the seruants of God and vpbraide them with their profession saying O you are a Saint you are of the little flocke you are an holy man A yong Saint an old deuil Thus is Religion made a Prouerbe and common by-word and thus are men come to sit downe in the seate of Scorners but heare this O ye contemners of God! and know that whosoeuer is not holye is prophane he that is not pure is impure he that is not a Saint of God is a bond-slaue of the Deuill there is no meane betweene the one and the other He that is not of the little flocke of Sheepe is of the great Heard of Goats and of the multitude of vnbeleeuers that shall be condemned He that entreth not in at the straite gate that leadeth to life walketh in the broad way and entereth at the wide gate that leadeth to destruction He that is not a Saint before hee dieth is a Deuill incarnate before his death This is that which our Sauiour speaketh concerning Iudas p Iohn 6 70. Haue I not chosen twelue and one of you is a Deuill Now he spake of Iudas Iscariot the sonne of Simon for he it was that should betray him This Iudas was not a Saint and he is pronounced to be a Deuill Now choose whether thou wilt be a Saint or be accounted a Iudas a Deuill a member of the deuill For he that is not in some sort changed renewed regenerated and sanctified in the inner man shall neuer see life If we begin not the way to saluation in this world we shall neuer be receiued into glory in the world to come This is the Doctrine which Christ preacheth to Nichodemus q Iohn 3 5. Verily verily I say vnto thee except that a man be borne of water and of the Spirit he cannot enter into the Kingdome of God So the Apostle saith r Ro. 8 13 14 If ye liue after the flesh ye shall
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first
they teach so they be not idle They are Ministers of the Church of England and therefore may preach in any part of the Land and are blamelesse Therefore there is no vnlawfull non-residency For God hath ordained saith the Å¿ 1 Cor. 9 14 Apostle That they which Preach the Gospell may liue of the Gospell Answere I answer they are not onely Ministers of England but of such a particular Congregation and haue their maintenance of such a particular Church and therefore are bound to imploy their labour in that particular place He that hath not a particular charge and Church to care for will care indeede for no Church as he ought to care For if that which is t Arist polit lib. 2. cared for of all is cared for of none then he that hath but a generall care of one place no more then of another commonly neglecteth all When God sent Ionah the Prophet to Niniue u Ion. 1 2 3. he sinned in going to Tarshish If he had preached neuer so duely and diligently in that Citty when God called him to another he had not discharged the duty of a good Prophet Besides whereas they say they are Ministers of England therefore sufficeth to preach in any corner or quarter of the Land they may as well say they are Ministers of Europe and consequently may preach in any part of Europe and be discharged in conscience of any farther duty to be required of them Nay some are so shamelesse as they dare openly auouch that they are as much bound to the Church of Ierusalem if they might haue accesse thereunto as to that people that called them and doe maintaine them Verily this argueth little learning and lesse conscience For this were to change a Pastor into an Apostle a limited office into an vnlimited and as great a wonder as to bring all the world into the circuit and compasse of a little Towne And we see it is directlie against the order of the Scripture which calleth them Ministers of such and such a particular Church x Acts 20 17. Phil. 1 1. Reue. 2 3. as of Ephesus of Pergamus of Sardi and the rest So when generall teaching y Math. 28 20 is Apostolicall particular is z 1 Pet. 5. 2. Heb. 13 17. Pastorall which is limited to a certaine place Againe it is a thing in it selfe vnreasonable and to the people iniurious that they shoulde receiue their Wages in one place and performe their seruice in another place that one should giue them their hire and another haue the profit of their paines Would not a man thinke he had wrong done him if he hyring a seruant another shoulde take the labour of his hands Or should that seruant be excused who hauing wages paid him by his Maister should apply himselfe in another mans work Or when a man hireth a shepheard to looke to his sheepe will hee not complaine if they be neglected and another mans sheepe fed and attended Or can such a shepheard thinke his duty discharged albeit he be neuer so diligent and watching in looking to the sheepe of another A Shepheard hath a particular Flocke to attend which hee must watch a Seruant must dispatch his worke that hath hired him Thus it ought to be with euery faithfull Minister he hath his speciall ground to Till his proper house to build his Flocke to feede his Citty to watch his Army to lead and may not wander out of the boundes and borders limited vnto him Obiection 7 Others alledge in excuse of this absence that many of them giue necessary attendance vpon their Lords and their Families and being their Houshold Chaplaines and so doing seruice to great persons are forced to bee absent from their Cures Answere I answere this sauoureth of couetousnesse or of ambition or rather of both They haue couetous hearts and aspiring mindes If they haue peculiar charges of their owne Who compelled them to be other mens Chaplaines Or if they be to attend vpon their Lords who compelled them to take the charge of Soules It was an vsuall thing among the godlie Kinges of Iudah to haue their Prophets at their elbowes to teach them to stirre them vp to good thinges and to keepe them from falling into sinne The Prophet Dauid had Gad the Seer belonging vnto him a 1 Sam. 22 5 2 Sam. 24 11 who was with him in his banishment and was as his Counsellour he was retained both in prosperity and aduersity with him And it is a commendable thing not only in Princes but in men of State and high place when they entertaine such for a loue of the truth to instruct them and their families in the knowledge of godlinesse when they esteeme them as the Ministers of God and giue them not single but that double honour which Gods word alloweth them and when they can be content to heare the Law at their mouthes and submit themselues to the obedience of that which is spoken vnto them in the Name of the Lord. Yea such as are so entertained may highly aduance Gods glory and doe great good with such great men and in such great Families if they regard to doe good seruice to God rather then to themselues if they doe not flatter to please men but deale carefully and conscionably in their places But such as are of high calling may haue attendance and sufficient seruice done vnto them by others that are without Cures and haue no charge of soules committed vnto them and as they are willing to entertaine them so they are able to maintaine them that they shall not liue of the Churches which they doe not instruct Obiection 8. Lastly they pretend that they teach commonly by themselues but continually by their substitutes They come often among their people and teach them by Curates which they haue set in their places and therefore they sinne not by Non-residency Answere I aunswer this often teaching is not sufficient where continuall watchfulnesse is required The Lord neuer said vnto him Teach often but preach the word in season and out of season He is accursed that doth the worke of the Lord negligently Iere. 48 10. Diligence is required where danger is feared The flockes that are in danger of the Wolfe b Gen. 31 40 Luke 2 8. Esay 62. 6. are watched day and night The Enemy is alwayes at hand and watcheth his aduantage by the absence of the Pastour If they could couenant and agree with the aduersary neuer to assault their charges but at cettaine times and seasons of the yeare and bargaine with him not to meddle in their absence they had some good pretence for their negligence and might bee ready to meete him when he commeth to tempt and seduce their people Againe they cannot bee discharged by a Deputy where they are to performe personall duty neyther are they freed from blame by other mens guifts where they are to practise their owne guifts These are
beseech you Brethren that ye acknowledge them that labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake The fift Commaundement calleth and comprehendeth all Pastours vnder the Name of Parents to teach vs to know those that haue begotten vs vnto the Lorde and to note the time the meanes and the person that hath brought that blessing vpon vs. It hath beene an old and ancient custome for men to celebrate their birth-day n Math. 14 6. as we see in Herod who vsually made a great Feast at it much more oughtest thou to make thy New-birth day wherein thou was borne againe and made the Childe of God a day of solemnity neuer to be forgotten and to reioyce therein aboue all thinges and times in the World This reprooueth those that regard not to heare them nor care to attend to their Doctrine For as God condemneth the absence of the Pastour from his owne people so he reprooueth the absence of the people from their owne Pastour Some hold of Paule some of Cephas some of Apollos and delight more in the guifts of a Straunger then in the Ministerie of him whom the Lord hath placed ouer them Obiection But may wee heare none but our owne Pastours What if they be vnapt to teach and vnable to instruct Answere I answere we may heare others and prooue many Spirits but we ought not willingly to bee absent from our owne assemblies where our presence and company is especially required I am no Patron of vnpreaching Prelats I wish them eyther reformed or remooued eyther amended or depriued If a man want foode at home he may lawfully aske Bread and take releefe abroad but when a man is plentifully stored or at least competently and conueniently prouided for at home it is a shame to take the Bread that is appointed for others Be it that other Pastours haue greater guiftes of learning of zeale of vtterance then our owne yet wee are bound to heare them to pray for them to attend vpon them as they attend vpon vs. He hath commanded euery o Prou. 5 15. Man to eate his owne Bread and to drinke the Water of his owne Cesterne contenting himselfe with his own estate not enuying the better estate of another Wee see how mercifully the Lord dealeth with those of the lower and poorer sort who haue little and the same homely prouision of fare in comparison of others that are full fed and fare deliciously euery day and are charged with many Children to bring vp yet p Deut. 8 2 Dan. 1 13 15. both they and their children are as healthfull in body and as strong in their Limbes as comely in countenance and as well graced in their outward persons as they that abound in Wealth and their Cuppes ouer-flow in all the dainties and delicacies of the World So we may be well assured that the Lord will much more prouide for our Soules and blesse that prouision that he hath appointed for vs albeit it be but meane and simple When a man is sicke in body he will preferre that Phisition which knoweth best the state of his body who is most likely to doe him most good although perhaps some other be better learned and deeper skilled Thus ought it to be with vs our owne Pastour which is the Physition of our Soules knoweth best our estate seeth whereof wee haue neede vnderstandeth the Nature of our disease and consequently is best able to restore vs to health againe He that hath more learning may profit by him that hath lesse may profit I say euen in knowledge For the Lord speaking by the mouth of his Minister whom hee hath in some measure furnished with guifts many times teacheth the wise by the simple and the great learned man by him that is inferiour to himselfe The Lord Iesus q Iohn 1 29. was oftentimes present at the Sermons of Iohn The Prophets that were extraordinarily called disdained not the Ministery of the Priestes r Hag. 2 11 12. but were content to learne the law of them This is the Lordes doing to aduance his owne glory and to humble the highest Teachers of the Church The Apostle hoped to profiâ— by the Romaines as Å¿ Rom. 1 12. they should by him Euery Congregation or Parish should consist of so many Christians as can meet at one assembly The Apostles directed by the Spirit of God were the Authours of this diuision and distinction who hauing conuerted many to the Gospell separated them and ordained them Elders not onely according to the number of their Citties t Reasons why the people should attend their owne Pastours but also according to their seuerall multitudes which are called Churches For euen as God hath distributed the Ciuill State of the World into Kingdomes Prouinces Shires Citties and other Dominions and hath ranged them into seuerall meetings so he hath diuided his Church into certaine and seuerall assemblies for the better ordering and edifying of them and therefore the distinction of particular Churches is not of humane inuention but of diuine institution Hence it may be concluded and inferred that one Pastour cannot be ouer all assemblies nor all assemblies vnder one Pastour Euery Shepheard must haue his owne Flocke and euery Flocke must know his owne Shepheard There is a neere band and mutuall coniunction betweene these two The Minister is charged with his owne people by the ordinance of God he must attend the Flock committed to his care and Cure ouer which the Lord hath made him Watch-man and Ouer-seer This is the knot that tyeth the people fast to their owne Pastour Euery one in the Ciuill State knoweth his owne Citty and to what company he and his whole house doth belong Euery Company in the Citty knoweth to what iurisdiction he belongeth So it ought to be in the Church of Christ euery particular Christian should be annexed vnto one certaine assembly and bee there enrolled as a member of that society to liue vnder the Ministery and gouernment thereof For where shall we rather hope to receiue good then vnder that Ministery which the Lord hath set ouer vs Or from whom rather shall we expect the blessing of God then from him whose labours he hath promised to blesse Hence it is that the Apostle saith u Heb. 13 17 Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accounts that they may doe it with ioy and not with greefe for that is vnprofitable for you Heere he addeth many reasons as it were vpon an heape to vrge vs to this duty If they watch for our Soules we also ought to waite vpon them If that they must render an account for our Soules we must also render an account of their labours bestowed vpon vs. If they must doe it with ioy and not with greefe we are charged by our obedience
of Paul toward Onesimus who was as deare vnto him as his owne bowels and therefore would haue him so receiued and respected as hee would receiue and respect his owne bowels Where we see that together with his petition he bewraieth and discloseth his affection toward him for whom hee maketh request This teacheth vs partly that to the end our request and commendation may take place and worke in him whom we beseech and entreat wee ought to shew our loue and make manifest our deare affection for him in the manner of making of our suit and supplication and partly that whosoeuer is truelie turned vnto God and repenteth of his sinnes from the bottome of his heart ought to be dearely beloued of vs yea albeit he were a Seruant a Fugitiue and one stained with much wickednesse For a sound conuersion of the hart doth blot out all reproach from the penitent and raseth out of our minds all remembrance of former offences as if they had neuer beene committed These are the generall obseruations now let vs discend to the particular doctrines Which in times past was to thee vnprofitable but now very profitable both to thee and to me We heard before that in these wordes one Argument is included to perswade Philemon to receiue his Seruant which is because howsoeuer he had beene vnprofitable now he was turned to be most profitable In which Wordes the Apostle maketh an allusion to name Onesimus which in the originall signifieth profitable It is an vsuall and common thing in the Prophets to allude to the Names of Men and Women of Citties and Countries and from thence to draw some profitable consideration and conclusion that thereby they may mooue to some vertue or condeme some vice or giue warning of some iudgement or set forth some mercy of God The like it were easie to shew in the New-Testament So in this place the Apostle putting Philemon in hope of receiuing profit by him alludeth to the Name of Onesimus that is profitable In like manner z Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the Heathen Poets vsing this Name hath a wise and worthy sentence The gifts of Enemies are not guifts nor profitable The last word is the same with the Name of this Seruant wherefore it is as much as if the Apostle should haue saide I doe not feare and doe not thou doubt but he will behaue himselfe answerable to my expectation and commendation giuen of him beseeming the profession of the Faith worthy his owne Name and will approoue himselfe vnto thee to be a right Onesimus that is thrifty and profitable Before he was Onesimus in name now he is so in deede before he held the Title now hee hath the truth before thou sawest the shaddow now thou shalt see the substance thou hast had experience of his vnprofitablenesse now shalt thou haue the benefit of the profit that he bringeth with him being made a new Creature in Christ Iesus We learne from hence a Doctrine 1. Christian religion maketh a man profitable and helpefull to others that before hath beene iniutious and hurtfull that Christian Faith or Religion of a man vnprofitable maketh him profitable and of one vnfit maketh him fit to euery good woorke The conuersion of men to the true Faith worketh the greatest change and alteration that can be and maketh them good profitable and helpefull vnto others that haue beene before vniust iniurious cruell and hurtfull This appeareth by the Prophesie of Esaias b Esay 11 6 7. where hee sheweth That the Wolfe shall dwell with the Lambe and the Leopard shall lie with the Kidde and the Calfe and the Lyon and the fat Beast together and a little Childe shall leade them the Cow and the Beare shall feede and their young ones shall lie together and the Lyon shall eate Straw like the Bullocke the Suckling Child shal play vpon the hole of the Aspe and the weined Childe shall put his hand in the Cockatrice hole These things are not litterally to be vnderstood but he meaneth by these Beastes men of a rauenous and brutish Nature who when they shall bee brought into the Kingdome of God and Church of Christ they shall lay aside their wicked and Woluish properties and become louing gentle kind and curteous one to another This the Apostle teacheth Ephe. 2 11. c Ephe. 2 11 12 13. Col. 1 21 22. Remember that ye being in times past Gentiles in the Flesh and called vncircumcision of them which are called Circumcision in the Flesh made with handes that ye were at that time without Christ and were Aliants from the Common-wealth of Israell and were Strangers from the Couenants of promise and had no hope and were without GOD in the World but now in Christ Iesus ye which once were farre off are made neere by the blood of Christ It is noted in the Words of the Prophet and of the Angell d Mal. 4 6. Luke 1 17. That Iohn the Baptist by the power and force of his Ministry shall turne the hearts of the Fathers to the Children and the disobedient to the wisedome of the iust Men to make ready a people prepared for the Lord. This truth is farther confirmed vnto vs by sundry examples as by the example of Paule toward others and others toward Paule Let vs looke vpon the example of Paule no man is ignorant that before his conuersion to the true Faith of Christ he was e 1 Tim. 1 13 1 Cor. 15 9. Actes 9 1 2. a bloody Persecuter an horrible Blasphemer and a cruell Oppressor one that made hauocke of the Church of God and sought to ouerthrow Religion but after hee was called to the knowledge of Christ he was turned into a new man he became gentle vnto all hee thirsted after their Saluation which is the sincerest Testimony of the soundest loue The like affection we see in the Iayler after his conuersion He had executed his office with all rigour and extreamity f Actes 16 24 33. He cast the Apostles into the inner Prison und made their Feete fast in the Stockes because hee would be more sure of them but immediatly after the feeling of the Earthquake the hearing of Paule the opening of the Prison the preaching of the Faith and turning of his heart He tooke them the same houre of the night and washed their stripes and was baptized with all that belonged vnto him Whereby we see the fruit of his vnfained loue after the truth of his vnfained conuersion Before he shewed his cruelty now he testifieth his Charitie before he manifested his rage now he declareth his Religion before we heard of his fury now we see his Faith The Iewes that crucified the Lorde of glory and shed innocent blood euen the blood of the Sonne of God g Act. 2 40 41 42 43 44 45 46 47. when they were exhorted to amend their liues and to saue themselues from that froward Generation they receiued his word they
thou shalt be a blessing I will also blesse them that blesse thee and cursse them that curse thee and in thee shall all families of the earth be blessed If then he will restore that which he hath taken away and make vp the breach that his hand hath made we cannot doubt of his liberality toward vs. The poore widdow had but an handfull of Meale in a barrell and a litle Oyle in a Cruze but they were encreased not wasted multiplyed not diminished vnto the time that the Lord sent raine vpon the earth 1 Kings 17 14. Whether therefore wee consider that the losse sustained for Christs sake and the Gospell is rather a sowing then a loosing and a laying vp rather then a scattering abroade or whether we consider that God is rich in mercy and the most bountifull rewarder of his seruants in both respects we conclude that lesser blessings are sometimes taken from vs that we may haue greater supplied vnto vs whereby our gaine is made better then our losse Vse 1 This Doctrine being duly waighed will be very profitable both to comfort such as are in trouble and to instruct such as are ignorant and to direct such in their obedience as wander out of the right way First let this be our comfort when we sustaine any losses or feele any wants though they be neuer so great though we must depart from lande and life yet in this case it shall be a gaine and aduantage vnto vs. For to gain and saue where we ought not is a certaine losse This gaine is little but the losse is great it is to enioy temporall things and to loose eternall it is a getting of the earth and a loosing of heauen a getting of substance and a loosing of the soule Miserable is this gaine and wretched is the lucre that is thus dearly bought purchased On the other side to bee content to forsake and renounce all for Christs sake shall in the end bring with it assured and perpetuall riches For what is it that we haue not receiued It is God that hath made vs not we our selues it is he that hath enriched vs and not we our selues and whatsoeuer we haue whether it be much or little we haue it not of our selues and therefore we hold all of him as Tenants at will he may re-enter and dispossesse vs of them when it pleaseth him so that we must render them vp into his hands when he calleth for them and be resolute to leaue them when he demandeth them of vs. Let vs not therefore shrinke backe for feare of trouble and persecution but set before vs the example of Christ who hath gone before vs f Heb. 12 2. he for the ioy that was set before him endured the Crosse and despised the shame and is set at the right hand of the throne of God The seruant must not be aboue his Maister nor the disciple aboue his Lord. Wee must account it an honour to beare about vs the markes of Christ Iesus in our body If we bee partakers of his afflictions and patience we shall also be partakers with him of his glory This is it which he exhorteth vs vnto vnto Math. 16. If any man g Math. 16 24 25 26. wil follow me let him forsake himselfe and take vp his crosse and follow me for whosoeuer will saue his life shall loose it and whosoeuer shall loose his life for my sake shal finde it for what shall it profit a man though he should win the whole worlde if he loose his owne soule Or what shall a man giue for recompence of his soule Whosoeuer is not thus perswaded and resolued for the profession of the Gospell and the faith of Christ and the witnessing of the truth to endure tribulation and to suffer persecution is not yet a Christian in deed but in name not in heart but in shew So then howsoeuer we be afflicted and made sorrowful for a season yet the time will come when our soules shall be comforted and we haue our heads lifted vp which blessed day wee ought to attend with all patience and desire with earnest Prayer Vse 2 Secondly seeing God sometimes depriueth his dear Children of outward and earthly blessings but rewardeth them with heauenly it serueth notably to instruct vs in the right meaning and vnderstanding of the reason annexed to the fift Commaundement where such as h Exod. 20 12. Ephes 6 2 3. Honor Father and Mother haue a promise of a special blessing made vnto them that they shal liue long vpon the earth Where we see that godly Children haue the promises of this life made vnto them For Godlinesse i 1 Tim. 4 8. is profitable vnto all things and hath the promises both of this life and of the life to come And on the other side the fearefull Iudgements of GOD are oftentimes vpon rebellious and disobedient Children The Wise-man sayeth k Prou 30 17 The eye that mocketh his Father and despiseth the instructions of his Mother let the Rauens of the valley pick it out and the yong Eagles eate him Obiection But we see it come to passe many times otherwise then hath bin spoken of and some wil obiect that wicked persons disobedient Children liue long and contrarywise good men obedient Children do oftentimes die quickly they prolong not their dayes to old age but depart hence in the prime of their youth Answere I answere first touching the vngodly then concerning the godly The vngodly indeed do continue long vpon the earth and die ful of daies but it is to their farther vengeance and to heape vp wrath against the great day of the fierce wrath of God and to fill vppe the greater measure of their sinnes that God also may fill vnto them the greater measure of his Iudgements This we see in Caine who was tormented with feare of punishment and gripings of Conscience and horror of hell and feeling of sinne which was worse vnto him then many deaths It had beene a great benefit to him if he had died so soone as he had bin borne for then he had not sinned so horribly then he had not murthered his natural brother so shamefully then he had not offended God so outragiously but now the longer hee liued the more sinnes he committed and the greater iudgements he deserued and the heauier tormeats he endured This we may say of all the vngodly who commit sin with all greedinesse and consequently liue to their heauier punishment But concerning the godly l The reasons why the godly oftentimes die quickly hee calleth them many times out of this present life betimes vnto himselfe and prouideth far better for them then if he had giuen them a long life For he taketh and translateth them from the miseries of this world to the ioyes of eternall life And it is often good for vs that the Lord take vs soone from hence for as thereby he bringeth vs to a better
Apostle Iames signifieth and setteth downe when he calleth the tongue a world of wickednesse and an vnruly euill a Iam. 3 7 8. Chap. 3. The whole nature of Beastes and of Birdes and of creeping thinges and thinges of the Sea is tamed and hath beene tamed by the nature of man but the tongue can no man tame The profit of this study together with the hardnesse is noted by the same Apostle in the same Chap. b Iam. 3 2. If any man sinne not in word he is a perfect man and able to bridle all the body Now because it is so excellent and difficult a study to guide and gouerne the tongue aright we must know that there is an Art and Science thereof to be learned and diuerse rules and precepts to be obserued that wee may knowe when to speake and when to holde our peace There is no Art whatsoeuer attained vnto without knowledge practise and experience The first lesson that we must learne in this study is to craue of God his assisting grace that may make this labour easie and the worke pleasant vnto vs without which we shall finde it vnpossible to holde in the Raines of our vnruly and vntamed tongues Hence it is that the Prophet saith c Psal 141 3. Set a watch ô Lord before my mouth and keepe the doore of my lippes Declaring thereby that of our selues we are not able to gouerne our tongues And againe he saith else-where d Psal 51 17. O Lord open thou my lippes and my mouth shall shew forth thy praise If God do not open our mouths we can neuer order our tongues as we ought Before we speake we must diligently consider what we speake and to what end The Wise-man telleth vs e Prou. 18 13. That he which answereth a matter before he heare it it is folly and shame to him To this purpose the Apostle teacheth vs To be slow to speake and swift to heare This vertue appeared notably in Elihu Iob 32. Who waited till Iob had spoken for they were more auncient in yeares then hee In our speaking we must be carefull that our wordes be gracious and seasoned with wisedome truth reuerence modesty meekenesse and sobrietie as it were with Salt which are contrary to the foolish rotten and gracelesse talke that aboundeth in our dayes wherein men are growne to be very Beasts f Ro. 3 13 14. Their Throat is an open Sepulcher they vse their tongues to deceit the Poyson of Aspes is vnder their Lippes their Mouth is full of cursing and bitternesse Nay the venome and Poyson of their tongues is worse then the poyson of Serpents and yet they would thinke themselues greatly wronged if they should be charged to be as a Brood of Adders and a Generation of Vipers For who knoweth not that the Serpent cannot hurt a man except he be present to see him and bite him but such as haue not learned to rule the tongue that is vnruly and to gouerne it from breaking out into vngodly and curssed speaking which is the Deuils Language doe hurt men as well absent as present as well farre off as neere at hand as much when they are from them as when they are with them The holy vse of the tongue is the g Esay 19 18. language of Canaan which we must all couet to speake that it may bee ordered according to the Word and will of GOD. But when the tongue which is an excellent Member giuen vnto vs of God to praise and glorifie his Name is abused h Iames 3 6. it is kindled by the fire of Hell according to the saying of the Apostle Iames Chapter 3. The Tongue is Fire yea a World of wickednesse so is the Tongue set among our members that it defileth the whole body and setteth on fire the course of Nature and it is set on Fire of Hell This he setteth foorth more at large in the wordes following and exhorteth vs that the harder it is to rule the tongue the more care we should vse in the gouernment of it and apply it to the honour of God and the good of our Neighbour Hence it is that he reprooueth those that one while are blessing another while are cursing with it blowing sometimes hot and sometimes cold sometimes praying to God and anone rayling at and reuiling their Bretheren i Iam. 3 10 11 There-with saith he blesse we GOD euen the Father and therewith cursse we Men which are made after the similitude of GOD out of one mouth proceedeth blessing and curssing my Brethren these thinges ought not to so to be Doth a Fountaine send forth out of one place sweete Water and Bitter c. Let vs then vse such meeknesse and moderation in our speech as that we doe not breake out into Choller let our answeres be soft and milde that anger be not kindled nor encreased nor continued If any shall reuile vs and rage against vs our dutie is to blesse and not to raile This is the Commaundement of Christ k Math. 5 44. I say vnto you loue your Enemies blesse them that cursse you do good to them that hate you and pray for them that hurt you and persecute you c. Thus doth the Apostle Peter speak l 1 Pet. 3 8 9. Loue as Brethren be pittifull be courteous not rendring euill for euill neyther rebuke for rebuke but contrariwise blesse knowing that ye are thereunto called that ye should be heirs of blessing If the least occasion of strife and contention arise among men it cannot be decided nay nor heard without such bitter tants reproaches as ought not to be nor to breake out among Brethren We ought to bee of a patient Nature and follow the example of God who beareth with vs al. The Apostle Iude affirmeth m Iude 9. That Michaell the Archangell when he stroue against the Deuill and disputed about the body of Moses durst not blame him with curssed speaking but saide The Lord rebuke thee Where we see that the Arch-angell abstained from all railing hauing to doe with the Deuill the greatest enemy of God and his people Be it that we haue to deale with bad men and such as are notoriouslie euill yet we must not take liberty to our selues to vse reuiling speeches to brawle and contend seeing the Angell would not do it and he would not do it against a worse aduersary then wee haue or can haue any We must commit reuenge vnto God who hath saide Vengeance is mine I will repay Marcus Aristarchus c. Touching Marke mentioned in this place we haue spoken already and declared out of the Actes of the Apostles that he was a Iew of the circumcision and called to be an Euangelist n Euseb lib. 3. cap. 39. who also wrote one of the Gospels as he had learned of Peter It appeareth that his Parents were well acquainted with the Apostles and receiued them into their house whereby it came to passe that Marke
If a man see his Corne that is in the fielde stand at a stay and not shoote forward he conceiueth little hope of any plentifull Haruest If we set a Scholler to Schoole and he alwaies continue in the same forme and neuer come forth in his learning we will by and by coniecture he will prooue a Dunce Or if we see a Child that doth not grow in strength and stature we vse to say he will neuer be a tall man he will neuer be but a Dwarfe So is it with all those that haue Å¿ Ieremy 4 4. had the plough of Gods word brought in among them and the ground of their hearts sowed with the precious and immortall seed t Luke 8 11. of the word and their hearts moystned with a gratious raine u Deut. 32 2. as it were the showre vpon the hearbs and yet continue dry and barren without any fruit it is to be feared that they will shortly fall backe and wither away If we haue beene brought vp in the Schoole of Christ and haue heard the x Acts 13 25. Lecture of the Law and Prophets nay of Christ and his Apostles read vnto vs and often sounding in our eares and yet find no accesse of knowledge or encrease of obedience we may looke euery day to be thrust out of this Schoole yea to see the Schoole dissolued and turned to another vse If we haue had both y 1 Cor. 3 2. Heb. 5 13 14. Milke and Meate brought vnto vs and placed at the Table of the Lord full fraught with all delicates z 1 Pet. 2 2. And yet neither as New-borne Babes desire that sincere Milke of the word that we may grow thereby nor yet know that strong meat belongeth to them that are of age that in the end we may a Ephe. 4 13. all meete together vnto a perfect Man and vnto the measure of the age of the fulnesse of Christ certainely we shall alwaies remaine as Children wauering and carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lay in wait to deceiue But if wee feele the weakenesse of our Faith and the rest of the Graces of Gods Spirit and vnfainedly desire the encrease and supply of them he will fulfill our desire and we shall know to our endlesse comfort that our desire is not in vaine yea to feele the weaknesse of Grace is of Grace to see the weakenesse of Faith is of Faith and that which is yet more hee accepteth the desire to beleeue in Christ as Faith it selfe the desire to repent from dead works as repentance it selfe the desire to be reconciled to God as reconciliation it selfe They are pronounced b Math. 5. Blessed that hunger and thirst after righteousnesse because they shall be satisfied Whosoeuer is a thirst hath promise made vnto him c Reuel 12 6. Iohn 7 38. That he shall haue the Well of the Water of life freely giuen We know by a naturall feeling what hunger and thirst is and when wee are hungry when thirsty and when not Properly we are d who are said to hunger after righteousnesse hungry when we are empty and thereby waxe faint and feeble and finding both our emptinesse and weakenesse desire meate to satisfy and content vs. Properly we are thirsty when we feele a drowth or drynesse in vs and desire some drinke to refresh vs. In like manner and by good proportion they are said to hunger and thirst after righteousnesse that feele they want it and would faine haue it If wee feele our selues to be out of Christ and doe long after the blood of Christ to be redeemed with it and to be iustifyed by it then we truely doe hunger after Christ Thus much touching this Doctrine which ariseth onely by comparing this Salutation with other Scriptures Demas and Luke my fellow-helpers In these wordes also by conference of other places ariseth a good instruction to vs that professe the Gospell of Christ Iesus For this is he of whom he was forsaken as he sheweth 2. Tim. 4 10. e 2. Tim. 4 10. Demas hath forsaken me c. Hee is called in this place a fellow-helper of Paul yet the vanity of this world drew him backe being ouercome with the toyle and trouble that accompanied the professors of the truth and the preachers thereof He doth not meane that he had cleane renounced the Gospell and was become a back-slider and cut off from the Church as a rotten member but he shrunke backe for his aduantage or because he was loath to suffer aduersity with the people of God as it he should haue said he preferred the loue of the world before the loue of God But whether euer he recouered himselfe or not and renounced the world which he ouermuch loued we haue not so full and faire a warrant as we haue for Marke seeing Paule endeth with forsaking of him and the Scripture leaueth him in the imbracing of this present euill world so that his repentance is vncertaine vnto vs. Beholde heere how this man is set as vpon a Stage or Scaffold a and marke of infamy branded vpon him for euer so long as the world shall continue and the name of Christ Iesus shal be preached because he withdrew himselfe from the paines and publishing of the Gospell and from the company of Paule waxing dainty and delicate louing his owne ease and pleasure too much Doctrine 3. Many that seeme forward in the profession doe afterward fal backward From hence we learne that many which seeme faithfull and forward in the profession doe afterward fall backe and giue ouer Such as seemed to haue life in them are become dead such as seemed to haue heat in them are starke cold such as did runne a great pace and led the way to others doe now some of them stand still many runne back-ward and others doe wander out of the way and others hinder those that would enter into the right way These first giue their names to Christ and afterward shake handes with the world and imbrace the friendship thereof We see this truth verified vnto vs by sundry examples and lamentable experience of all times Iudas was chosen to be one of the twelue Apostles yet he fell away dangerously and desperately he became a Traitor and a Deuill according to the saying of our Sauiour f Iohn 6 7. Haue not I chosen you twelue and one of you is a Deuill To this purpose the Apostle Iohn describeth such back-sliders Chap. 2. g 1 Iohn 2 19. They went out from vs but they were not of vs for if they had beene of vs they should haue continued with vs. Heereunto commeth the Parable propounded by Christ Math. 21 28. h Mat. 21 28. A certaine man had two sonnes and came to the elder and said Sonne goe and worke to day in my Vineyard but he answered and said I will not yet afterward he repented himselfe and
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
due debt vnto him whatsoeuer Philemon had Doctrine 5. Althogh christian religion do not take away the degrees of persons yet it maketh vs all equall in Christ From hence wee learne that wee are all of vs equall before God and our Brethren in Christ Iesus our Lord. Although Christian Religion doeth not take away the difference of persons and conditions before men but aloweth some to be high and some low some aboue and others beneath some to be Maisters and others to be Seruants yet it maketh vs alike and equal before God inasmuch as it causeth vs to be brethren in Christ This truth hath plentifull confirmation out of the books of Moses where al the Iewes of what quality and condition soeuer they were are oftentimes called brethren The poore are named the y Deut. 15 7 2 11 12. 17 20. Brethren of the rich the Debter is called the Brother of his Creditor the Seruant is Brother to the Maister the King set ouer them must not lift vp his heart aboue his Brethren This is it which Dauid confesseth in many places of the Psalmes z Psal 22. 22. and 22 8 9. I wil declare thy Name vnto my Brethren in the middest of the Congregation I will praise thee And in the 122. Psalme hee wished prosperity and would procure the good of Gods house for his Brethrens and Companions sake Where wee see that albeit he were the King of Israell and sate in the throne of glory and seat of dignity aboue them yet he refuseth not to cast himselfe into a common condition with others and to giue them the honour of his brethren This is it which the Prophets teach euery where a Ier. 31 34. They shal teach no more euery man his neighbor and euery man his Brother saying Know the Lord for they shall all know me from the least of them vnto the greatest of them saith the Lord. This is it which Christ speaketh to his Disciples b Math. 23 8. Be not ye called Rabbi for one is your Doctor euen Christ and all ye are Brethren The like precept the Apostle enioineth and the same rule he deliuereth to the Romans chap. 12 16. Be of like affection one toward another be not high-minded but make your selues equall to them of the lower sort be not wise in your selues And to the Phillippians Chap. 2 3. Let nothing be done through contention or vaine-glory but that in meekenesse of mind euerie man esteeme other better then himselfe Againe to this purpose hee writeth to the Galathians c Gal. 3 27 28 All yee that are baptized into Christ haue put on Christ there is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus All these Testimonies of the Old and New Testament do fully and euidently teach vs that howsoeuer the Gospell permitteth and prescribeth the differences and degrees of persons that some be Lords and others beare themselues as seruants yet it alloweth and maketh them to be equal in Christ to be brethren and Sisters in the common faith all members of Christ all pertakers of the same hope al heires of the same kingdome Reason 1. And what can be more plaine then this principle First it is the nature property of God to accept no mans person An high place a noble byrth a comely personage are much respected amongst men and such persons are highly aduanced and preferred But it is not so with God for in his election of vs to life in his calling of vs in his iustifying of vs in his sanctifyeng and sauing of vs he respecteth not whether we be high or low rich or poor learned or vnlearned he chooseth he calleth he iustifieth he sanctifieth he glorifieth the bond as well as the free the low as well as the high the Seruant as well as the Maister This is it which the holy man Iob setteth down d Iob 34 18 19. Wilt thou say vnto a King thou art wicked Or to Prince ye are vngodly How much lesse to him that accepteth not the rich more then the poore for they bee all the workes of his hands To this purpose the Apostle Paule speaketh e Rom. 2 9 10 11. Gal. 2 6. Act 10 34 35 Deut. 10 17. 2 Chro. 19 7. Prou. 24 13. To euery man that doth good shall be glory honour and peace to the Iew first and also to the Grecian for there is no respect of persons with God Likewise the Apostle Peter teacheth this in the Sermon that hee preached vnto the Gentiles Of a truth I perceiue that God is no accepter of persons but in euerie Nation hee that feareth him worketh righteousnesse is accepted with him Seeing then this is the Nature of God that he regardeth not the outward apearance and countenance of men we must know that he respecteth all as equall and alike Reason 2. Secondly Christ Iesus accepteth all that beleeue in him as his Bretheren and members of his body euen flesh of his flesh bone of his bones This is it which he speaketh to Mary Magdalen after his resurrection when he had appeared vnto her and manifested himself vnto her f Iohn 20 17. Go to my brethren and say vnto them I ascend vnto my Father and to your Father and to my God and to your God Where he sheweth that God is a common Father that all the godly are as brethren one to another Likewise the Apostle writeth to the Hebrewes g Heb. 2 11 12 He that sanctifieth and they that are sanstified are al of one wherefore he is not ashamed to call them Brethren saying I will declare thy name vnto my Brethren in the midst of the Church I will sing praises to thee The Lord Iesus is infinitely aboue vs h Phil. 2 6. who being in the forme of God thought it no robbery to be equall with God and we are poore wretched and miserable men yet he is ashamed of no man except we first bee ashamed of him He will deny no man he will reiect no man except wee first do deny and reiect him If then Christ do vouchsafe to account and accept vs as his bretheren we must needs acknowledge an equality and brotherly fellowshippe among all the faithfull that are in Christ Reason 3. Thirdly all the godly that are truly regenerate are adopted to the hope of the kingdome of glory and are redeemed by the blood of Christ It is not Gold or Siluer or Pearles i Psal 49 7. 1 Pet. 1 18. or the treasures that are in the world could pay a price sufficient to redeeme and ransome our soules it is the precious blood of Christ alone that must purchase our peace as of a Lambe vndefiled and without spot Now he came into the world to seeke and to saue that which was lost he came not to call the righteous but sinners to repentance How meane
soeuer our places how simple soeuer our persons how base soeuer our conditions are we haue as good a title and as great an interest in the death and passion of Christ as they that shine in the world that are clad in Purple and fare deliciously euery day And as these haue redemption by him so God affordeth to them the meanes of saluation as wel as the mightiest Monarkes vpon the earth The poore man hath the word of God offered to him reade vnto him and preached vnto him as well as the rich he hath the Sacraments of God prouided for him as well as for them that are of high place he may pray vnto God as freely as comfortably as chearefully as the great men of the earth and he hath a gracious promise to be heard and respected as well as they Though thou farest hardly and meanly at home k Prou. 9 2. Math. 22 1. yet God hath prepared thee a feast and biddeth thee to his Table richly furnished and plentifully stored with all prouision Though thou do not iet vp and down in Silks and Veluets and hast no gorgeous attire to put on yet God hath l Rom. 13 14 prouided thee a better garment he giueth thee his owne sonne to put on and clotheth thee with his righteousnesse which shall couer all thy shame that thy nakednesse shall neuer appeare in his sight So then seeing God accepteth no mans person seeing Christ vouchsafeth to call vs Bretheren and lastly seeing the faithfull haue redemption by his bloode it followeth necessarilie that our Christian Religion and Faith in Christ doe make all persons after a sort equall as Bretheren and Sisters of one and the same Father and Family and Ioynt-heyres of one and the same Kingdome that is immortall and neuer fadeth Vse 1 The Vses of this Doctrine are many putting vs in minde of sundrie good duties First seeing that in Christ who is the elder brother of the house we are al made Brethren and Sisters together hauing one Father which is God one Mother which is the Church one inheritance which is heauen it is our duty being neerely ioyned by so strong bands and in so fast and firme a society to loue one another to seeke the good one of another and to cut off all occasions of discord and diuision that may arise among vs. For shal such as are members of one body be diuided one against another Or shal such as are the deare Children of the same Father nourish hatred and hart-burning among themselues Or shall such as are parts of the same family foster mallice in their hearts and follow contentions and emulations to the ruine one of another My Brethren we see these things are but these things ought not so to be How shall God be our common Father if wee liue not together as louing Brethren Or how shall he call vs his children if we behaue our selues as strangers or enemies one to another This Brotherly loue is the roote of all good duties to be performed where it is wanting there is nothing but strife and sedition and all manner of euill workes This is the old commandement m Leuit. 19 18 That we loue our Neighbors as our selues This is the new commandement giuen vnto vs n Iohn 13 34 That we loue one another Seeing therefore there is one body and one spirit one Faith and one Father one Church and one Baptisme let vs support one another by loue and endeuour to keep the vnity of the spirit in the bond of peace This is it which the Apostle prooueth when he hath shewed o Colos 3 11 12 13. That there is neither Grecian nor Iew neither circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things he addeth As the elect of God holy and beloued put on the bowelles of mercies kindnesse humblenesse of mind meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue euen so do ye and aboue all these thinges put on loue which is the bond of perfectnesse When a Controuersie contention arose in the houses of Abraham and Lot among their seruantes though there were a great difference and disparity between them yet Abraham saide p Gen. 13 8. Exodus 2 13. Acts 7 26. Let there bee no strife I pray thee between thee me neither between thy Heardmen my Herdmen for we are Brethren This is that whereof the Prophet putteth vs in mind and offereth to our consideration q Psal 133 1 3 Behold how good and comely a thing it is Brethren to dwell euen together there the Lorde hath appointed the blessing of life for euer To this purpose the Apostle saith r Ro. 12 10 11 Be affectioned to loue one another with Brotherly loue in giuing honour go one before anothee not sloathfull to doe seruice feruent in spirit seruing the Lord. It cannot bee denied but many occasions of iarres and ianglings arise among men and the more they are giuen to the world the more they are wrapped and intangled in them the lesse desire and delight they haue to be loosed from them Hee that is giuen to contention shall alwayes feede himselfe vpon it and neuer want matter to keepe him in it But would we know what is the cause of so much hatred malice that remaineth among vs Heereupon it ariseth euen from hence that we forget that we are Brethren and do all looke for one and the same inheritance Vse 2 Secondly seeing the Gospell of Christ teacheth vs to account our selues as brethren albeit it take not away the degrees of persons the differences of Callings it serueth as a good instruction to all Superiors to vse all mildnesse and moderation patience and meekenesse towards those that are their Inferiours and placed vnder them and to teach them not to contemne and abhorre them not to despise and disdaine them For howsoeuer there be one way a great inequality betweene them in matters of this world and in the things of this life inasmuch as God set superiors aboue vs in an higher place and requireth subiection reuerence and obedience of those that are beneath yet in another respect they are matches and equals hauing a like portion in Christ and a like interrest in the meanes of saluation Wee see in many things of this life the Lord maketh no difference betweene high low betweene Prince and people True it is their foode is daintier but are their bodies stronger Their attyre is costlier and their apparrell finer but are they kept the warmer They may haue greater helpe of the Physitians but can they deliuer them from death They may haue a more costly Coffin a a more sumptuous Tombe and a greater train following them to the graue but can these things helpe the soule No no the Prophet is plaine and experience shoulde make vs able to see it and wise to