we see Christ is made the Author and finisher of our saluation Reason 2. Secondly to put a difference betweene the Creator and the Creatute betweene the things pertaining to God and the things pertaining to men No creature is to be beleeued in nor any blessing that we receiue from Christ We beleeue the Church not in the Church the Communion of Saintes not in the Communion of Saints the forgiuenesse of sinnes not in the forgiuenesse of sinnes as wee shall see afterward Seeing therefore we haue Iustification and saluation from no other then from Christ and seeing we must make a difference and distinction betweene him and all other creatures it foloweth that we must beleeue in him and fasten our Faith as a sure Anchor of our soul vpon him Vse 1. Let vs see what are the Vses of this Doctrine and how wee may profitably apply it to our instruction and edification First seeing it is our dutie to beleeue in Christ we learne that Christ Iesus is true and eternall God equall with his Father to be worshipped and glorifyed together with the Father the blessed spirit This serueth to conuince the Heresie of the Arrians Iewes Turkes Persians and sundry other Infidels who deny the Deity of the sonne of God and cast him downe into the row and ranke of meere creatures who notwithstanding f Phil. 2 6 10. being in the forme of God thought it no robberie to bee equall with God at whose Name euery knee must bowe both of thinges in Heauen and things in earth and things vnder the earth Therefore we saw before that the Apostle in his salutation wisheth Grace and Peace to come vpon them to whom he writeth this Epistle as well from Iesus Christ as from God the Father If Grace and Peace come not onely from the Father but from the Sonne it followeth that he is God equall with the other Hence it is that he sayth in the Gospell g Iohn 14 1. 11 and 12 44. 10 30 and 14 11. 9 38 Ye beleeue in God beleeue also in mee let not your heart be troubled And againe He that beleeueth in mee beleeueth not in me to wit an ordinary man as they falsly imagined but in him that sent me And in another place Beleeue me that I am in the Father and the Father is in me I and my Father are one So when Christ had restored sight on the Sabaoth day to him that was borne blinde he sayd Lord I beleeue and worshipped him Whereby we see that whosoeuer is without the Sonne is also without the Father he that beleeueth not in the Sonne beleeueth not in the Father Hee that worshippeth not the Sonne Worshippeth not the Father So then this is a certaine and inuincible Argument of the Deitie of Christ that wee are to beleeue in him forasmuch as Faith is a Worshippe due onely vnto God Vse 2. Secondly seeing it is a principle necessarie to be holden of al men that we must beleeue in the Son we must put a difference betweene these sayings to beleeue God to beleeue in God For albeit hee that beleeueth in God beleeueth God yet it is not so on the contrary euery one that beleeueth God doth not by by beleeue in God The Deuils themselues as we shewed before do beleeue God they beleeue Christ they confesse him to bee the son of the Father they know him to be the Iudge of the Worlde the Sauiour of mankinde the holy one of God and yet they doo not beleeue in him they put no confidence in him they looke not for life and saluation from him but are assured they are reserued to destruction This maketh them cry out in h Math. 8 29. the Gospell Why art thou come to torment vs before the time And the apostle Iames sayth i Iames 2 19. The Deuils beleeue and tremble They beleeue God touching his Nature and attributes they beleeue Christ touching his Person Natures and Offices They beleeue the Holy-Ghost touching his Person and Guifts They beleeue there is a Church and singular prerogatiues imparted to it and bestowed vpon it And albeit our Faith must goe beyond the faith of the Deuils yet they goe farther then many professors of the Gospell among vs that haue no knowledge of these things So then it is required of vs not onely to beleeue that there is a Sauiour of the world but wee must beleeue that he is our Sauiour beginning our saluation in this life and perfecting it in the life to come This confuteth the Popish opinion that holdeth that wee may beleeue in the creatures as well as in the Creator in the Saints as well as in Christ in mortall men as well as in the eternall God They teach that wee may beleeue not onely the Church but in the Church not onely Moses k Rhem. Test vpon Rom. 10. but in Moses not onely the Prophets but in the Prophets Wee are charged to beleeue in the blessed Trinity in God the Father in God the sonne and in God the Holy Ghost but l Ruffin in Symbol when the speech is not of the God-head but of the Creatures and Mysteries we are not taught to beleeue in them and therefore we are no more to beleeue in the Church then to beleeue in baptisme in the resurrection of the bodie the Communion of Saints and in the participation of glory We are indeede to beleeue m Exod. 14 31 2 Chro. 20 20 Moses and the Prophets that they spake not of themselues that their word is not the worde of man that they ran not before they were sent but we are not to beleeue in them We are indeed to beleeue Peter and Paule n Angast tract 2â— in Iohan. but not in Peter and Paule Wee are to beleeue the Scriptuers but not in the Scriptures o Euseb Emissen de Symb. hom 2. for that were to bestow vpon the seruant the honour of the Lorde and to giue to man that which is proper to the diuine Maiesty Wee must beleeue in Christ Iesus our onely sauiour as for those that beleeue in any other or seek saluation in any other then in Christ whether in Saints or in Angels or in themselues they beleeue not in Christ as in their onely Sauiour For p Cyprian de duplic martyr he beleeueth not in God who doth not place in him alone the trust of his whole felicity who doth not put his affiance in him who doth not depend vppon him who is not assured of his good will and fauour looking for saluation from him and for deliuerance from all euils Vse 3. Lastly seeing it is necessary for vs to haue faith in Christ it is our dutie to vse all meanes to attaine to this Faith Many there are which are deceiued in thinking they haue it who indeede haue it not These suppose they are full of Faith who are as empty vessels and neuer tasted the sweetnesse of it as
he read ouer his owne Title and cast backe his eyes to consider what he began to write who if hee dwell vpon the matter is not to be accounted long but if he wander and straggle from it euery sentence is too too long and tedious The Epistle with which I deale I confesse is short the Commentary which I haue written vpon it long howbeit I haue bin carefull to remember the former rule and to keep me close to the present subiect and therefore hope to obtain pardon with patience One of the Ancients said of Carthage that contended so much and so long with Rome in emulation for greatnesse and Empire It is better to say nothing then to speake a little Much more may this be said of this Noble and Diuine Epistle wherein the Apostle doth so discouer his affections and stirre vp the affections of others that too much cannot be spoken of it Touching the Epistles of Paule some were written vnto whole Churches as that to the Romanes Corinthians Galathians c. Other were written to particular persons as two vnto Timothy one to Titus and this to Philemon Notwithstanding we must vnderstand that howsoeuer they were priuately directed to certaine men yet they were inspired of God and penned by the Apostle for the benefit of the whole Church For if respect had onely beene had to those vnto whom they were purposely and principally intended many thinges b Caluin comment in 1. Timoth might haue bin spared which are euery where dispersed and handled in them This appeareth expresly in the Epistle to Titus the which albeit it carry his Name alone whom Paule left in Candy c Titus 1 5. To redresse the thinges that remaine yet the scope of Paul was to profit the whole Church as we see in the finishing of the matter when he shutteth vp the whole in this manner d Titus 3 15. Grace be with you all The Inscription is to one but the conclusion is made to many euen all the elect So ought wee to apply vnto our selues such heauenly instructions as are handled in this Epistle no lesse then if it were particularly sent vnto euery one of vs from God The Bookes of the New-Testament may be ranged and ordered into three sorts whereof part are Historicall part Doctrinall and part Propheticall to omit the e Athanas in Synopsi distributions of others The Hystoricall are so called because they describe the History of Christ our Sauiour as the foure Euangelists or of the Apostles and the Church gathered by them as the Actes of the Apostles The Dogmaticall are such as are called the Epistles of the Apostles not that such f Paraeus comment vpon the Epistle to the Rom. as comprehend the History of Christ doe not also containe the Doctrine of Christ and of saluation by Christ but because these doe most especially handle the same True it is the Apostles laboured in preaching the Gospell and publishing it by liuely voyce in what places and to what persons and at what times soeuer they could but because they could not alwaies dwell among the Churches and guide them with their presence which once they had planted neither yet were able to see them all in the face and to speake vnto them mouth to mouth it pleased God to moue them and direct them to set downe in writing compiled in forme of Epistles the sum of Christian Doctrine touching piety toward God Faith in Christ and loue toward men but most especially concerning the miserable estate of man through his fall and of the remedies of this misery concerning the Person and Offices of Christ the mediator concerning the benefit of free Iustification by Christ and of the liuely fruits thereof which ought to shine forth in all them that are Iustified The Propheticall Booke is onely the Reuelation of Iohn which vnder certaine Types foretelleth the state of the Church to come both the combats which it shall endure and the victory which it shall receiue The Heretickes that liued in former times raised vp from the pit of hell by Satan himselfe to disturbe and destroy the faith of many haue called sundry of these Cannonicall Bookes of Holy Scripture into Question and reiected them altogether as Bastards or counterfeits Faustus the Maniche as S. Augustine witnesseth was not ashamed to open his blasphemous g Aug. cont Faust lib. 33. cap. 3. mouth and affirme that many things in the New Testament were false The Ebionites would receiue onely the Gospell according to Mathew the other three h Iren. lib. 1. ca. 26. they despised and refused The Marcionites another detestable and damned sect vsed onely Lukes Gospell and that also they miserably i Epiph. haeres 42. mangled according to their owne diuellish fancie The Acts of the Apostles and Paules Epistles were set at naught and flatly refused by the k Euseb hyst lib. 4. cap. 29. Tatians and other Heretickes called Seueriani as Eusebius maketh mention in his History Both the Epistles written vnto Timothy that to Titus l Hierom. praef in Tit. and the Hebrewes were cast away by Marcian and Basilides for whatsoeuer they saw to crosse m Tertul. lib. 5. aduersus Marcian and contradict their Heresies they rased out of the Canon and would not receiue it as authenticall Among all which this is to be obserued that such as did admit as Diuine any of the Epistles did neuer deny the authoritie of this Epistle to Philemon Some indeed haue renounced the Epistle to the Hebrues some the latter Epistle of Peter some the Epistle of Iames some the Epistles to Timothy and Titus and other the two latter familiar Epistles of Iohn but no Hereticke was so forsaken of God or euer grew to be so desperate to contemne and set light by this Epistle if euer he admitted and accepted the credit of any Which plainly declareth the Maiesty that shineth in this little and short Letter wherein Paule by his Diuine eloquence and pithinesse of argument doeth euen rauish and astonish all the Readers thereof To the end this may the better appeare let vs as in a Table set before our eyes n The contents and cheefe heads of this Epistle the chiefe heads and contents of this Epistle and view with how cunning a penne or Pensill the principall parts thereof are drawne together with the profite arising from thence following the example of them which when they bidde any guesse to Dinner or Supper are wont first to declare what shall be their cheare how many Dishes they shall haue praying them to take it in good worth and to looke for neither better nor worse then hath beene mentioned In like manner beeing determined to make a feast and hauing prouided a Banquet which I haue set forth and inuited the courteous Christian Reader that will come and tast of it I dare be bold to promise that the Meate is good and wholesome What foode soeuer is found that cannot
die but if ye mortifie the deeds of the body by the spirit ye shal liue for as many as are led by the spirit of God they are the sonnes of God And in another place Å¿ 2 Cor. 5 15. Thus we iudge that if one be dead and he died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Sanctification goeth alwayes before glorification Euerie one would be glorified but euery one wil not be sanctified euerie one would liue with God but euery one will not dye to sinne euery one would receiue the victory but euery one will not fight the battel But let vs not be deceiued God is not mocked If we would attaine to saluation we must first haue sanctification we must be Saints in this life if we look to be Saints in glory heerafter we must be Saints vpon the earth if we would be Saints in heauen wee must first make a beginning before we can come to the ending We must take paines wee must labour hard and sweate much before we can come to our iourneyes end Let vs therefore take heed we do not make a mocke of the Saints least we mocke at our owne sanctification and consequently neglect nay despise our owne saluation If we make any account of holinesse of life let vs not cast it out as a reproch to bee holy Let vs consider that this is the will of God euen our sanctification it is not therefore his will that wee should delight in prophanesse and vngodlinesse And as for those that are scorned and abused or rather not they indeede or their persons flouted and contemned but their Faith their Religion their Sanctification let them not hang downe their heads and be discouraged but walke boldly through good report and euill report and be so farre from shrinking back for these taunts reuilings that rather we should prepare our selues for an harder battell an hotter encounter We haue not yet resisted vnto blood Remember what our Lorde and Maister hath endured the reproach of the world the slaunders of the vngodly the mockings of the malicious the shame of the crosse and what not We must not looke to fare better then he we must not thinke to be entertained otherwise then he was If this be the worst that they can say by vs if this be the greatest fault they can report of vs that we are Saintes and holy persons let vs not be discomforted but rather comforted heerein that God is glorified in vs his name is honoured and the mouth of Iniquity is stopped hauing nothing to detect vs off nothing to obiect against vs. The enemies of Daniell howsoeuer they watched all occasions and sought all opportunities to betray him and destroy him yet the greatest crime they had to charge him withall t Dan 6. 11. and 3. 12. was that he prayed to his God three times a day and made supplication vnto him The Caldeans had no other fault to charge the Iewes to haue committed then that they would not bow downe vnto an Idol If they could haue found any other matter to accuse them of as Malefactors their malice was so great to their profession and to their persons for their professions sake that they would not haue spared and held their peace But this was the glory of these seruants of God that they suffered not for their sinnes and deseruings but for their faith and a good conscience This was it wherin the Church and faithfull comforted themselues Psal 44. If we haue u Psal 44. 20 21 22. forgotten the name of our God and holden vp our handes to a strange God shall not God search this out For he knoweth the secrets of the heart Surely for thy sake are we slaine continually and are counted as sheepe for the slaughter This is that place which the Apostle alludeth vnto Rom. 8. Whereby he comforteth the people of God in their afflictions whereby we see what is the portion and condition of the Saintes in this life they are sheepe not wolues they are afflicted they doe not afflict they are killed they do not kill they are killed not because they haue forsaken and renounced God but because they would not forsake him and renounce him They are slaine not for their owne sinne but because they would not commit sinne against God If this be our case and condition that we are reproached for our righteousnesse and religion and if we x 1 Pet 4 13. 14. be railed vpon for the name of Christ we haue cause to reioyce in asmuch as we are partakers of his sufferinges and shall be partakers of his glory yea blessed are we for the spirit of glory and of God resteth vpon vs which on their part is euill spoken off but on our part is glorified Let vs comfort our selues and our bretheren with these thinges Vse 2. Secondly seeing all the faithfull liuing in the world are Saintes this serueth to conuince the Church of Rome who appropriate the word Saintes to those that are dead and honour none with this title that liue vpon the earth but such as are departed out of this life and being famous for miracles are Canonized by the Pope whom they account as a God vpon the earth Hence it is that they adde farther that our Church cannot be an holy Church because there was neuer yet any Saint or holy man of it approued to be such by miracle or any other euident token They renounce our Church because it is no holy Church and they conclude it is not holy because we haue no Saints that are in it or euer were of it First lct vs speake of our Saintes and then somewhat touching their Saintes whereof they boast so much and in whom they glory so greatly Touching the former the Prophets Apostles and holy men of the first Churches were professors of the same faith that wee beleeue as appeareth by the Scriptures by which we offer to be tried in al controuersies but our Aduersaries will not deny these to be Saintes and such Saintes as haue beene approued by miracles Againe we haue in our Churches true beleeuers iustified by the bloud of Christ and sanctified by the spirit of God and therefore are Saintes by calling as we haue shewed before We haue the fruites of sanctification as necessary effects of a liuing faith we profit daily in repentance from dead workes we labour more and more for y Col 2 2. 5. Rom 8 16. the full assurance of vnderstanding and stedfast faith in Christ for our redemption But such as liue in sin and walk in the flesh haue not the spirit of Christ they are not of our church they are no true Saints they may bee among vs but they are not of vs. As for the popish Saints which are found in their Golden Legend so called and stand in redde letters in their Kalenders it is no maruell if we do not account
when he saith I hope through your Prayers c. it argueth that the Churches of the Gentiles did pray vncessantly vnto God for the deliuerance of Paul out of Prison as we see in the Actes of the Apostles when Herod had killed Iames and put Peter in Prison d Actes 12 5. earnest Prayer was made of the Church to God for him So that we see he had the Prayers of the faithfull and that he did acknowledge the benefit necessity of them that they should preuaile with God Lastly when he addeth I shall be giuen vnto you We must vnderstand that the word which the Holie Ghost vseth in this place signifieth to bee freely and frankly giuen noting thereby that when he should be deliuered and finde the effect of their Prayers it should be through the free grace and mercy of God and not merited by the Saints So then according to this order of the words and interpretation of the Text the reading of this Verse is to this effect Hauing now ended my suit mooued vnto thee touching Onesimus I am in the next place to sollicite thee for my selfe namely that as thou art inclined in loue to all the Saints of God so that thou prepare thy selfe to entertaine me at thy house with all the fruits of hospitality For although I be in bonds and kept fast in hold yet my hope is that by reason of the continuall and effectuall Prayers of the Saints I shall ere long through the free mercies of God be giuen vnto you and to the other Churches for their further edification in Christ Iesus our Lord. General obseruations pointed out in this verse Thus much touching the meaning Now follow certaine generall obseruations which I will onely point out and not stand vpon at large First of all obserue the different manner of the Apostles dealing heere and in the former words When he entreateth for another he is large and earnest but when he commendeth to him his owne cause and priuate businesse he dealeth in a word he dispatcheth it breefely he toucheth it by the way as if it were a thing impertinent or from the matter This sheweth that he had more respect and a greater regard to obtaine his suit for Onesimus and to further his saluation then to speed in his owne suit which pertained to the supporting and supplying the necessities of this present life This teacheth vs to be more earnest in another mans cause then in our owne but especiallie all Pastours that haue the charge of Soules committed vnto them to bee more earnest for the sauing of Soules then to procure their owne ease and that they seeke the benefit of others rather then the profit of themselues according to the rule of the Apostle 1. Pet. 2. e 1 Pet. 5 2. Feede the Flocke of God that dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind This affection if it be found in vs shall minister exceeding comfort to our hearts when we remember that we haue imployed our guifts and labours to gaine a people to God and haue not sought theirs but them On the other side woe vnto idle Shepheards that feede not the Flocke but feede themselues Such as are to worke in the Lords Vineyard must be Labourers not Loyterers they must be able to feed not to fleese they must blow the Trumpet and not hold their peace Secondly the Apostle doth not assure himselfe or the Churches of God that he shall be deliuered but he hopeth to be set free as if he should say I haue conceiued an hope not vaine and foolish without ground of reason but I trust in Gods mercy to be set in safety that I may serue the Church and profit you in the Gospell a long time Now whether the Apostle being deliuered out of Prison euer came among the Colossians and tooke vp his lodging in the House of Philemon it is vncertaine and not to be found in the holy Scriptures The like hope he conceiueth in other places of his Epistles as when he writeth to the Phillippians Chapt. 1. f Phil. 1 24 25 To abide in the flesh is more needefull for you and this am I sure off that I shall abide and with you all continue for your furtherance and ioy of your Faith And in the Chapter following g Phil. 2 23 24 I hope to send Timothy as soone as I know how it will goe with me and I trust in the Lord that I also my selfe shall come shortly The like wee see in the Epistle to the Hebrewes if that were Paules Chapt. 13. h Hebr. 13 23. Know that our Brother Timotheus is deliuered with whom if he come shortly I will see you Obserue in this place that his hope is not absolute but condicionall not simply purposed but limited I hope in the Lorde This is expressed by him in the first Chapter of the Epistle to the Romaines i Rom. 1 10. I make mention of you alwaies in my Prayers beseeching that by some meanes one time or other I might haue a prosperous iourney by the will of God to come vnto you Wee must therefore know that all our steppes are directed of God they are not in our owne power to be ordered at our owne pleasure We must also beware of all vaine confidence and presumption in our selues and in vnder-taking our businesse and affaires of this life seeing the successe is vnknowne and our life is vncertain Whatsoeuer we take in hand we must depend vpon the prouidence of God and rely vpon his will Hence it is that the Apostle Iames reprooueth them that say k Iames. 4 13 14 15. Goe to now ye that say to day or to morrow we will goe into such a Cittie and continue there a yeare and buy and sell and get gaine and yet ye cannot tell what shall be to morrow For what is your life It is euen a vapour that appeareth but a little time and afterward vanisheth away For that ye ought to say If the Lord will both we shall liue and we shall doe this and that God is the cheefe Ruler and Moderatour of all persons and actions nothing is guided and gouerned by Fortune nor falleth out by Chance he sitteth as it were at the Sterne and ordereth al things to his owne glory and the good of his Church Thirdly he putteth them in hope and comfort that he should be deliuered and come vnto them as a matter that would be welcome and profitable vnto them Which teacheth that the company fellowship and presence of the faithfull Seruants of God is much to bee desired and looked after and much to be reioyced in Thereby they receiue mutuall comfort one in another and bestow mutuall graces one vpon another and likewise by hauing the fellowship one of another they whet and sharpen one another We are ready to grow dull as an edge-toole that is quickly blunted and turned Now the communion
A COMMENTARIE VPON THE EPISTLE OF SAINT PAVLE TO PHILEMON Wherein the Apostle handling a meane and low subiect intreating for a Fraudulent and Fugitiue Seruant mounteth aloft vnto God and deliuereth sundry high Misteries of true Religion and the practise of Duties oeconomicall Politicall Ecclesiasticall As Of Persecution for Righteousnesse sake Of Christian Equity and Moderation Of Gods free Grace forgiuing offences Of Houshold Gouernment and priuate possessions Of the Conuersion of Sinners and Communion of Saints Of Faith and good workes Of Friendship and Suretiship Of Prayer and Hospitality Of the Gospell and Almes-deedes Of Gods Prouidence And of the force and fruit of the Ministery ¶ Mouing all the Ministers of the Gospell to a diligent labouring in the spirituall Haruest and the people to a conscionable attending to the word of Saluation as to Gods high and holy ordinance for our conuersion with assured hope of his wonderfull blessing vpon the sound Preaching of the one and the sauing hearing of the other Written by WILLIAM ATTERSOLL Minister of the word of God at Isfield in Sussex Luke 17. 3. ¶ Take heede to your selues if thy Brother trespasse against thee rebuke him and if he repent forgiue him ¶ Printed at London by William Iaggard 1612. TO THE RIGHT WORshipfull Sir THOMAS PELHAM Baronet encrease of GRACE in this life and eternall GLORIE in the life to come AGesilaus King of Lacedemon when one praised a certaine Orator that he could stretch out small matters at large and length and amplifie them with many words both fitly and fully answeared him But I cannot a Plut. Apotheg thinke him a good Shoo-maker that would put a great and wide Shoo vpon a slender foote There be many I feare who considering the shortnesse of this present Epistle and comparing it with the largenesse of my Exposition will bee ready to suppose and surmise through the fore-stalling of their preiudicate Opinion that to a little Citty I haue set vp wide Gates and to a slender body haue fashioned a wide Garment both which are faulty and vnfit But if these partiall Iudges would weigh the cause aright in iust and equal Ballances without the corrupt affections of Malice or Enuy I doubt not but they will rather thinke that to a great Foot I haue fitted and applied a little Shoo. For this Epistle Written to Philemon though it be short in words and comprehended in a little compasse yet if wee regard and respect as we ought to do either the pithy and profound substance of the matter or the cunning or rather curious Art of Paul the writer or the great and glorious Maiesty of God the Endighter which shineth and sheweth it selfe euen in the least things we shal be constrained to confesse that this is a right great Epistle and as b Macrob. comment in Som. Scipion. lib. 2. cap. 5. one saith in another case Verborum parua sed rerum foecunda and the Interpretation of it very breefe both in regard of the Worthinesse of the Argument and the Wisedome of the Spirit that appeareth therein A Diamond may be little yet it is of great price The eye is small yet it seeth farre The heart is little yet is it the life of the body It pleaseth God to shew forth the greatnesse of his power in the least works of his hands And as Merchants that cast Accounts c Vellei Pateri hyster lib. 1. comprize greater summes in shorter roome so doth the Apostle handle most weighty Matters Mysteries within the slender compasse of a few Verses that we should rather weigh the worke then number the words He seemeth no where to reason more exquisitely and to deale more pregnantly then in this place Euery word almost hath the force of a Motiue and seasoning his cause with Wisedome and his doings with Art he so creepeth into Philemons bosome and closeth with him at a suddaine that by no meanes hee can start from him Sometimes by louing Titles Sometimes by Artificiall insinvations Sometimes by fauourable preuenting of Obiections Sometimes by Rhetoricall perswasions Sometimes by earnest Preparations Sometimes by Charitable Mittigations Sometimes by strong Obligations Sometimes by deepe Protestations Sometimes by fit Reuocations and sometimes by forcible Arguments as it were by so many courteous Congies and vehement Adiurations hee dealeth and preuaileth in such sort with him d Liuy histor lib. 45. as Popilius the Romaine Ambassador against Antiochus King of Syria who hauing deliuered his message from the Senate made a circle about him with his rod and charged him to put off all delayes and giue him present answere before hee departed out of it Thus doth the Apostle lay his Net and cast his Chaine about Philemon that he hampereth him fast and holdeth him close before he is aware of any such matter This Philemon to whom the Epistle is directed was a Wealthy man a Cittizen of Colosse the Host of the Church who had a Seruant named Onesimus he hauing pilfered and purloyned some of his Maisters goods fled away from him and the Church that was in his house For whatsoeuer the care and diligence of the Gouernors be lewd persons do oftentimes shroud themselues vnder their Roofe But comming to Rome no better then a fugitiue hee heard Paule preach the Word which is as e Ier. 23 29. an Hammer to breake in pieces the stony hearts of vnregenerate men and f Rom. 1 16. the power of God to saluation to all that beleeue so that he acknowledged the falt he had committed and desired to be reconciled to his Maister whom hee had offended He being thus gained to the Faith g Gualt hom 1. in Philemon and kindely and courteously entreated by Paule Who becommeth all thinges to all men h 1 Cor. 9 22 that by all meanes he might saue some is by him sent back with these Letters of Commendation and intercession for him pleading his cause as it were at the barre effectually crauing pardon for him earnestly and teaching i Gualt hom 2 in Philemon thereby that no man albeit of the lowest sort and condition truly repenting ought to be despised and contemned He went away Vnprofitable he returned Profitable he went away k Gualt hom 5 in Philemon Peruerted he returned Conuerted hee went away a Seruant he returned a Brother Before he heard Paule preach hee was a Theefe but when he had heard him he became as his Naturall Sonne l Phile. ver 10 as he is not ashamed to call him and account him in this Epistle Question Vpon this occasion of this Seruants flying away and be-taking himselfe to his heeles a question may be demanded which also of some m Paraeus in Genes cap. 39. is handled whether it bee lawfull for bond-slaues that are bought with money such as the state of Seruants in those daies for the most part was to runne away from their Maisters forasmuch as the Apostle saith 1 Cor. 7 21. If thou mayest be free
forgiuen and forgotten page 243 Doct. 4. Our loue to al the Saints especialy such as haue bin conuerted by vs ought to bee deare and feruent page 254 Doct. 5. The Gospell doeth not abolish or diminish ciuill ordinances distinct degrees among men pag 262 Verse 13. and 14. Doct 1. Euery Christian is bound to serue the common good of the church by what meanes soeuer GOD hath enabled him thereunto pag 272 Doct 2. All christian duties done to God or man must be done willingly and chearefully performed pa 282 Verse 15 and 16. Doct 1. All thinges euen sinne it selfe are ordred and turned by the prouidence of God to the good of the elect page 295 Doct 2. God oftentimes taketh from his seruants outward commodities to bestow vppon them greater page 305 Doct 3. The fals and sinnes of our brethren wherof they haue repented are not to be encreased and amplified with odious and extreame words but rather to be buried and forgotten page 311 Doct 4. The more grace apeareth in any the more should they be tendered and regarded of vs. page 322 Doct 5. Although christian religion do not take away the degrees of persons yet it maketh vs al equall and brethren in Christ page 330 Doct 6. The more bandes and reasons are giuen vs to care for any the more wee are bound to care for him page 337. Verse 17. Doct 1. The consideration of our communion one with another ought to moue vs to regard one another and to do all good one to another pa 348 Doct 2. Among Christian friends all things are common page 350 Verse 18 and 19. Doct. 1. The communion of Saints doth not take away any mans right interest in his priuate possessions and things of this life page 365 Doct. 2. It is lawfull for one man to become surety for another and to engage himselfe and his credit pa 373 Doct 3. Couenants in Writing for debts bargaines and sales are honest and lawfull page 385 Doct 4. Such as haue gayned vs vnto God ought aboue all others to be most deare vnto vs. page 394 Verse 20 and 21. Doct 1. No man ought to be eager and extreame in exacting and requiring their debts dues and demandes from the poore and needy page 407 Doct 2. Whatsoeuer wee desire prouoke and perswade others to doe must be in the Lord. page 415 Doct. 3 Men ought greatly to reioyce at the good and benefit of their brethren in temporall eternal blessings which they see to befall them page 421 Doct 4. Men ought alwayes to hope well and to thinke the best of their brethren not to suspect the worst of them page 426 Doct 5. The faithfull being moued to christian duties haue yeilded more then hath bin required at their hands page 431 Verse 22. Doct 1. Hospitality that is the ioyfull and courteous entertainment of distressed strangers for the truths sake is to be vsed and practised of al the seruants of God page 440 Doct 2. The prayers of the faithfull are auayleable for themselues and others both to obtaine blessinges to them and to remoue iudgments from them page 447 Doct 3. The guifts of God bestowed vpon his Seruants come from his free grace not from our free will or deserts page 457 Verse 23 24. Doct 1. Courteous speeches and louing Salutations are beseeming the Seruants of God page 471 Doct 2. We must not vtterly cast off the weake but shew our compassion toward them page 478 Doct 3. Many that seeme forward in the profession do afterwardes fall backe page 484 Verse 25. Doct 1. Spirituall thinges are to bee prayed for and preferred before earthly things page 500 An Exposition of the Epistle of the Apostle Paul to Philemon The time whē this Epistle was written THIS Epistle is short in Words low in Argument and priuate in regard of the Matter yet the manner of handling is high and heauenly and the Doctrine generall and common to the whole Church It was written as appeareth to Philemon at what time the Apostle was growne olde in yeares was drawing neere his end and was clapt vp and kept in Prison at Rome from whence also he directed sundry Epistles to diuers Churches and particular persons From thence he wrote to the Galathians to the Ephesians to the Philippians to the Colossians and the latter Epistle to Timothy a 2 Tim. 4. which was penned not long before his death and dissolution For albeit he were held in durance and restrained of his liberty that he could not visit the Churches where the Gospell was planted nor lay a new Foundation where as yet it had not beene preached yet he was not idle or vnfruitfull but laboured to do good to the Church by writing when he could not come to bestow some spirituall Graces among them by teaching We see heere that Paul writeth out of Prison and slacketh not to instruct both generall Churches and particular persons From hence we learne that b Doct. 1. The course of the Gospell cannot be stopped the course of the Gospell cannot be stopped but keepeth on his way and passage in the World The truth of the Gospell will haue his free libertie it can be hindred by no Chaines it can be restrained by no Bandes and Boults it can be shut vp by no barres of Iron and Gates of Brasse but breaketh forth as the light of the Sunne out of a darke Cloud We see this euidently in the example of Paul c Act 26 22 28. albeit he were in bondes and Chaines yet he pleadeth his cause with such grauitie of speech with such power of the Spirit with such piercing of the matter with such efficacy of words and with such respect of the persons before whom we spake that he had almost gained perswaded Agrippa to Christianitie The like we see in another place d Act. 28 30 31. when he was brought Prisoner to Hierusalem confined to an House and deliuered to a Souldier to be kept he receiued all that came vnto him Preaching the Kingdome of God and teaching those thinges which concerne the Lord Iesus Christ with all boldnesse of speech without let This appeareth more euidently in none then in Christ himselfe who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men e Luke 23 43. so when he was vpon the Crosse he conuerted the Theefe and was ready to seeke and to saue him that was lost These consents of Scripture come directly to the former point and serue to teach vs that whatsoeuer the purposes and pretences of men be yet they shall neuer bee able to stoppe the streame of the word of God which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men Reason 1. Let vs breefely consider the Reasons First the doctrine deliuered is of God not of Men from Heauen not from the Earth If man were the Authour of it it might
because she is set before Archippus who was the Pastor and Minister of that Church as we shall see afterward He calleth her a beloued Sister most deare vnto him for the common faith mouing her also to plead this cause and to further this request with her husband whom he would not nor could not deny in so reasonable a suit Thirdly he nameth Archippus and calleth him a Fellow-Souldier because they of the Ministery if they be faithfull are in continuall warfare not onely against the continuall engines and assaults of Sathan who withstandeth their Ministery but against false teachers and against many vnreasonable men as also against the sinnes and corruptions that raigne or arise in their seuerall charges We see how men destitute of faith make continual warre against them one way or other This man thus described by his Office was Pastor and Preacher of the word in the Church of Colosse t Colos 4 17. as appeareth by the wordes of the Apostle writing to the Colossians Chap. 4. Say to Archippus take heed to the ministery that thou hast receiued in the Lord that thou fulfill it He nameth him with the rest because the Pastors and Ministers of the Church ought to preuaile much with all the professors and people that are vnder their charge beeing to them in place of Fathers that may or should commaund in the Lord. Lastly he remembreth the Family of Philemon which he doth entitle with an honorable Name calling it a Church which serueth to the singuler commendation of this Seruant of God as one that did so guide instruct and gouerne his priuate Houshhold as all faithfull Gouernours of Families ought to do as that it might truely be reputed a company and Congregation of Men Women and Children that are dedicated vnto God to his worship and obedience according to the saying of Christ u Math. 18. Where two or three be gathered together in my name there am I in the midst of them Euery Christian Family is a particular and little Church where God is sincerely honoured and worshipped which is another speciall reason to win Philemon to his purpose thinking so reuerently and religiously of him and his priuate charge Obseruations out of these verses pointed out It remaineth after the order and interpretation of the wordes to see what Obseruations arise out of the same If wee should stand vppon euery particular point that might be raised out of the Text it would be both endlesse and fruitelesse Againe the Scripture is as a liuely Fountaine that can neuer be dryed vp it is as a rich Treasury that neuer can be emptyed VVherefore before that we come to handle the principall and especiall Doctrines it shall not bee amisse to point out diuers instructions that the Apostle intimateth And first marke that among all that are heere named none is mentioned without his Title of honour to teach that euery one ought to haue some-what to commend him and whosoeuer lead an vpright and holy life their name ought to be renowned and honoured in the Church of Christ which should also cause them to be well reported of vnto posterity Secondly obserue that Paule ioyneth with him Timothy he excelled him in the greatnesse of guifts and in the function of Apostle-ship yet hee calleth him his Brother thereby giuing vs an example of Christian modesty whereby it commeth to passe that the godly as they are placed in an higher degree do behaue themselues so much more lowly So the Apostle willeth vs x Rom. 12 16 Phil. 2 3. Not to be high minded but to make our selues equall to them of the lower sort and to thinke better of others then of our selues Thirdly albeit he were the principall that wrote and Philemon the chiefe to whom this Epistle is written yet to himselfe he ioyneth Timothy and to Philemon he annexeth as Helpers in his suit Apphia his Wife Archippus the Minister and the rest of the Church in his house all which he mustereth together as meane to make an attonement with his Maister which example teacheth all Christians especially the Ministers of the word to seeke peace and labour to make peace among Bretheren that one may be reconciled vnto another and al men liue in charity and vnity together Heereunto commeth the counsell and commaundement of Christ our Sauiour y Math. 5 9. Blessed are the Peace-makers for they shall be called the Children of God Hereby we shall giue comfort to mens consciences and remooue the stumbling blockes and offences that daily arise among Neighbours On the other side we may truly say Curssed are all debate makers for they shall be called the Children of the Deuill For such as make debate and raise contention and kindle strife between Brother and Brother is as it were casting Oyle into the fire are not of God who is the Authour of loue but are guided by the spirit of the Deuill whose workes they follow and practise Fourthly in ioyning all these as Mediators for Onesimus we see the singular wisedome of the Apostle he leaueth nothing vnattempted to effect his purpose He doth not deale slightly and rawly but vseth conuenient meanes and fit persons to worke this reconcilement For he employeth and ioyneth the helpe of Apphia and Archippus to appease the Maister and to draw him to receiue his Seruant into his former fauour This is the dealing that Christ prescribeth z Mat. 18 16. That we should take with vs two or three that by their authority reconciliation may be effected and euery word may be confirmed Lastly obserue that notwithstanding the difference in gifts and sex betweene the persons here named and expressed they haue all some marke of loue set vpon them they are Bretheren and Sisters they are frends and fellow-helpers and all deare one to another to teach vs that there ought to be a neere coniunction not to be dissolued and a fast not of loue not to be loosed betweene all those that are true members of the Church and professors of the faith Paule a Brother of Iesus Christ and Brother c. Here are many persons heaped together In all this we see the Apostle is exceeding earnest vsing all the reasons and most effectuall perswasions that he can to obtaine this his purpose whereunto he mooueth Philemon He marcheth together in battell array as it were an army of Arguments to constraine him to yeeld yea euery sentence or rather word of the sentence seemeth to bee as a Furnace to dissolue the heart and to melt the affections of Philemon into loue and compassion toward his Seruant that had so deceiued and abused him the Lord also heerein shewing what care he hath and what care all other Christians should haue for the comforting releeuing and curteously entertaining of the simplest and basest seruants of God Doct. 1. Good thinges must be earnestly followed after From this practise of the Apostle we learne that good things must be carefully and earnestly followed yea by all the
nor cold but luke warme The Idolaters both among counterfeit Christians and ignorant Gentiles exceede oftentimes the true professors in feruency and zeale they spare not their substance and possessions The Pharisies compasse o Math. 23 15 Sea and Land to win one Proselite It is a shame and reproch for vs to come behinde them that are so blindly led God will not be dallied withall in the matter of Religion either we must serue and acknowledge him as we should or not at all The Prophet cried out to the Israelites p 1 Kings 18. Why halt ye betweene two opinions If God be God follow him but if Baall be God follow him It is a vaine worship to serue the Lord with the Blinde Leane and Lame as it were with the offall of our affections or with the Dregs of our workes and to turne vnto him halfe our face and the other halfe to the Deuill or to our owne lusts Is not this an igdinity q Mal. 1 8 9. which a man of any place and reckoning will not take at our hands It were better for vs neuer to know or acknowledge true Religion then to know and acknowledge it negligentlie without profite without conscience without zeale without yeilding vnfained obedience vnto it hauing it onely swimming in our Braines and resting in our Lippes but neuer entring into our hearts Vse 3. Lastly seeing we must be feruent in good thinges it serueth to season our zeale and to temper it with knowledge that it be not blinde If our zeale bee blind and ignorant the more earnest and forward the worse it is the faster we runne the further we hasten out of the way True zeale is a feruency of the Spirit arising of a mixture of loue and anger compelling men earnestly to maintaine the glory of God and drawing from them sorrow and greefe of hart when he is any way dishonoured This is grounded vpon the word and is caused by beholding a breach of Gods Commaundements This appeared in Lot when he beheld the vncleane conuersation of the beastly Sodomites Blind zeale is when we are hot and hasty beside the warrant of the word of God The Apostle Paule witnesseth touching the Israelites r Rom. 10 2. That they had the zeale of God but not according to knowledge yea he testifieth of himselfe before his conuersion Å¿ Gal. 1 14. That he profited in the Iewish Religion aboue many of his Companions and was much more zealous of the Traditions of his Fathers So Christ foretelleth t Iohn 16 1. That the time should come that whosoeuer killed them should thinke that he did God seruice Let vs therefore take heede that we giue not liberty to our best affections to runne out but rule them as they ought and order them within the compasse of the word All thinges are not to be done of all men Euery Man must consider what belongeth vnto him in his place and calling Wee must weigh our guifts and how we are fitted to euery worke so shall we haue praise of God and comfort in our worke And thus much touching the generall Doctrine arising from the earnest manner of the Apostles writing vsing all meanes to perswade Philemon to receiue his Seruant Now let vs come to the wordes particularly and in order Paul a Prisoner c. In other Epistles he calleth himselfe an Apostle of Christ and a Seruant of God but heere hee calleth himselfe a Prisoner which is as glorious a Name and as honourable a Title as the other among all the faithfull and he doth more glory in this then in the other He was a chiefe Apostle piller of the Church of God the Teacher of the Gentiles yet we see he is imprisoned and is not ashamed to mention it but remembreth his imprisonment and suffering as an aduantage to gaine credit with Philemon in his suit Doct. 2. It is no disgrace to the Seruants of God to be cast in prison for the Gospels sake We learne from hence that it is no indignity or dishonour to the true Seruants of God to be clapt in the Stockes to be cast into Prison or to be put to death for the Gospels sake I say imprisonment afflictions and troubles fall vpon the best Seruants of God without any reproch or shame vnto them We see this in Ioseph who through the false suggestion of his Mistris and rash credulity of his Maister u Gen 39 20. was committed to prison When Michaiah had deliuered the truth of God and resisted the false Prophets that deceiued the King x 1 King 22 27. He commaunded him to be put in Prison and to be fed with Bread of Affliction and with Water of Affliction vntill he returned in peace Ieremy is put in prison because he prophesied y Ier. 32 2. That the Citty should be taken and the people deliuered into the hands of the King of Babylon Iohn by the commaundement of Christ writing to the Church of the Smyrnians telleth them z Reu. 2 10. That it shall come to passe that the Deuill shall cast some of them into Prison and bring them vnto tribulation but willeth them to feare none of those things which they should suffer So the Apostle Paul is not ashamed of his afflictions but reioyceth in them and after a sort boasteth of them a 2 Cor. 11 25 enduring the bitternesse of the Crosse the hardnes of imprisonment the danger of death the bearing with Roddes the perrill of Shipwracke the stoning with stones the buffeting of Sathan the blewnesse of the woundes that were giuen vnto him Paule and Silas were cast into prison b Acts 16 24. And had their Feete made fast in the Stockes but they prayed and sung Psalmes vnto God so that the Prisoners heard them All these consents of Scripture serue to teach vs that it is no disgrace or reproch vnto the Children of God to suffer in a good cause at the hands of euill men Reason 1. Let vs weigh the reasons which helpe to wipe away the shame of the Crosse First of all God in the sufferings of his Seruants aymeth at their good and benefit he would haue their Faith purified their patience tryed and their obedyence manifested The Gold is cast into the Furnace not to consume it but to refine it not to wast it but to purge it Thus doth Peter the Apostle teach in his first Epistle c 1 Pet. 1 7. That the tryall of your Faith being much more precious then Golde that perisheth though it be tryed with fire might be found vnto your praise and honour and glory at the appearing of Iesus Christ. So Iohn teacheth the Church that the Instruments of the Deuill which are the cruell persecuters should cast some of them into prison that they might be tryed He might haue said that they might be destroyed that they might murmur against God and despaire of his mercy for this was the purpose of the
them and one with them nay we are ioyned with Christ and made one with him so that the deeper we sinke downe vnder the crosse the more we are likened to the son of God This is it which he teacheth his Disciples g Mat. 5 10 11. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heauen blessed shal ye be when men reuile you and persecute you and say all manner of euill against you for my sake falsly See here a difference between the spirit of God all carnal men All men indeed desire to be happy and blessed in this life in the life to come and they are much deceiued in their iudgement and estimation of true happinesse How many are there that account happinesse to consist in honors pleasures preferments riches friends peace prosperity plenty abundance and worldly dignities and esteeme of troubles afflictions crosses shame persecutions losses as the greatest miseries that can befall the Sons of men But God accounteth otherwise of them and would haue his Saints that suffer for a good conscience to account otherwise of them then the world accounteth seeing the fruits of mens wickednesse are turned to be the meanes of our blessednesse The Apostle Peter teacheth the Church this Lesson h 1 Pet. 3 14. Who is it that will harme you if ye follow that which is good Notwithstanding blessed are ye if ye suffer for righteousnes sake yea feare not their feare neither be troubled Christ our Sauior teacheth that to such belongeth the kingdome of heauen though they be accounted vnworthy of the coÌ„pany of men yet they shal enioy the blessed society of Christ and his holy Angels though they be driuen out of house home yet they shall haue their habitation in the Heauens though they be taunted and tearmed by the most odious names among men yet they shall haue praise and honour of God and their names are written in the Booke of life Vse 3. Lastly we are put in mind by this doctrine of a necessary duty that we faint not vnder the crosse but go boldly forward with our profession vnto the end and reioyce in our afflictions If we did suffer as euill doers as murtherers and malefactors wee could haue no comfort in our sufferings Hence it is that the Apostle chargeth i 1 Pet. 4 15. 1 Pet. 3 17 18 That none of vs suffer as a Murtherer or as a Theefe or an euill Doer or as a Busie-body in other Mens matters But if a Man suffer as a Christian let him not bee ashamed but let him glorifie GOD in this behalfe Many men suffer shame and reproach but it is for their offences in such sufferings we want peace of conscience and comfort vnder the crosse If we suffer as drunkards as robbers as riotous persons we suffer for our merits and deserts we cannot reioyce and be glad when we suffer in this manner But it is better if the will of God bee so that we suffer for well doing then for euill doing for Christ also hath once suffered for sinnes the iust for the vniust that he might bring vs to God Wherefore if God at any time call vs out for the Gospels sake to suffer aduersity let vs heerein reioyce with an exceeding great ioy and neuer be ashamed of the Gospell which is the power of God to saluation vnto all that beleeue Many k Phil. 3 19. there are that glory in their own shame but some are ashamed of their glory We see how many make a mocke of sinne and foame out the froth and scumme of their owne shame they striue who shall exceede and excell one another in drinking in reuelling in whoring in all vanitie and are not ashamed nay they are past all shame It were as great a shame for vs to bee ashamed of our glory as it is for these to glory in their owne confusion and shame Now to endure affliction for the Faiths sake is our glory and honour and therefore let no man be ashamed of it As for those that are ashamed of the Crosse let them also bee ashamed of the Gospell yea of Christ which is the subiect and substaunce of the Gospell Our Sauiour declaring that this must be the condition of all the Seruants of God to be reuiled and persecuted saith l Math. 5 12. Reioyce and bee glad for great is your reward in Heauen for so persecuted they the Prophets which were before you And the Apostle Peter m 1 Pet. 4 13. willeth the Iewes to reioyce inasmuch as they are partakers of Christes sufferings that when his glory shall appeare they may be glad and reioyce For if it bee no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimonie of a good conscience what greater matter of reioycing can there be offered vnto vs in the midst of our sufferings What greater occasion of gladnesse and cheerefulnesse of heart can we haue seeing the goodnesse of the cause swalloweth vp the disgrace of the crosse and the glory of the Gospel ouer-shaddoweth all the shame of persecution This made the Apostles depart from the councell of the Pharisies n Acts 5 41. Reioycing that they were counted worthy to suffer for the Name of Christ and the preaching of the truth So the Hebrewes are commended o Heb. 10 33 34. Who being made a gazing-stocke by reproaches and afflictions and becomming Companions of them which were so tossed too and fro did suffer with ioy the spoiling of their goods knowing that they had in Heauen a better and an enduring substance Of Iesus Christ c. Before wee heard that Paule entituled himselfe a Prisoner Now let vs see whose Prisoner he was He was imprisoned by the authority of Caesar and the malice of the Iewes yet for the cause of Christ the preaching of the Gospell to the Gentiles The cause of his bands and imprisonment was not the committing of any hainous crime but the publishing of the glad tidings of saluation to the world In this sense that Paul is a prisoner for Christ that is for the confessing and preaching of Christ he cals himselfe oftentimes by this title as Eph. 3 1. For this cause I Paule am the Prisoner of Iesus Christ for you Gentiles These words are taken in this place passiuely not actiuely passiuely in that he suffered imprisonment for Christs cause and was cast into prison for the maintaining of the glory of â—hrist not actiuely as if Christ had put him in prison for in this sense he might be cald the Prisoner of Caesar to whom he had appealed that the enuy of the Pharisies and mallice of the Iewes might be repeaâ—ed and defeated Doct. 3. The persecutions of all true Christians are the persecutions of Christ The doctrine from hence is this that faithfull 〈◊〉 afflicted for the truth may account their tribulations afflictions to be the tribulations and persecutions
of Iesus Christ The persecutions of all true Christians which are imprisoned for Christs sake are the persecutions and must bee esteemed as the persecutions of Christ himselfe This Apostle writing to the Philippians and mentioning his Chaines p Phil. 1 13. calleth them his Bands in Christ. And in the Epistle to the Colossians he saith q Col. 1 24. Now reioyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church Heere hee calleth the afflictions which he in his body suffered the afflictions of Christ So he exhorteth Timothy not to be ashamed r 2 Tim. 1 8. of the testimony of our Lord nor of him being his Prisoner but to bee partaker of the afflictions of the Gospell according to the power of God All these testimonies doe teach vs that all such afflictions as are occasioned through the Gospell and brought vpon the godly for righteousnesse sake are not onely to bee called their afflictions but the afflictions of Christ Iesus for whose cause they come vpon them Reason 1. The reasons hereof are plaine and euident For first they are sustained for his names sake and therefore may fitly be called his If then we endure them for his cause and for the witnesse of the Gospell whereof hee is the matter and Author he is the occasion of their trouble and therefore they are to bee accounted his He must needes be a party with vs for whose cause and occasion we are troubled A man of any humanity and naturall affection will make himselfe a Companion in tribulation with him who is punished or troubled for his debt and offence When Abiathar came to Dauid and told him how that his Father and his Fathers house were slaine for succouring of Dauid ſ 1 Sam. 22 12 he presently tooke to himselfe saying I am the cause of the death of all the persons of thy Fathers House abide thou with me and feare not for he that seeketh my life shall seeke thy life also for with me thou shalt be in safegard The truth of this reason is set downe by the Prophet when he saith t Psal 44 22. Surely for thy sake are we slaine continually and are counted as Sheepe for the slaughter Hereunto the Apostle alludeth u Rom. 8 36. and concludeth the reason in the Epistle to the Romans Cha. 8. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perrill or sword As it it written For thy sake are we killed and are counted as Sheepe for the slaughter Seeing then afflictions are sustained for Christs cause whose shall they bee better accounted then his Reason 2. Secondly there is a neerer coniunction betweene Christ and his members so that we are made flesh of his flesh and bone of his bones If then we bee made one with Christ x Ephe. 5 30. euen members Of his body of his flesh and of his bones the afflictions that are ours must needes be made his the persecutions that are ours must needes be made his the persecutions that are ours are his persecutions our imprisonment is his imprisonment For they that are faithfull are the body of Christ and hee their head so that they with him make but one Christ Hence it is that the Church which is the company of true beleeuers y 1 Cor. 12 12 is called by the name of Christ If any member suffer the head suffereth with it as wel as the members there is such a sympathy feeling between thē so is it betweene Christ and his Church their greefe is his greefe their sorrow is his sorrow their trouble is his trouble This reason is included in the words of the Apostle writing to the Colossians when he saith I fulfill the rest of the afflictions of Christ in my flesh for his body sake which is his Church Vse 1. Let vs come to consider the vses First see heere what Christ accounteth of the sufferings of his Seruants Hee accounteth whatsoeuer is doone to them that are faithfull a◅ done vnto himselfe whether it bee good or euill whether it be comfort and consolation or trouble and persecution True it is Christ Iesus is ascended into the heauens and sitteth at the right hand of his Father so that he can suffer no more he can dye no more yet now hee suffereth in his members that confesse his name and reioyceth in his members that praise his name when they are troubled hee is troubled and when they are comforted he is comforted And first touching afflictions all such as offer wrong and iniury to the Saintes doe offer wrong and iniury to Christ himselfe This appeareth in the words of Christ to Saul who had obtained letters from the High-Priests to put in prison those that called on his name saying to him z Acts 9 4. Saul Saul why persecutest thou me He might haue said why persecutest thou my Saints Why bringest thou them bound to Ierusalem But to enforce his reproofe he telleth him with whom he hath to deale and to whom the iniury and indignity is offered to wit to Christ A notable lesson for all persecuters to ponder vpon and carefully to remember Whensoeuer they take crafty and wicked counsell against the Children of God and they are plotting and contriuing any mischiefe against them when they whet their tongues or draw their Swordes or busie their heads or set a worke their hearts to ouerthrow and destroy them let them by and by consider that Christ calleth vnto them from Heauen with a reuenging voyce Why persecutest thou me If this voyce of Christ were alwaies sounding in their eares and entring into theyr hearts and piercing their consciences it would represse their rage and asswage their mallice intended against the people of God If any man among vs that liueth in the Church were asked the question whether he would persecute Christ in his person imprison him reuile him wrong him afflict him and put him to death if he liued vpon the face of the earth he would bee ready to aunswere God forbid and to defie him that should offer to charge him with it he would aunswere hee looketh for saluation from him and meaneth not to contriue the destruction of him yea he would be ready to say with Hazaell what Is thy Seruant a Dogge that I should doe this great thing 2. Kinges 8. 13. But let vs not deceiue in our selues in vaine wordes that cannot profite whatsoeuer is wrought against the Seruant redowneth to the reproach and contempt of the Maister and Christ will be reuenged of the afflictions layde vpon the least and poorest member that belongeth to his body as if they were infflicted vpon his owne person Hence it is that the Euangelist describing the forme and manner of his last iudgement when Christ shall breake the heauens and come to iudge the quicke and the dead
the truth It is the cause that maketh the crosses of Christians to be the Crosse of Christ The Apostle testifieth he was a Prisoner for Christ and the Gospell not for his owne sinnes and offences It is not our suffering barely and nakedly considered can honour vs with the reward of glory and the Crowne of Martyrdome g The cause maketh a Martyr not the punishment but the cause in which we dye and the quarrell in which we suffer True it is afflictions are common to the godly and vngodly they suffer alike they are imprisoned alike arraigned condemned and executed oftentimes alike but albeit the afflictions bee one and the same yet the cause is not one and the same for which they are afflicted The vngodly ate punished for their sinnes the godly are afflicted for a good conscience Abell is murthered of his Brother Caine is curssed and condemned to be a fugitiue vpon the earth both of them are afflicted but the cause is diuerse Abell is killed for his godlinesse Caine is punished for his wickednesse Ioseph is sold to Strangers and cast into prison so likewise are Pharaohs two Eunuches his Butler and his Baker they lye all in one prison but they had not one cause for he is committed through the slaunders and false accusations of his Mistresse they for their demerites and offences against their Maister Christ had his feete and his handes nayled on the Crosse so had the two Theeues they suffered al one punishment but how contrary were the causes of him and them seeing he suffered without cause but they iustly and worthily had the sentence of death executed vpon them Let vs not therefore onely fasten our eies and looke vpon the bare punnishment but consider what the cause is and according to the cause esteeme both of the person and of the punishment Some are prisoners h Math. 5 25. of men i 2 Tim. 2 26. others are Prisoners of the Deuill of whom they are holden captiue and both of them for their wickednesse but if we will be Martirs of Christ we must be the prisoners of Christ This serueth to reprooue the Church of Rome who glory in their Martyrs as sometimes the Donatists did and fill vp their Kalender with such as they haue canonized for Saints in Heauen which were no better then Traytors when they liued vpon the earth The Church of Rome which vaunteth her selfe to be the onely true Church of God and condemneth other honoureth diuers Saintes which neuer were in the World some that were Pagans others that were Iewes in Religion and refused Christ and others that were Heretiques and Traytors that neyther had Faith on Earth nor haue saluation in Heauen beeing Rebels to their Princes and enemies to their Countrey and disturbers of the State And therefore also it condemneth those who albeit they liue vnder the Gospell and shroud themselues vnder the branches of it as vnder a comfortable shaddow whereby they haue refreshed and enriched themselues yet they magnifie the Church of Rome and set vp the Faith professed therein they ballance it equall with the true Church of God among our selues and thereby seeke to shake in sunder the Faith of many These men cry out not onely that there are and haue been learned men on both sides but Saintes and holy men on both sides and true Martyrs on both sides and therefore would haue the people carryed about with vncertainety of Doctrine as with a waue of the Sea But we deny that any haue suffered among vs for the Roman Faith or haue beene led to execution for their Religion The truth is they haue but too much fauour shewed them and too great liberty giuen them Indeede such as haue beene found factious and forward to aduance forraigne power to adhere to forraigne enemies to stirre the people to rebell and take armes against the Prince to compasse the death and destruction of the Prince such as haue beene Authors of treacheries and conspiracies and beene conuinced to be trumpets of sedition by the deposition of witnesses by the forme of their tryall and by their owne confessions haue beene iustly executed among vs as by all men must needes be acknowledged In the Cittie of Rome all that will not take the Popes part or shall take him to be no Pope or refuse to ioyne with him if an Army should bee sent against him are adiudged to be no lawfull Subiects but disloyall Traytors No forraine Prince will repute them for his people and Subiects that shall deny to take his part against any forraine Vsurper or Inuador whatsoeuer So the Lawes of our Land haue seized vpon some who haue busied themselues in matters of State bringing ouer Buls declaring that the Prince was to bee deposed and the Subiects discharged of their alleagiance As for pointes of Faith they were neuer mentioned in the proceedings against them they were not called into question for their opinion concerning the Masse for transubstantiation for worshipping of Images or for any other point of the Romish Religion or rather superstition Therefore it is false that any haue dyed among vs as Martyrs or any otherwise then as Traytors The true k Who are true Martyrs and who not Church of God euer held them for Martyrs that dyed for the profession of the Faith and the testimony of Christ but such of the Popish faith and faction as haue beene executed among vs dyed for maintenance of the Popes pleasure and tyranny taking vpon him to depose Princes and seeking by open armes and secret Treasons to murther them True Martyrs suffered for the truth wrongfully and therefore deserued commendation according to the rule of the Apostle l 1 Pet. 2 19. It is thanke-worthy if a man for conscience toward God endure greefe suffering wrongfully but these suffer not in matter of wrong nor for a good conscience vnlesse the will of the Pope be the rule of their conscience True Martyrs must be endued with Charity m 1 Cor. 13 3. for as the Apostle teacheth If I giue my body to be burned and haue not loue it profiteth nothing but these haue not any shaddow of charity who plot the death of their Prince and seeke the destruction of their Countrey To conclude this point vnlesse Treason be Religion and falshood truth and vnlesse Antichrist be to bee receiued for Christ these men cannot be esteemed and honoured as Martyrs among vs who dyed not for Christ but for practising against the Doctrine of Christ which teacheth to be gentle patient humble and not any way to seeke reuenge Vse 4. Lastly from this Doctrine ariseth great comfort to the Seruants of God and as great terror to all their Enemies It is a great consolation for them that are afflicted for Christs sake to asswage their sorrow and a great meanes to worke in them patience to consider that Christ putteth all their teares in his Bottle and accounteth their afflictions to be his afflictions If we
suffer with Christ we shall raigne with him if we dye with Christ we shall liue with him if we n Rom. 8 29. 2 Tim. 2 11 12 1 Pet. 4 12. be made like vnto him in ignominy wee shall be made like vnto him in glory The Apostle Peter exhorteth the people of God Not to thinke it strange concerning the fiery tryall which was among them to prooue them as though some strange thing were come vnto them but to reioyce inasmuch as they were partakers of Christs sufferings If any thing be able to lift vp your handes and to raise vp your harts vnder the Crosse this consideration is able to refresh our weaknesse and comfort our feeble Spirits that our afflictions shall no otherwise bee respected and regarded then if the load were laid vpon Christ himselfe On the other side this serueth to terrifie the hearts of all persecuters of the godly and Enemies of all righteousnesse they can neuer escape the hand of God and of Christ whom they do persecute in his members They haue not to doe onely with men like vnto themselues but with him that is the eternall God against whom they can neuer preuaile This is it that deceiueth the proud persecuters of the poore people of God they dreame they haue to doe no further then with weake men who are not able to resist them and that they haue no farther account to make But they must know that their persecutions reach to Christ and that they slander reuile reproach and hurt the person of Christe himselfe so often as they slander reuile reproach and hurt the least and lowest member of Christ and therefore shall not escape fearefull punnishment Hence it is that Christ speaking vnto Saule when hee was conuerted to the Faith o Acts 9 5. It is hard for thee to kicke against prickes It is therefore a fearefull thing to be a persecuter p 2 Thess 1 6. It is a righteous thing with God to recompence tribulation to them that trouble you and to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from Heauen with his mighty Angels c. So the Apostle Iohn describing the tribulation of the Church saith q Reuel 2 10. Behold it shall come to passe that the Deuill shall cast some of you into Prison He doth not say the persecuters shall doe it but the Deuill because he ruleth in them hee carrieth them to do his will albeit they be blind and see it not albeit they be hardned and vnderstand it not albeit they be senselesse and regard it not And our Brother Timotheus c. Heere is the second person writing this Epistle Paule ioyneth vnto him Timothy a man of reuerent account and famous in the Church as he doth in many other places of his Epistles The former Epistle to the Corinthians r Magdeb. Centur. lib 2. cap. 7. was written by Paule and Sosthenes the latter by Paule and Timothy Paule and all the Bretheren which he had with him at Rome ioyned together in the writing the Epistle to the Galathians Paule Siluanus and Timothy wrote the Epistles to the Thessalonians So in this place Paule ioyneth Timothy with him in his suit because howsoeuer he were in great credit with Philemon and able to obtaine a great matter at his hands yet he knew he should preuaile better by the helpe and assistance of another then he could do himselfe alone seeing two may preuaile more then one He honoureth him also with the name of a deere Brother whom oftentimes hee calleth his naturall Sonne that his guiftes and graces may be considered with his person and carry the greater waight in his suite and so Philemon sooner yeeld his consent and grant this request beeing requested and as it were set vpon by so many Doct. 4. All duties are better done by the help of others then alone by our selues From this practise of the Apostle we learne that what good thing soeuer we enterprise and take in hand wee shall better effect it with others then alone by our selues The ioyning vnto vs the hand and help of others is profitable and necessary to all things belonging vnto vs for the better performing and accomplishing of them This the Wise man teacheth Eccl. 4. when he saith Å¿ Eccles 4 9 12 Two are better then one Abimelech being directed by God to stirre vp Abraham obtaineth by his meanes t Gen. 20 17. who prayed for him that which he could not compasse and accomplish alone by himselfe The like we might say of the three friends of Iob they obtained the fauour of God u Iob. 42. 8. and the accepting of their Sacrifice through the intercession of Iob which without him they could not obtaine Absolom not beeing x 2 Sam. 14 4 able to purchase procure of himselfe the good will of his Father moueth Ioab to deale for him Ioab vseth the helpe of the subtill Woman of Tekoah whereby hee is reconciled to his Father Heereby it commeth to passe y Ephe. 6 18. Col 4. 3. 2 Thes 3 1. that Paule so often requesteth and requireth the prayers of the Church that vtterance may be giuen vnto him that he may open his mouth boldly to publish the secrets of the Gospell All these places of Scripture prooue plainely and directly vnto vs that what matter of waight and importance soeuer we enterprise and goe about it is good for vs to take to our selues the helpe of others to further vs therein Reason 1. The truth of this Doctrine will better appeare vnto vs if wee weight the causes and consider the reasons For first the labour and wages of two is better and greater then of one alone In all doing of duties there z Psal 19 11. is profit reward but where greater strength is ioyned and force vnited there is greater fruit of the labour seene This is the reason vrged by the Wise man Eccle. 4. where the Doctrine hath his confirmation when hee had taught that two are better then one he addeth immediatly a Eccle 4 9. For they haue better Wages for their labour It maketh vs hauing company to be more cheerefull in labouring it deuoureth the tediousnesse and wearisomnesse of the worke and it prouoketh vs to an holy emulation who shall goe before each other Hence it is that Christ Iesus calling and sending out his Apostles b Mar. 6 7. Mat. 10 2 3. did send them forth two and two and the Euangelist doth couple and as it were yoake them together Peter and Andrew Iames and Iohn Philip and Bartlemew Thomas and Mathew c. Thus they were sent and thus they laboured together When God had called Moses to go to Pharaoh and to will him to let his people go he sent him not alone but ioyned vnto him his brother Aaron When the Lord Iesus appointed the seauenty disciples to second the labours of his twelu Apostles c Luke 10 1.
He sent them out two and two before him into euery Citty and place whither he himselfe should come So then there is more profit in a life that hath a fellow then when all thinges are done alone in the earnestnesse of the labour the works shall haue more force their strength is encreased their courage is kindled by mutuall exhorting and cheering vp one of another and by the mutuall example that one giueth to another Reason 2. Secondly in perill and danger if one fall or be ouercome hee hath by his fellow a fitter remedy against al the changes and aduentures of this life When a man doth take a iourney into a farre place it falleth out oftentimes that hee commeth into some great danger out of which he is neuer able to ridde himselfe and therefore wo to him that is alone This is more dangerous in the matters of the soule if a man fall into sinne and haue no man to pull him out of the pit into which he is fallen In bodily falles it is accounted childish and sottish to fall and not to rise againe to stumble and to lie still in the myre and therefore hee hasteth to rise before any man know of his fall But in spirituall falles which are more common and more dangerous the case is far otherwise For he that falleth into sinne is scarce euer lifted vp and set on his feete vnlesse by the exhortations admonitions and reproofes of others he be restored and recouered This we see in the examples of Dauid Hezekiah and sundry others who continued in their sinnes vntill the Prophets of God came and spake vnto them in the name of the Lord. This is the reason that Salomon vseth to commend the sociable life aboue the solitary d Eccle. 4 10 12. For if they fall the one will lift vp his fellow and if one ouercome him two shall stand against him and a three-fold cord is not easily broken Seeing therefore the recompence of labour is better of two then of one and the daunger of falling is lesser in one that hath his fellow with him in both respectes wee see that the helpe of others especially of the faithfull is very necessary and profitable to all things belonging vnto vs. Vse 1. The Vses are now in the next place to be obserued and marked First this teacheth vs that in all occasions and aduentures of our life both in prosperity and aduersity we should vse and seeke the helpe one of another We say commonly that two eyes see more then one and three more then two Two hands are better to worke withall then one Two heads are better then one and three better then two to contriue any thing Man is by Nature sociable and loueth the company and fellowship of others e Arist. polit lib. 1. cap. 2. Cicer. de finib lib. 2. more then other Creatures that fly together and flocke together The Philosophers could say that such as leaue the society of men and betake themselues to a solitary life are eyther a God or a Beast Experience doth teach vs that all of vs doe stand in need of the help of another the high of such as are low the rich of such as are poore so as we are bound together by common fellowship as by a strong band and one of vs cannot be without another Let no man therefore despise his Brother neyther let the head say to the foote I haue no need of thee The Lyon which is accounted as the King of all the Beasts of the Forrest may want the helpe of the seely Mouse Let vs set no man at naught be he neuer so seely and simple All humaine things are vncertaine and vnstable and are turned as with a swift wheele Let vs therefore maintaine peace and concord one with another that when we want the comfort and counsel the aide and assistance one of another we may not be to seeke of them but haue them at hand Smal things are increased by concord great reuennues are diminished and large possessions decayed by discord A bundle of stickes taken together are not easily broken but being seuered one from the other they are quickly pulled in pieces without any great pains or pollicy An army of men so long as they incamp together and march together e 2 Sam. 10 9 10 11. are not easily subdued but one serueth to strengthen another but if they goe stragling and forraging out of order if they fall to the prey and pillage euery one prouiding for himselfe it falleth out oftentimes that the Conquerors haue beene conquered and ouercome And as there is great vse and benefit in the company and society one of another in regard of earthly and temporall things so is there greater profit of it in regard of spirituall things We haue need to be instructed and comforted to be admonished and aduised one of another We want daily the daily praiers one of another to commend our selues and our Brethren to God The Apostle Iames saith f Iam. 5 13 14 Is any among you afflicted let him pray Is any merry let him sing Is any sicke among you let him call for the Elders of the Church and let them pray for him and the prayer of faith shall saue the sicke and the Lord shall raise him vp So the Apostle Heb. 13. stirreth vp the Hebrewes to this duty g Hebr. 13 19 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly and I desire you somewhat the more earnestly that ye so doe that I may be restored to you more quickly We want oftentimes nay at all times the prayers one of another and we must continually be ready to help one another and mindfull of the welfare of the whole Church This condemneth and reprooueth the solitary and Monkish life of those that abhorre and abiure the fellowship and familiarity of men and like the wilde Asse delight in no place but in the Wildernesse as if it were a worke of merit to liue alone out of the company of others These men glory that they are the light and salt of the world yet they hate the light and hide themselues in their dens as it were in darkenesse vnder a colour forsooth least they gather contagion and corruption from the base vulgar But as the Gentiles teach by the light of nature h Cicer. de offic lib. 1. that we are not born for our selues alone so is it their duty rather to come abroad to enlighten others with the light which they make boast of and to season the vnsauory and vnseasoned and vnsanctified manners of the people which they complaine of Doth any man light a Candle i Mat. 5 14 15 Marke 4 21. Luke 8 16 11 33. to couer it vnder a Bushel to hide it vnder a Bed or to put it in a priuy place But he setteth it in a Candlesticke placeth it on a table that it may
giue light to al that are in the house And what vse is there of the Salt vnlesse application bee made of it to the meate that it may be kept from putrifaction Away therefore with this Monkish life out of the Church which standeth neither with the ordinance of God nor the society of man and let vs maintain concord and company one with another not forsaking the fellowship as the maner of some is but remembring that God hath said It is not good for man to be alone and that two are better then one Vse 2. Secondly this teacheth vs to maintaine the publike meetinges and assemblies of the Saints and to magnifie the Lords Sabbaoths when all the Church ioyne in prayers prayses and other exercises of our Christian Religion making euen k 1 Kin. 1 40. Heauen and Earth to ring with the sound of their thanksgiuings and consents in the Doctrines of Faith and fruits of their obedience For seeing the doctrine we haue in hand teacheth that the company of others chiefly of the faithfull is very auaileable to helpe vs forward and to further vs in all good duties wee learne the excellent vse of all Church-meetings where with one mind and with one mouth we glorifie God the father in Iesus Christ Surely l Bab. on Exo. Chap. 25. as many stickes make a greater fire and many strings a fuller Musick so is the meeting of many in the Church to pray to God together to heare the word together to receiue the Sacraments together to sing the prayses of God together it is a fire that casteth abroad a great heat and an harmony passing pleasing in the eares of the Lord. Now the more gracious these meetings are the greater is their sinne that breake off this fellowship of the Saints and dissolue the people of God which came m Psal 110 3 willingly together at the time of mustring together his Army in perfect beauty Now the Standard seemeth pulled downe and the Campe to be broken vp and the people disperced and scattered as Sheepe without their Shepheards wandring heere and there as it were vpon the Mountaines to seeke pasture to saue their liues It is noted in the holy History that a great Famine was sent vpon Samaria when the Prophets were destroyed n 1 King 18 5 So that they sought for the Fountaines of Waters and the streames of the Riuers if so bee they might finde to saue the Horses and the Mules aliue least the Land were vtterly depriued of them The word of God groweth precious in our daies and the people that hunger after the Bread of life are constrained to goe from place to place to sustaine themselues This made the Prophet to cry out o Psa 84 1 2. O Lord of Hoasts how amiable are thy Tabernacles my soule longeth yea fainteth for the Courts of the Lord for my heart and my flesh reioyce in the liuing God This serueth to reprooue those that shew no loue or liking to Church-meetings that despise the grace of God offered vnto them and preferre any assemblies in the World and of worldly and wicked men before the assemblies of the Church These men if they be asked say they hope to be saued but they will not vse the meanes of their saluation they looke to come into the Kingdome of Heauen but they regard not the way and path that leadeth vnto it they will needs be of God but they will not heare the word of God p Iohn 8 47. and therefore we may truely conclude that because they heare it not they cannot be of God Vse 3. Lastly we must not content our selues or thinke it sufficient to pray vnto God or to praise him alone in the Closset of our house or of our heart or in the company of our Family when we should doe our duties to God publikely and ioyne with the rest of the Congregation Christ Iesus himselfe repaired to the Temple q Luke 2 42. at the set times of Gods worship so did the faithfull in all ages of the Church they were terrified neyther by the coldnesse of the weather r Psal 84 6 7. nor by the greatnesse of the heat nor by the length of the iourney nor by the costlinesse of the worship but had the greatest solace and chiefest delight in those holy meetings Å¿ Mat. 18 20. Gen. 28 17. where is the presence of God the ioy of the godly the gate of heauen Hence it is that the Prophet saith Blessed are they that dwell in thine house they will euer praise thee a day in thy Courts is better then a thousand other where I had rather be a doore-keeper in the house of my God then to dwell in the Tabernacles of wickednesse Psal 84 5 10. True it is we are commaunded to make priuate prayers and to poure out the secret Meditations of our hearts before the Lord but when wee ought to assemble with our Bretheren in one place and frequent the meetings of the Church God will not heare vs nor accept vs if we refuse such solemne meetings although wee priuately call vpon him in our houses They that come sildome to publique Prayers doe also most sildome vse priuate prayers And such as enter into their Chamber when they haue shut the doore do pray vnto their Father which is in secret will make conscience to enter into the Lords Courts and to pray vnto him with the rest of the faithfull For if God promise his presence where two or three are gathered together in the Name of God much more will his eares be ready to heare vs and his mouth open to answere vs and his hands stretched out to help vs when we shall ioyne together with the rest of our Brethren as one man to call vpon him See then the difference between the godly and vngodly The Children of God haue desired nothing more then to abide and continue in the house the Lord all the daies of their life as the Prophet maketh known his t Psal 27 4. 42 1 2. 137 1. request Psa 27. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to visite his Temple And nothing hath more troubled and disquieted them then when they haue been constrained to goe from the house of God and beene banished from the exercises of their Religion This wee see in the example of the Iewes carried into captiuity By the Waters of Babell we sate and there we wept when wee remembred Sion But the vngodly are neuer more merry nor better contented then when they are out of the Church nor neuer more heauy and discontented then when they are in the house of God They thinke euery houre seauen They count euery Sabbaoth the losse of a day and no time worse spent then that which is spent in the seruice of
God All time is esteemed to little and to short that is spent in pleasures in Carding in Dyeing in Drunkennesse in vanitie and in all wickednesse neuer considering that we ought to number our dayes and redeeme the time because the daies are euill To Philemon our deare Friend and Fellow-labourer c. Hetherto we haue spoken of the persons writing Now wee are to proceede to the persons to whom this Epistle is written which are foure in number whereof one is chiefe and principall the other such as are ioyned to him as lesse principall The cheefe person heere named is Philemon Touching this Philemon who he was and of what calling and condition it is not agreed among all Some thinke he was in the Ministery and of some Ecclesiasticall function u Cal. in Epist. Phil. Piscat in hanc locum Rolloc annlis in Epistol Phil. because the Apostle calleth him a Fellow-labourer But the opinion and iudgement of these men is not certaine and the reason whereuppon it standeth is weake and wauering Rather he appeareth to be a Citizen of Colosse of good wealth and worship because both the Pastor of that Church was Archippus as appeareth Coloss 4 Say vnto Archippus looke to thy Ministry that thou fulfill it And many other are called by this honorable Title of Fellow-labourers who neuer had calling to preach the word as appeareth in diuers places where Paule saluteth not only priuate persons but Women who were not to teach publikely in the Church by this Name as Rom. 16. Phil. 4. 3. Iohn Now the Apostle vseth two reasons to perswade him to yeeld to his suit and earnest request the one of friendship and familiarity that was betweene them the other of his zeale and forwardnesse in furthering the Gospell as indeed it is the duty not onely of the Ministers but of all the godly to promote the doctrine of the gospell and to labour much in the Lord by their prayers workes counsels endeuours and imployments So then in regard of the neere coniunction of Christian loue and common labour in the truth and for the truth the Apostle hopeth to preuaile with him Doct. 5. A Christian friend wil performe any Christian duty to his friend From hence wee learne this Doctrine that where true Christian loue is there is a willing and ready performance of all Christian duties one to another Christian friendshippe and familiarity ought to preuaile much to intreat and obtaine duties of loue one from another and to stay vnchristian and vncharitable courses When a contention grew betweene Abraham and Lot and betweene the Heard-men of their Cattle Abraham said vnto him x Gen. 13 8. Let there be I pray thee no strife between thee and me neither between my Heard-men and thy Heard-men for we are Brethren Ionathan and Dauid a paire of sure and fast friendes entred into a couenant of peace and amity either with other y 1 Sa. 18 2 3. this loue would not suffer any euill to be pretended and plotted against each other which they did not willinglie disclose and discouer Dauid loued him as himselfe and Ionathan reuealed and bewrayed the counsell and conspiracy of his Father euen to the danger of his owne life and the losse of a kingdome He preferred the maintaining of frendship before the gaining of a kingdome The loue that was in Christ to his disciples caused him to reueale to them all things that he had from his Father z Iohn 15 15. Henceforth cal I you not seruants for the seruant knoweth not what his M. doth but I haue called you friends for all things that I haue heard of my Father haue I made known to you When Christ sitting at the table told the disciples that one of thē should betray him into the hands of Sinners Peter moued Iohn whom Iesus loued and who leaned on his breast to aske who it was of whō he spake being assured he would not deny to tell him because he loued him This the Apostle teacheth b Rom. 5 7. Doubtlesse one will scarce die for a righteous Man but for a good man it may be that one dare dye So in this Epistle that now we haue in hand verse 9. he saith For loues sake I beseech thee for my Sonne Onesimus All these seuerall places serue to point out and to proue this truth vnto vs that a friend a true Friend a true Christian friend will not deny but readily performe any Christian duty to his friend Reason 1. The Reasons are first because true Friendes are as one Soule in two Bodies They agree in one they consent in one they take such sweete counsell together and are partakers one with another in weale and woe The Heathen could say c Arist Eth. lib 8. c. 1. Cicer. lib de Amicit. that all things are common among friends and that a sure friend is as another the same It is said to this purpose that Dauid loued Ionathan as his owne Soule 1 Sam. 18. So Luke speaking of the faithfull members of the Church saith d Act. 4 32. The multitude of them that beleeued were of one heart and of one Soule neyther any of them saide that any thing of that which he possessed was his owne but they had all thinges common Seeing then that such as are ioyned in Christian friendship haue one Soule one heart one will one purpose how can they but performe all good thinges one to another Who can deny any thing to himselfe Who hateth his owne flesh or doth not nourish and cherish it by all the meanes he can How then shall not Friends that haue a Title and interest one of another demaund and obtaine any thing that is iust and equall Reason 2. Againe this is a note of true loue that it seeketh not his owne good but seeketh and desireth the good of his Brother The loue that aymeth and endeth at it selfe is nothing else but selfe-loue whereof there is great store in the World when Men respect nothing but their owne profite But true loue is so occupyed about the thing loued that in regard thereof it is oftentimes negligent about it selfe not enioying all the liberty or commodity that lawfully it may haue The Apostle e 1 Cor. 13 4 5 describing the properties of loue saith Loue suffereth long it is bountifull loue enuyeth not loue dooth not boast it it selfe it is not puffed vp it disdaineth not is seeketh not her owne thinges it not prouoked to anger it thinketh not euill Seeing then this is one of the fruites and properties of loue that it is ready to neglect it owne priuate profit and pleasure in regard of the thing loued wee cannot doubt of a carefull performance of all duties and demaundes that are required of it where it is Vse 1. Let vs see the Vses of this Doctrine First seeing Christian friendship will performe Christian duties wee learne that a Christian Friende is a sure Friend and Christian friendship
of the safety of the whole Family It is a great profite and aduantage to do a thing in season On the other side it is the note of vnwise and wicked Women to drawe their Husbands to all wickednesse and outragiousnesse to further them in impiety and vngodlinesse and consequently to hasten their owne and their Husbands ruine and destruction If there be any sparke of godlinesse they are as water to quench it in their Husbands An example hereof we haue in Iezabell when Ahab longed after the Vine-yard of Naboth and could not obtaine it so that he came to his house heauy and in displeasure did she perswade the Kinges heart to bee content Did she tell him he had enough or moue him to suffer Naboth to enioy his possession in peace No as if hee had not beene of himselfe mad enough she pricketh him forward shee saith vnto him h 1 Kin. 21 7. Dost thou manage the Kingdome of Israell Art thou fit to be a King I will giue thee the Vineyard vp eate Bread and be of good cheere The like we see in the Wiues of Salomon that were Heathen they turned away his heart from God and prouoked him to set vp Idolatry When Mordecai refused to bow downe to Haman and to giue him the honor that was due to God i Ester 3 5. 5 14. he was full of wrath so that the glory of his Riches the multitude of his children the fauour of the King the greatnesse of his honour the aduancement of his Name did nothing auaile him so long as hee saw Mordecai the Iew sitting at the Kinges Gate Did his Wife perswade him to be patient Did shee shew him that fauour is deceitfull that wealth is vncertaine and that honour is as a blast of winde yea lighter then vanity it selfe No shee moueth him to set vp a tree of fifty cubits high and to speake to the King that Mordecai might be hanged thereon It is great meanes to goodnesse to delight in good company It is a great allurement to wickednesse to follow euill company A day-companion is strong to draw men to all impiety but the Night-companion is stronger and preuaileth farther and oftentimes bringeth to the hight of all iniquity Vse 3. Lastly as the consideration of the Name beeing made to bee Helpers putteth Wiues in minde of theyr dutie so it teacheth all men two thinges First they must remember that it standeth euery one vpon to haue a care in his choice and match to get such as may brooke their Names and be indeed Helpers and not hinderers vnto them It is the greatest calling that wee can enter into and a band neuer to be broken Therein standeth the comfort or discomfort of our whole life It is is our duty to be carefull to marry in the Lord that Christ may bee bidden as one of our Gueste and not shut out of our meetings It is a prophane marriage where he is not entertained and wee can looke for no blessing to come vpon such assemblies The Apostle teaching That the Wife is k 1 Cor. 7 39. bound by the Law as long as her Husband liueth and that her Husband being dead she is at libertie to marry with whom shee will he addeth onely in the Lord. The same Apostle chargeth vs Not to be vnequally yoaked with the vnbeleeuers l 2 Cor. 6 14 15. because there can be no fellowship betweene righteousnesse and vnrighteousnesse no communion betweene light and darkenesse no concord betweene Christ and Belial Such vnequall marriages between the Sons of God and the Daughters of men m Gen. 6 1 2. brought an vniuersall floud vppon the Earth How greatly God detesteth this the Prophet Malachi declareth Cha. 2. 11. Iudah hath transgressed and an abhomination is committed in Israell and in Ierusalem for Iudah hath defiled the holinesse of the Lord which hee loued and hath marryed the Daughter of a strange God This condemneth such matches as are sought out for beauty for riches for honours but no mention made of godlinesse or of Religion The chiefest things to be respected are not wealth and such outward things of the world for a man may be aduanced in his estate this way and yet in the end be cast downe to hell Secondly such as haue receiued by the blessing of God such helpers and comforts of their life must learn to loue and delight in such wiues as in those companions that God hath sent them This dooth Salomon n Prou. 5 19 20 21. teach Reioyce with the Wife of thy youth let her be as the louing Hind and the pleasant Roe let her breasts satisfie thee at all times for why shouldest thou delight my Son in a strange Woman or embrace the bosome of a Stranger For the waies of man are before the eyes of the Lord and he pondreth all his paths Where he teacheth that the delight that the married folke ought to take one in another is a notable preseruatiue to keepe them from vncleannesse They must confesse that it is God that hath knit them together in such wise that the one should not desire to be separated from the other The Apostle writing to the Ephesians o Eph. 5 25 28 29. willeth Husbands to loue their Wiues as Christ loued the Church and gaue himselfe for it and sheweth that men ought so to loue their Wiues as their owne bodyes So that hee which loueth his Wife loueth himselfe for no Man euer yet hated his owne Flesh but nourisheth and cherisheth it euen as the Lorde dooth the Church And to Archippus our Fellow-Souldier c. Hitherto of the two first persons to whom the Epistle is sent to wit Philemon and Apphia the Husband and the Wife Now followeth the third person who was the Pastour of the Church described by his propper Name Archippus and by his Office a Fellow-Souldier True it is all Christians in this life are Warriours and fight the battels of God against sinne the world and the Deuill and so may bee called Fellow-Souldiers in as much as they are members of the Militant Church yet the Ministers of God are in a peculiar and speciall manner so called because they are as it were the Captains Standart-bearers to go before others and to order the battell This Title to be called a Souldier is a borrowed speech for their Weapons are not carnall and importeth great labour and much trouble it signifieth the necessity of the calling and pointeth out the danger and opposition that is made against it Doct. 7. The calling of a Minister is a painfull needfull and troublesome calling The Doctrine from hence is this that the calling of a Minister is paineful most needefull and a troublesome calling resisted and opposed against by Sathan and wicked men When Christ saw the people scattered abroad and dispersed as Sheepe without a Shepheard he had compassion vppon them and saide to his Disciples p Math. 9 37. The Haruest indeede is great
but the Labourers are few pray ye therefore the Lord of the Haruest to thrust forth Labourers into his Haruest Where we see he calleth the Ministers of the Gospell Labourers in the Haruest-fielde and gatherers of the Lords Corne. We see what great paines men take in Haruest and how necessary Labourers are when the Corne is ripe and ready to be reaped The Apostle Paule speaking of himselfe and the rest of the Apostles saith q 1 Cor. 3 9. We together are Gods Labourers And in another place r 1 Tim. 5 17 The Elders that rule well is worthy of double honour specially they which labour in the word and doctrine Heerevnto agreeth that which he writeth in another Epistle Å¿ 2 Tim. 2 15. Study to shewe thy selfe approued vnto God a worke-man that needeth not to be ashamed diuiding the word of truth aright All these testimonies teach vs this truth that the office of the Ministery is not so much a dignity as it implyeth a duty it is not onely an honour but a burthen it is not onely a Title of renowne but a work of labour Reason 1. This will better appeare if wee marke the Reasons following First the ordinance of God appointeth that euery calling should eate their Bread in t Gen. 3 19. the sweate of their browes that is should be industrious and painefull in their seuerall vocations whether it be in bodily or in spirituall labour The bodily calling requireth bodily labour the spirituall calling requireth spirituall labour Idlenesse and negligence in any u Ier. 48 10. worke of the Lord is accursed An idle hearer that ioyneth not practise is abhominable a loose and carelesse professor that addeth not obedience is a bad professor Reason 2. Secondly the Ministers of God fight the Lords spirituall battels for vs by their prayers care watchfulnesse faith and the whole Armour of God by opposing and setting themselues against Heritiques Atheists Worldlinges Schismatiques Wicked men and all thinges that exalr themselues against God Is not this a great worke of great labour to resist the budding and growing of so many sinnes as daily rise vp as men that striue with the whole Earth To labour in study in word in doctrine in zeale in watching According to that which the Apostle saith x 2 Cor. 11 27 28. I was often in wearinesse and painefulnesse in watching often besides the things which are outward I am combred daily and haue the care of all the Churches who is weake and I am not weake Who is offended and I burne not How did Moses fight in prayer y Exod. 32 31 and labour in zeale for the people of Israell when hee stood in the gap and stopped the wrath of God that was kindled against them If then we would reason from the generall to the speciall waying the purpose and appointment of God who hath annexed labour to euery calling or consider that the Ministers of the word are the Souldiers of God to fight his battels against sinne and sinfull men in both respects we may conclude that the calling of the ministery is an office of great necessity and of much labour Vse 1. This doctrine teacheth vs and offereth vnto vs diuers Vses First let vs learne to acknowledge the worke of the Ministry to bee a worke of great diligence painefulnesse and labour if it be performed as it ought to be We must keepe backe z Act. 20 27 28. nothing from the people but shew vnto them the whole counsell of God We must lay the Foundation of Religion among them and build constantly vpon it which cannot be done without faithfulnesse If wee take heede to our selues and to all the flocke whereof the holy Ghost hath made vs Ouer-seers to feede the Church of God which hee hath purchased with his owne bloud we shall find our function to be full of labour and sweating to receiue much euill intreating and hard entertainement heere in this World The Apostle teaching the duty of the hearers toward their Ministers saith a 1 Cor. 3 1 2. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God and as for the the rest it is required of the Disposers that euery Man be found faithfull So he teacheth in another place b 1 Tim. 3 1. This is a true saying If any Man desire the office of a Bishop he desireth a worthy worke Where he sheweth indeede that the calling is a worthy calling but it requireth also worthy labouring This will farther appeare vnto vs if we consider the Titles that are giuen vnto them They are called Builders that are continually busie in building hewing tough Timber and squaring rough stones No Timber no Stones of themselues so vnfit for building as we are by Nature to be coupled together and to grow vnto an holy Temple in the Lord. They are called Souldiers they are alwaies fighting or looking for their enemies and drawing out the Sword of the Spirit c Ephe. 6 17. which is the word of God Is any calling vnder Heauen more necessary then the profession of a Souldier in time of danger And when an assault is made or the battels ioyne is any profession more painefull Sometimes they are called Husband-men Is not the life of the Husband-man a painefull life and is not the ending of one worke the beginning of another Doth not euery season of the yeare bring his seuerall trauell So that no calling is accompanied with more labour and lesse ease Sometimes they are called Watch-men who stand continually on their watch Tower to discry the comming and approaching of the Enemy Sometimes they are called Shepheards abiding in the fielde and keeping watch by night ouer their flocke they are in the day consumed with heate and with Frost in the night and their sleepe departeth from their eyes Seeing therefore the Ministers aie builders of the Lordes house Souldiers in the Lordes Campe Husbandmen in the Lords fielde Watch-men in the Lordes Citty and Shepheardes ouer the Lordes flocke which hee hath redeemed with his precious blood we must all confesse that the Ministry of the word is a worke of great labour if it be discharged aright For this if wee know not by practise wee may see by experience that to study with constantnesse to meditate with earnesse to instruct with diligence to exhort with carefulnesse to reproue with zeale to comfort with cheerefulnesse to conuince with boldnesse to watch ouer the people with a godly d Heb. 13 17. ouer-sight as they that must giue accountes for their Soules to conceiue godly anger and great sorrow for sinne to pray in publike and priuate to goe in and out before the people of God in the doctrine of Faith and in example of life to prepare themselues to handle the word and to deliuer it with power and euidence of the spirit with earnest affections being thus prepared I say to performe all these duties
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
Let them know therefore that they must render a greater account then of teaching them to vtter and pronounce the wordes they must cause them to vnderstand them they must sow the Seedes of Christian Religion in their hearts they must instruct them with all diligence they must exhort them with all earnestnesse they must charge them to feare God and to walk in his waies that so their children may be made Gods Children and so giue them to him againe of whom and by whose blessing at the first they receiued them Vse 2. Secondly seeing all Housholders must teach their families it is their duty first of all to reforme themselues that so their people may be reformed They that are the chiefe in the Family must looke vnto themselues and goe in and out before them by good example that so they may the better looke vnto those that are vnder them It is a Testimony of our great loue toward them and an earnest desire to win them to the truth and to embrace true godlinesse when we seek to saue their soules He that loueth the soule t Plutar. in Alcibia loueth truely for the foule is the principall part of man They therefore that are carelesse in training vp their children in religion cannot assure themselues that they bear any true loue vnto them Let them shew neuer so much comfort compassion to their bodies yet all their mercies are cruell so long as they neglect the chiefest care that ought to be in them toward their soules We may iudge thē to be more inhumaine and vnnaturall euen more then sauage beasts who not onely by neglect of teaching their Children the feare of the Lord but by corrupt example of liuing do lead them into euill and so murther their soules For how many children in stead of good education and godly instruction do heare their Fathers delight in swearing doe see them deale deceitfully and vniustly and walke in euerie euill way If wee should beholde a man killing his owne children and laying violent hands vpon his owne flesh if wee should see him destroy his posterity and shed the innocent blood of those that came out of his owne loines who would not accuse and condemne him of vnnatural murther and barbarous cruelty But there are many many thousand Fathers in the world that are the Murtherers and Butchers yea the death and destruction of their owne Issue They gaue them life but they are the causes of their death They gaue them a temporall being but they bring them to eternall condemnation They should direct them in the right way to Heauen but they leade them into the pathes of sinne and so thrust them downe to Hell with their owne handes For so long as we teach them not to honour God but to dishonour him and regard not whether they know Christ Iesus or not but are patternes and presidents vnto them of all prophanenesse wee are guilty of their blood and are worse then those that take away their naturall life and shall one day holde vp our hand at the barre of Gods Iudgement to bee arraigned for it For they onelie kill the bodie and when they haue done can do no more but we cast away and spill the Soules of our Children which is the greatest rigour the vilest murther and the extreamest crueltie in the world If therefore we would be cleere and pure from the bloud of our children let vs traine them vp in godlinesse and take heed to our selues reforming our owne waies and endeuouring to bee examples vnto them in all holinesse and true righteousnesse This is it which Ioshua u Iosh 24 15. professeth in his exhortation that he maketh to the people that they would with full purpose of heart cleaue vnto the Lord. Ioshua 24. 15. If it seeme euill vnto you to serue the Lorde chuse you this day whom you will serue whether the Gods which your Fathers serued beyond the floud or the Gods of the Amorites in whose Land ye dwell but I and my house will serue the Lord. The like we see in the aunswere of Queene Ester to Mordecai when shee had exhorted to gather the Church together to Fasting and Prayer that God might be intreated to open a way for their deliuerance x Ester 4 16. she addeth I and my Maids will doe likewise A like practise we find in Dauid Psal 101. as he declareth that his eyes should bee vpon the faithfull of the Land that they may dwell with him and that such as are vpright should serue him so he professeth y Psa 101 2 3 He would walke in the vprightnesse of his heart in the middest of his house hee would set no wicked thing before his eies but hate the workes of them that fall away For well did Dauid know that if the Maister of the house were euill the Family ordinarily could not bee good and that the example of the highest it alleadged as a warrant to the lowest to follow It is great pitty that a Child should heare an euill word or see an euill deed they are so ready to imitate that which they heare and see Let vs therefore looke diligently to our selues what examples we lay before them Vse 3. Thirdly this doctrine directeth vs to haue in our priuate Familes the priuate exercises of Religion It is no small praise of the house of Philemon that he had so taught and instructed his Family that hee had the liuely Image and true representation of a Church in it discharging after a sort the duty of a Pastor within his owne walles So the Apostle Paule saluteth Aquila and Priscilla z Rom. 16 3 5 and 1 Cor. 16 19. and the Church that is in their house Euery Gouernour of an house and Maister of a Family must endeuour that his house-hold may deserue the Name of a Church He should be the speaker they the hearers he the Pastour they the flocke he the Minister they the people hee ready to instruct they ready to be instructed A priuate Family should be as a priuate schoole the Gouernour is the Maister of the Schoole euery one within his gouernment is a Scholler to learne of him This shall bee a singuler commendation vnto vs if we so order our seuerall charges and places of gouernment as that they may bee called rather Churches then priuate Families rather Schooles then Houses rather Temples of GOD then dwellings of men rather Tabernacles set vp to serue the Lord then buildings erected to serue our selues Now wee shall attaine to this praise and estimation among the faithfull if our houses doe resemble Churches by the practise of such exercises as are performed in it For the Maister is both a King and a Pastor within his owne house a King to rule and correct a Pastor to instruct and reprooue yea to remooue such as are obstinate and obdurate Let vs therefore all of vs set vp little Churches in our houses let vs vse in them prayer to God
their negligence as Eli did of the offences of his Children Hence it is that in the fourth Commaundement prescribing the time of Gods publike worship g Exod. 20 10 the Housholder is charged to haue care of his Son of his Daughter of his Seruant of his Stranger Iacob called for his people and assembled them together h Gene. 35 2. when he went to Bethell Dauid went with a great traine and company into the house as those that goe to a Feast when he saith i Psal 42 4. When I remembred these thinges I powred out my very heart because I had gone with the multitude and led them into the house of God with the voice of singing and praise as a multitude that keepeth a Feast Behold heere the godly deuotion of a religious heart as the Hart brayeth for the Riuers of Waters so his soule panted after God and his publike worship neither could he content himselfe to goe alone but it was his comfort and delight to leade others as it were by the hand with him that they might finde that sweetenesse in the word that hee found and be partakers of the benefit that hee reaped thereby Vse 5. Lastly seeing it is so necessary a duty to teach our Housholds we must acknowledge that it is as necessary for Children and Seruants to bee taught and instructed It should be therefore our care and desire to dwell and inhabite in such places and houses as that we may be trained vp in godlinesse and learn our duties to God and man It should bee our care and desire to place and bestow our Children with such persons as that they may be brought vp in the feare of God There is not one of those in our Families euen the lowest and meanest but of meate drinke cloathing or wages bee at any times denyed or detained from them they will thinke themselues wronged and misused and are ready to complaine of the iniury How much more if there were in them any care of their Soules or loue of the life to come would they mourn and lament when they are debarred and defrauded of this most necessary portion the knowledge of true Religion appointed by the Lord to be bestowed vpon them If a man be to take any Farme he will not doe it hand ouer head but he will know what Acres hee shall haue what arable ground what Meddow and what meanes of his maintenance but how many are there that seek to others for their seruice who neuer consider what instruction they shal haue or whether they be likely euer to hear of the Name of God There is no Man so simple in wit but if he put his Sonne to bee an Apprentize and his Maister within his yeares doe not teach him his occupation hee will and may iustlie thinke his Childe much misvsed what a wonderfull blindnesse and blockishnesse then doth it argue in them that care not where they put and with whom they place their Children so they learne their occupation they regard not whether they learne any Religion and neuer enquire whether their Maisters take any pains or not to teach them the precepts and instructions that belong to a Christian which of all callings vnder heauens is both the most honourable and in the end shall be acknowledged to bee most profitable Let vs therefore put out our Children to bee the Seruants of those that may learne them to be the Seruants of God Let vs so binde them to their Trade that we may be sure they may learne the Trade of Trades the Art of Arts the Mysterie of Mysteries that is Religion and Godlinesse If wee haue little to leaue our Children and small wealth to bequeath vnto them yet if we bring them vp to this Trade and binde them fast vnto it we shall leaue them a worthy and wealthy portion for all men must bee of this Trade We see how costly other Trades are and what a round summe must be giuen with our children to serue for them but we may k Esay 55 1 2. without cost and without Mony make our Children of this Trade which is the best and most gainefull of all others l 1 Tim. 6 6. For godlinesse saith the Apostle is not onely gaine but great gaine if a man bee contented with that he hath If thou haue not learned this gainefull and profitable Trade thou wilt be neuer but a Begger and a Bankerout for being destitute of this thou art without Grace without God without Heauen Thus much of this doctrine 3 Grace be with you and peace from God our Father and from the Lord Iesus Christ The order of the words and the interpretation of the same Hitherto wee haue spoken of the first part of the Praeface of this Epistle touching the persons writing and written vnto Now we come to the second part to wit the prayers which he maketh which are of two sortes a salutation and a thanksgiuing the salutation is a greeting which the Apostle wisheth to all the persons before named wherein we are to consider two pointes first what blessings the Apostle desireth to be giuen vnto them Secondlie from whom he craueth them The blessings which he prayeth for are two namely Grace and Peace By Grace we must vnderstand the free fauour meer mercy and good will of God towards vs whereby he hath eternally vndeseruedly loued vs in Christ who are a people by nature not beloued but deseruing to be disgraced by him and hated of him The second blessing that he beggeth for them is peace whereby is meant all kind of benefits spirituall and temporall which flow vnto vs from this Fountaine and grow out of the root of grace and therefore ordinarily in other Epistles it is annexed vnto it Grace heere mnntioned is not any gift in vs but it is Gods and in God it is his gratious fauour free loue and good will whereby he is well pleased with his elect in and for Christ Peace is not any guift in God but in vs and is that holy vnity and blessed concord which is in the Kingdome of God among Gods Children this concord and agreement of Gods Children is a fruit and effect of grace Paraphr So then the meaning of the words is this We wish vnto you all the fauour of God in Christ and that concord which is propper to Gods Church and Children hauing peace with God with his holy Angels with his Church with your owne hearts with your enemies and with al his Creatures Secondly in this verse is set downe the cause the worker and author from whom these blessings come to wit the Father and Iesus Christ God the Father the Fountaine of them and Christ our Lord as the Cunduit pipe by whom they are carried and conueied vnto vs. Obiect But it may be obiected why is the holy Ghost left out why is not he named do not these guifts come from him as well as from the Father and the Son
Children of God c Psal 123 3. Haue mercy vpon vs ô Lord haue mercy vpon vs for we haue suffered to much contempt This is the direction that the Apostle Iames giueth d Iames 5 5. If any of you want wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him This is that which the Apostle both teacheth and craueth The Grace of our Lord Iesus Christ the loue of God and the Communion of the Holy Ghost be with you all The like we see vsed by the Apostle Iohn Reuel 1. 4. All which testimonies serue directly to teach vs that what blessings soeuer we want we must beg them of God and of him onely Reason 1. Let vs see the Reasons to confirme vs in this truth First God is the fountaine of all good thinges and the Well-spring of all graces whatsoeuer Hee is a most bountifull and liberall Giuer none can helpe vs but he alone If hee shut his handes who can open them If hee stoppe his eares who can heare If hee turne awaie his eye from vs who can see our wantes If hee close vp his heart who can shew mercie Hence it is that the Apostle saith e Rom 11 36. For of him and through him and for him are all thinges to him bee glory for euer Amen And Iames in the first Chapter of his Epistle Iam. 1. 17. f Iames 1 17. Euery good giuing and euery perfect guift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shaddow of turning Reason 2. Secondly the three persons in Trinity doe worke ioyntly together euen from the first beginning of our creation to the last finishing of our saluation It is said all things were made by the Sonne g Iohn 1 3. and that without him nothing was made that was made the Spirit also did sustaine and vphold that confused Lumpe which was the matter of the vniuersall so that they are said and set downe to be Creators as well as the Father In the worke of our saluation the Father willeth it and electeth vs the Sonne meriteth and deserueth it the Holy Ghost applyeth and appropriateth it This is it which Christ himselfe h Iohn 5 17. 16 13. saith Ioh. 5. My Father worketh hitherto and I worke And Chap. 16. When he commeth which is the Spirit of truth he will lead you into all truth So we might say the like touching the guifts of Sanctification and Iustification the Father forgiueth and washeth away sinne by the blood of Christ through the sprinkling of the Spirit he mortifieth sinne by the power of the death of Christ through the working of the Holy Ghost he raiseth vnto newnesse of life by the power of Christes Resurrection applyed by the Spirit hee iustifieth vs by the righteousnesse of Christ imputed and appropriated vnto vs by the Spirit Seeing therefore that God is a most munificent and liberall giuer rich vnto all and niggardly to none and seeing these three persons beeing one God doe worke ioyntly together in all things touching the creation of the World and the saluation of man and the redemption of our Soules it followeth whensoeuer we want any guifts needefull for Soule or body for this life or the life to come we must aske the supply of them at the handes of God onely the Father the Sonne and holy Ghost Vse 1. Now let vs handle the Vses breefely that arise from hence First we see that it is necessary for all that would pray aright and would obtaine that which they desire to be well instructed in the Vnity of the Godhead and the Trinity of the persons and to know the distinct properties of the persons without the vnderstanding whereof wee worship not the true God but an Idoll Our Sauiour in his conference with the Woman of Samaria chargeth the i Iohn 4 12. Samaritans to worship they know not what so doe many in our dayes both Heretiques and ignorant persons they call vppon God confusedlie but they haue no particular knowledge of God at all We must conceiue no otherwise of God in our minde then he hath expressed in his word The scripture teacheth to knowledge to beleeue to worship one God and him onely If we conceiue or imagine or receiue a multiplicity of Gods wee turne the truth of God into a lie and we erect vnto our selues so many Idols Againe the same Scripture setteth before vs three persons in that Godhead the Father which is the first person in the Trinity of himselfe the Son which is the second person begotten of the Father the holy Ghost which is the third person proceeding from the Father and the Sonne The Father is God the Sonne is God the holy Ghost is God and yet these three persons are not three Gods but one onely God And heere we haue in this place a notable Testimony of the God-head of the Sonne where the Apostle desireth and prayeth for grace and peace to be giuen to Philemon and his Wife to Archippus and the Church not onely from God the Father but from the Lord Iesus Christ This had bin monstrous horrible Idolatry and blasphemy Lastly if Christ had not bin in Nature Maiesty and glory equal with the Father hee of whom and from whom we craue spirituall and eternall gifts k Iohn 1 16. And of whose fulnesse we receiue and grace for grace must be confessed and beleeued to be God but such is Christ Iesus and therefore let this be an article of our Faith written in our hearts acknowledged with our mouth and confessed in the Church for euer that Christ is true God Vse 2. Secondly all good things are to be craued of God whether it be the supplying of his graces or the remoouing of our troubles we are taught to goe immediatly to God by Christ whensoeuer he blesseth vs and to returne vnto himselfe the praise of his owne worke This duty being required it serueth to meete with many corruptions that are too common in the world It conuinceth such Heathnish minded men as are of dead harts and haue no spark of the life of Gods Spirite in them that receiue and swallow vp daily diuers blessinges yet neuer looke to GOD that blesseth them but wee are like vnto the Swine that goe groueling to the ground like the Horse and Mule that haue no vnderstanding at all and so vse all the profites and pleasures of this life without any acknowledgement and consideration from whence they come and of whom they haue receiued them l Ezek. 32 6. or like vnto the Israelites when they had forsaken God They sate downe to eate and drinke and rose vp to play or as c Gen. 25 34. Esau He did eate and drinke he rose vp and went his way he filled his paunch and such was his prophanenesse that hee was touched with nothing These men doe daily deuour infinite
mercies of God and yet neuer call vpon him In him they liue and mooue and haue their being yet neuer acknowledge him from whom they receiue life and breath and being This is an euident argument of a prophane Spirit d Psal 14 4 and made the marke of an Atheist not to pray to God Moreouer it reprooueth such as hauing great benefites bestowed vpon them doe not magnifie the Authour and giuer of them but some praise themselues and ascribe them to their owne power and so sacrifice to their owne yarne as e Dan. 4 27. Nebucadnezzao did Dan. 4. 27. Is not this great Babell that I haue built for the House of the Kingdome by the might of my power and for the honour of my Maiesty This way do the greatest sort of men offend if they haue any thing they impute it to themselues and thanke their owne handes and ascribe it to their owne labours to their early rising to their late going to bed but neuer remember the Name of God nor consider that whatsoeuer wee haue for Soule and Body and all thinges belonging vnto them are from God whether of necessitie plentie or pleasure Let vs learne to confesse and say with the f Psal 23 5. Prophet Psalme 23. Thou dost prepare a Table before mee in the sight of my aduersaries thou dost annoint mine head with Oyle and my Cup runneth ouer Some likewise blesse their Idols and the workes of mens hands which is detestable Idolatry as g Dan. 5 4. Belshazzar did who when he brought forth the golden Vessels that were taken out of the Temple of the Lords house at Hierusalem he praised his Goddes of Siluer and Gold to whom hee ascribed the praise of the victory and contemned the true God who liueth for euer Others call vpon Saints and Angels instead of flying vnto God as they do that embrace the Religion of the Church of Rome who for euery purpose and vse haue a seuerall Saint as likewise the Heathen had that knew not God For touching the Idolatry of the Gentiles and of the Papists touching superstition of the one and the other blood cannot be more like to blood Milke to Milke or an Egge to an Egge then one of them is to another as may appeare h Muscul comment in Psal 16 1. by the conference and comparison of them both For first there was no Nation no Prouince no Citty no House which had not some peculiar protecting God to stand for them against Enemies and to defend them from euill as Babylon had Belus Aegipt had Isis and Osyris Athens had Minerua Ephesus Diana c. Thus is it among the false Catholikes and false Christians Spain hath Iames France hath Saint Denis Germany hath Saint George Venice hath Saint Marke Coloine hath the three Kinges Rome hath Peter and Paule the Hungarians haue Ludouick Milen hath Ambrose and so other people other Patrones Secondly among the Gentiles the Elements had their seueral Gods to rule ouer them and to beare all the sway in them as the Heauen and Fire had Iupiter the Ayre Iuno the Sea Neptune and Hell had Pluto not much vnlike is it among the Papists where Agatha ruleth ouer the Fire Nicholas ouer the Sea Valesianus Theodulus ouer the tempests c. Thirdly the Gentiles had a certaine God assigned to their Cattle as Apollo and Pan the Sheepheards God and likewise to the fruites of the Earth as Apollo ripened their fruit Bacchus encreased their Wine Ceres sent them store of Corne so is it among the Romanists Wendelinus taketh care of their Sheepe Eulogius of their Horse Pelagius of their Oxen Anthony of their Pigges and Swine Iodocus ouer their Fruits of trees Vrbanus ouer their Vines and to shew themselues no wiser then a Goose they gaue the charge of their Geese to Gallus Fourthly the Religion of the Gentiles assigned seuerall Gods for seuerall diseases and those they called vpon to heale them and help them they called vpon Apollo for the plague vpon Hercules for the falling sicknesse vpon Iuno for Women in trauaile so the superstition of the Papists hath assigned and deputed diuers He-Saints and She-Saints to the same purpose f Chemnil exam part 3. de innocat sanct they pray to Sebastian against the Plague to Petronella against the Ague to Saint Iohn against Poyson to Apollonia against the Tooth-ach to Anastasius against the Head-ach to Mark against suddaine death to Liberius against the Stone to Margaret for Women in trauaile to Vincent for the recouering and restoring of thinges lost Saint Felicitas gaue Male Children Anna Riches and Barbara prouided that none should dye and depart before that they had receiued the Sacrament Fiftly the Heathen had peculiar Gods that were the Patrons of learning and learned men and gaue knowledge in Handy-crafts as such as were studious Apollo Minerua and the nine Muses Smiths had Vulcane Physitians Aeculapius Souldiers Mars Hunters Diana Marriners Castor and Pollux Harlots had Venus Flora Lupa and the like If we come and compare these with the Church of Rome we shall see the like practise for among them the God of the learned is Gregory of the Painters Luke of the Physitians Cosmas and Damianus the God of Souldiers is Saint George of Smiths Eulogius of Shooe-makers Crispin of Tailors Gutman of Hunters Eustachius of Harlots Magdalena and Asra Lastly the superstition of the Papistes in worshipping Idols is the same with the Idolatry of the Gentiles for the Heathen did build Churches and Chappels erected Altars ordained Priestes set vp Images appointed Feasts and formes of praiers offered guifts burned Incense and fell downe before their false Gods which are the true workes of mens hands They sware by their names when they entred into their Temples they sprinkled themselues with holy Water and they carried about with them their Images to worship Let any man compare g Virell principi Christ. relig lib. 2. the Romane Religion and the manners of worship retained and practised in that Church and then let him openly declare whether the names onely of the Idols being changed the same Idolatry be not still maintained and continued and whether the old Idolaters which were the Gentiles and the new Idolaters which are the Papists do any whit differ But to leaue them either to the mercy of God to open their eyes or to iudgement to make them that see not more blinde let vs acknowledge God onely to be our Patrone and Protector who ruleth ouer Sea and Land who taketh care of vs and ours whom we h Psal 50 15. Are commaunded to call vpon in the day of trouble with promise to heare vs. Christ Iesus teacheth vs a forme of prayer and willeth vs to say Our Father and therefore let vs goe to the root not to the braunches to the Fountaine not to the streames to the Creator not to the Creatures Vse 3. Lastly seeing all guiftes come from God by Christ we are put in minde to
contrary to the Doctrine deliuered by himselfe contrary to the rest of the holy Scriptures and contrary to the Articles of our Faith Contrarie to himselfe because he teacheth i Rom. 10 13 14. that we cannot call vpon any whom we do not know out of Gods word and beleeue to be both able and willing to help vs saying Whosoeuer shall call on the Name of the Lord shall be saued how then shall they call on him on whom they haue not beleeued Where he reasoneth thus that we must beleeue onely in God and therefore pray onely to God Hee should be contrary to other Scriptures because we are k Heb. 4 16. taught by them To come with boldnesse to the Throne of Grace therefore the inuocation of Saints is vaine and needlesse seeing we haue a free accesse and bold approching vnto God through Christ againe they are l Ier. 17 5. Curssed that trust in man and make flesh their Arme and so with-draw their heart from the Lord. Christ calleth vs vnto himselfe and commaunded m Iohn 16 20 vs to aske the Father in his Name for the Father himselfe loueth vs. He should be contrary to the Articles of Faith wherein we are taught to beleeue onely in God the Father the Sonne and the holy Ghost Againe such as are not obstinately blinded and peruersely disposed may easily distinguish the Apostles words and see that he referreth not Faith both to Christ and the Saints but Faith to Iesus Christ and loue to the Saints For after that he had commended Philemon for two chiefe guifts of God Faith and Loue in both which consist the perfection of a Christian man he assigneth to eyther of them their propper subiect namely that Faith is in our Lord Iesus Christ and Charity is toward all the Saints which distinction and diuerse Relation may appeare by the Latine Interpretour and by their owne Rhemish Translation altering the preposition and reading it thus n In Iesu Christo in omnes Sanctos Loue and Faith in Iesus Christ and toward all the Saints Thirdly the Apostle else-where hauing occasion to mention these two graces of God he doth describe them distinctly by their seuerall obiectes and expresly referreth Faith to Christ and loue to the Saints o Ephe. 1 15. Col. 1 3 4. as writing to the Ephesians he saith Therefore also after that I hear of the Faith which ye haue in the Lord Iesus and loue toward all the Saints I cease not to giue thankes for you making mention of you in my prayers So in the Epistle to the Colossians We giue thankes to God euen the Father of our Lord Iesus Christ alway praying for you since we heard of your faith in Christ Iesus and of your loue toward all Saints Compare these two places with the words of Paule in this place and wee shall see they serue as a Key to open this and doe vtter that plainely which here is spoken more darkely Thus we see by the way that the Scripture is the best Expositer and Interpretour of the Scripture p August lib. 2 de doctr Christ cap. 6. and that which is spoken obscurely in one Book is made euident and manifest in another Fourthly it were not hard to produce and alledge sundry authorities and testimonies of elder times thus distinguish the words as we doe and auouching that no Faith and confidence is to be put in any of the Saints q Theodoret Ambrose Theophylact as if the Apostle had saide I know how great Faith thou hast reposed in our Lord which hath saued vs and with how great Charity thou hast releeued them that are the Seruants of God and esteeme godlines Lastly Faith in the Saints cannot bee prooued and inuocation of them established and grounded from hence because the Apostle speaketh of the Saints liuing not departed in the Church Militant not Triumphant the Saints on Earth not in Heauen For the Saints on Earth want our help and craue our releefe to be extended toward them but they that are in glory and haue receiued their Crowne doe not stand in neede of our comfort and refreshing and therefore this is a weake foundation to builde the Popish Faith and beleefe in Saints that are dead and departed out of this life seeing the Apostle vnderstandeth it of one sort and they take it and stretch it to another The third question answered The third question is this why the Apostle restraineth Philemons loue to the Saints whereas loue is a common debt that we owe to all men as the Apostle saith r Rom. 13 8. Owe nothing to any Man but to loue one another for hee that loueth another hath fulfilled the Law Seeing therefore loue should not be restrained to the Saints as though we ought to shut vp our bowels of pitty and compassion from others and seeing we are not to despise our owne flesh but honour the Image of God engrauen in our Nature how is it that his loue which ought to comprehend all mankind and enlarge it selfe to all others is onelie mentioned to haue beene toward the distressed Saints and Members of the Church The reason is they which are of the Houshold of Faith are tyed to vs by a stronger and straighter band of friendship and familiarity and God commendeth them vnto vs more particularlie and so they ought to challenge the first place in declaring the fruits of our loue The Apostle doth direct vs to this point when he saith Å¿ Gal. 6 10. While we haue time let vs doe good vnto al men but especially to them which are of the Houshold of Faith We are charged to loue all but we must loue the Saints with a peculiar and speciall loue euen as heires with Christ and Members of the same body with vs. God requireth of vs to loue al men as his Creatures but the godly as his Children Though therefore our loue should be common and extend it selfe farre and neere into all the world yet there should bee certaine degrees and an order in our loue should be obserued We are commaunded to loue all but we are not commaunded to loue all alike We are bound to loue the godly and vngodlie but we are not bound to loue the vngodly as the godly the Reprobates as the elect the Vessels of wrath as the Vessels of honour the Children of Belial as the Children of God We are therefore heere directed whom we are most neerely and deerly to loue euen those that haue Christ dwelling in their harts and grace shining in their faces Contrary to the practise of worldly Men who onely loue such as are of this World their loue is like themselues prophane men a prophane loue carnall men a carnall loue they loue euill men for their euill because they partake with them in euill they hate the godly for their godlinesse because they are vnlike them and will not runne with them into all excesse of ryot t Psal 38
20. according to that which the Prophet hath They that reward euill for good are mine enemies because I follow goodnesse This agreeth with that which Christ told and taught his Disciples u Iohn 15 19. If ye were of the world the world would loue his owne but because ye are not of the World but I haue chosen you out of the World therefore the World hateth you Thus much touching the deciding of the doubts and answering of the questions that arise out of these two verses Now let vs come to the obseruations that arise therein Obseruations out of these verses The wordes beeing interpreted and diuers questions answered let vs see what points offer themselues fitly to bee deserued First he beginneth with a thanksgiuing to teach that it is meete and necessary to giue thanks to God for benefits receiued at his hands according to the Doctrine of the Apostles x 1 Thes 5 18 In all thinges giue thankes for this is the will of God in Christ Iesus Wee are ready to forget such mercies as we haue receiued and thereby make our selues vnworthy of further fauour Secondly consider to whom he giueth thankes to God not to any Saint or Angell or any Creatuâ—… to guide vs in the performance of this duty Thirdly marke the person for whom for Philemon so that wee are not onely bound to giue thankes for our selues but for other especially when we see Gods word to bring forth fruit in the hearts of Men. Thus doth Paule in this place reioyce for the godlinesse of Philemon and euery where in his Epistles sheweth himselfe exceeding glad for the conuersion of Nations and people to the Faith Thus the Church of the Iewes y Gal. 1 23. are said to glorifie God when they heard of Paules conuersion This is the dutie of all Christians specially of the Ministers to pray continually for the Flock committed vnto them and to praise the name of God for their increase in godlinesse Fourthly obserue that first he mentioneth his thanks-giuing then his praiers for him so that he ioyneth the one with the other Whereby we see that prayers conceiued for our selues or others are not to bee seuered from giuing of thankes For no man is so perfect in this life but be hath neede of dailie encrease in grace and therefore we must so giue thankes for our Bretheren to God in regard of the graces of his spirit which they haue receiued that wee also pray incessantly for their growth in those graces Besides no man standeth so firmely rooted and grounded in grace but hee may fall and by his fall haue his guifts lessened and diminished vnlesse he be strengthened and stayed vp by the meanes and helpes that God hath appointed among the which are Prayers both our owne and others Fiftly hee saith his Faith and loue were heard off and spread abroad farre and neere so that wee see Gods graces bestowed vpon vs will not be hidden and concealed We are set as vpon a Theater to be seene all mens eies are fixed vpon vs all Mens mouths will bee opened to speake of vs z Rom. 1 8. 1 Kin. 18 13. and all mens eares will listen what they can heare of vs euen then when they are absent from vs. On the otherside what euill soeuer we commit wee cannot conceale and couer we haue many eies vpon vs we shall haue a thousand eares to hearken and ten thousand mouths to prattle against vs so that we must so walke as we saw many with vs and many saw vs how we walke Sixtly wee see heere a notable difference betweene vnfained praise and fained flattery The Apostle without any faining and fawning rehearseth in this place the commendation of Philemon a 1 Thes 1 â— 2 13 5 6. as he doth in other places of the whole Churches thereby to encourage them in well doing and to stirre them vp to continue fast and faithfull to the death and to hasten to the end of the race set before them But such as flatter and vse colourable wordes are wholy at the becke of others extolling and admiring whatsoeuer they doe or speake whether it deserue praise or dispraise It standeth vs vpon to consider whom we praise and wherefore we praise them that it be for such good thinges as appeare to be in them I giue thankes to my God c. The Apostle finding and hearing of the excellent and worthy graces of God that were in Philemon was mooued with great ioy and thereby stirred vp to blesse and praise the Lord God Doct. 1. Men ought to take cause of great ioy to see others grow and proceed in good things We learne from hence that al Christians especially Teachers are greatly to reioyce and praise God when they see or know or heare that professors prosper and grow forward in heauenly graces It is a matter of great ioy and comfort to see men grow in graces as they doe in yeares and to encrease in heauenly things as they multiply their daies When the Prophet Dauid saw the forwardnesse of the people in offering willingly vnto the Lord with a perfect heart for the building of the Temple l 1 Chron. 29 10. He reioyced exceedingly and blessed the Lord before all the Congregation And Psal 122. I reioyced m Psal 122 1. when they said vnto me Come let vs goe into the house of the Lord. The Apostle writing to the Romanes giueth thankes through Iesus Christ for them all n Rom. 1 8. Because their Faith was published throughout the whole world When the Churches of Iudea heard that Paule a Persecuter was conuerted to the Faith and made a Preacher of the Faith which before he destroyed o Gal. 1 22 23 They glorified God for him The Apostle Iohn writing to an elect Lady whom he loued in the truth saith p 2 Iohn 4 3 Iohn 3 4. I reioyced greatly that I found of thy Children walking in truth as we haue receiued a Commaundement of the Father And writing to Gaius he saith I reioyced greatly when the Brethren came and testified of the truth that is in thee how thou walkest in the truth I haue no greater ioy then these to heare that my Sonnes walke in veritie By these seuerall places alleadged as by so many witnesses produced wee see that it is our duty greatly to reioyce when we behold the Gospell flourish and the professors of the Gospell grow forward in good things Reason 1. And there are many reasons to warrant and confirme this Doctrine First it serueth exceedingly to aduance the glory of God that men grow in godlinesse which ought to be an effectuall reason to mooue vs to reioyce for what is there that should more cheere and reioyce vs then when Gods Name is magnified and his truth extolled among the Sonnes of Men. In all things that we doe if we doe them aright we should ayme at Gods glorie Now as the Name of GOD is
delight hath the Nurse then to see her child liue in health grow vp in strength and stature and prosper in the world So there is no comfort like to this comfort no ioy like to this ioy no delight like to this delight to behold the haruest of the Lord the sheepe of Christ the Children of God to flourish and to encrease more and more to grow from faith to faith from grace to grace b Ephe. 4. 13. vntill they all meet together vnto a perfect man and vnto the measure of the age of the fulnes of Christ Hence it is that after the Apostle had testified his ioy and thankes to God for the faith and loue of the Colossians he addeth c Col. 19. 10. for this cause we also since the day we heard of it cease not to pray for you and to desire that ye might be fulfilled with knowledge of his will in all wisedome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all thinges being fruitfull in all good workes and increasing in the knowledge of God and let vs by this example comfort our selues in such as increase in good thinges and pray for such as are comming forward We liue in a decaying and declining time wherein many haue forgotten their first loue we see the cold season and Winter of all Godlines wherein men are frozen in the dregs of Sinne. Wee may behold with our eyes if we be not starke blinde a generall wasting languishing and consumption of the heate and heart of Religion If then in this common pining of the vital parts we may discerne any reuiuing and refreshing to appeare or any flourishing of Godlines which seemed dead at the root to spring vp let it be a comfort vnto vs and teach vs to giue God the glory who maketh light to come out of darkenesse and life to arise out of death This serueth to reproue those that neuer desire the profiring of their people nor regard what their estate and how their standing is in heauenly thinges they neuer consider whether they goe forward or backward whether they grow vpward or downe-ward to Heauen or to Hell to God or to the Deuill to Saluation or to damnation These are they that feed themselues to the full but regard not to feed the flocke ouer which the holy Ghost hath made them ouerseers These are they that liue of the Alter but care not to minister at the Alter they will be sure to reape carnall things but they haue no conscience to sow spirituall thinges They liue of the Gospell but they will not preach the Gospell The Apostle testifying his longing and thirsting after the saluation of the Church said I seeke not yours but you But these men if they would speake the truth from their hearts might say we seeke not you but yours we care not what become of you so that we may find the sweetnes of that which is yours How farre are these from the zealous affection of the same Apostle who became all thinges to all men if by any meanes he might saue some he teacheth that a necessity lay vpon him to preach the Gospell and denounceth a woe vpon himselfe if he preach not the Gospell Let vs all in our places follow his example and pray vnto God to giue the grace of conuersion to turne the hearts of men to the sauing knowledge of the Gospell and where he hath granted this mercy let vs pray him to encrease it more and more and to continue it vnto the day of Iesus Christ Vse 2. Secondly as the growing in good thinges is matter of ioy so on the other side it is caused of great sorrow and griefe of heart when the professors of the saith and hearers of the word and such as seemed louers of the truth do not profit but reuolt do not goe forward but goe backward do not grow better and better but become worse and worse It must not seeme strange that great sorrow ariseth vnto the seruants of God when men do not profit in good thinges We see what worldly sorrow is found in worldly men that causeth death the least occasion of losse the least feeling of trouble the least crossing of their humors can draw from them abundance of teares But such as are led by the spirit of God are spiritually minded d 2. Cor. 7. 10. they haue godly sorrow that causeth repentance vnto saluation not to be repented of This was in the Prophet Dauid when he saw a decay in Godlines and a growing in wickednesse e Psal 119. 136. mine eyes gush out with Riuers of water because they keepe not thy law This was in the Prophet Ieremy f Ier. 9. 1. and 4. 19. O that mine head were full of water and mine eyes a fountaine of teares that I might weep day and night for the slaine of the Daughter of my people This was in Christ our Sauiour when he came neere to Ierusalem he beheld the Citty and wept for it g Luke 19. 41. 42. O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are hid from thine eyes This was in the Apostle Paule when he saw the reuolting and back-sliding of the Galathians h Gal. 4. 19. and 5. 7. O my little Children of whom I trauaile in Birth againe vntill Christ be formed in you I am in feare of you least I haue bestowed on you labour in vaine ye did runne well who did let you that ye did not obey the truth This is a speciall note to discerne and distinguish true Pastors from hirelings and faithfull shepheards from Wolues for the true Ministers of Christ are inwardly touched and grieuously pained to behold the present sinnes of the people and the future iudgments of God hanging ouer their heads This is a great griefe of heart and goeth neere them to see so little growth of Godlines so little fruit of their labours so great encrease of all vngodlines This reproueth those that make a mocke of sinne and can laugh as heartilie at the committing of iniquitie as at the best ieast and the greatest sport If we begin once to laugh at sinne we will not make any conscience to commit it When once we do not sticke to ieast at it we will quickly come to it in good earnest When we can make a play of it there is but a short step to put it in practise The very Heathen i Plutar. in Solone Valer. Maxim lib. 2. Cap. 6. saw thus much that had but halfe an eye that if they suffered euill to be committed merrily and in sport they should finde it practised in their earnest contracts common affaires And many of the heathen by other Heathen are commended k Tacit. in his description of Germany among whom vices were neuer laughed at But how many are there among vs that would be counted and are indeed called Christians
light of his countenance from vs yet he will restore vs to the ioy of his saluation as we see in the example of the Prophet he could not in his trouble receiue any true comfort m Psa 77 5 11 for howsoeuer hee did thinke vppon the Lord he was still troubled and though he prayed vnto him yet his spirit was full of anguish the helpe then which hee found in his present distresse was this Then I considered the dayes of old and the yeares of ancient time I called to remembrance my song in the night I remembred the workes of the Lord certainly I remembred thy wonders of olde So when we feele not that comfort and delight in praying that wee felt we must not wax faint giue ouer we must continue in the Prayer of faith though not of feeling Making mention alwaies of thee in my Prayers This is the second circumstance whereby the Thankesgiuing of the Apostle is amplified wherein hee witnesseth that he vsually prayed for Philemon and others Doctrine 3. It is the dutie of the faithfull to pray one for another In this practise of the Apostle we learn that the faithful are to pray one for another It is a duty required for al of vs not only to pray for our selues but to pray for others especially for those whose piety is knowne vnto them This we see plentifully prooued and confirmed in the example of Abraham he prayed for the Sodomites that they might be spared he prayed for Abimilech that he might be healed When the people desired Samuell to pray for them he saide a 1 Sam. 12 23 God forbid that I should sinne against the Lord and cease praying for you This Paule performed for the Romaines b Ro. 1 9 10. God is my witnesse whom I serue in my spirite in the Gospell of his Sonne that without ceasing I make mention of you alwaies in my Prayers beseeching that by some meanes one time or other I might haue a prosperous iourny by the will of God to come to you Heerunto we are directed by that forme of Prayer which Christ taught his Disciples and left vnto his Church directing vs to say Our Father giue vs forgiue vs lead vs not deliuer vs Not My Father giue me forgiue me lead me not deliuer mee So the Apostle shutting vp what Armour a Christian must vse against his spirituall enemies hee saith c Ephes 6 18. Pray alwaies with all manner Prayer and supplication in the Spirite and watch thereunto with all perseuerance and supplication for all Saints and for me that vtterance may be giuen vnto me that I may open my mouth boldly to publish the secret of the Gospell So hee d Colos 1 3. and 4. 3. prayed for the Colossians alwayes since hee heard of their faith in Christ and of their loue toward all Saints and hee required the Prayers of the Colossians againe for himselfe that God might open to him the doore of vtterance to speake the Mystery of Christ for which he was in bonds Thus the Apostle Iames doth teach vs to deale one toward another e Iames 5 14. Is any sicke among you Let him call for the Elders of the Church and let them pray for him and annoint him with Oile in the name of the Lord the Prayer of Faith shall saue the sicke and the Lord shall raise him vp All which examples and Commaundements serue to guide vs to the performaunce of this speciall dutie that we are charged and commaunded to pray one for another and to be mindfull one of another in our best thoughts and most serious Meditations Reason 1. The Reasons heereof being rightly waighed will easily gaine our affections to yeeld to this truth For first the Communion and fellowship that is among the Saints requireth our Prayers one for another We beleeue that there is one body one head one company one inheritaunce one Brotherhood f Ephes 4 3. as we see Ephes 4. Endeuour to keepe the vnity of the spirite in the bond of peace there is one bodie and one spirit euen as ye are called in one hope of your vocation there is one Lord one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all Now what Communion were this among the members of Christ vnlesse we were straightly tyed to pray one for another and to performe this mutual dutie one for another So that the want of it is a plaine argument that we are not members of the same body seeing we desire not the good of them Reason 2. Secondly it is a most forcible weapon put into our hands whereby we are made able to helpe our selues and the rest of our Brethren which are fellow-souldiers with vs all of vs fighting vnder the same Captain Iesus Christ Their fighting is our fighting their retyring is our retyring their victory is our victory their loosing of the field is our loosing of the field For euerie one is not a Soldier by himselfe but wee are all ioynt-souldiers together wee ouercome together and we are put to the foyle together For euen as souldiers do not onely stand vpon their seuerall guards but vnite their forces togither whereby it commeth to passe that they who being seuered assunder and scattered abroad might easily be ouercome hauing ioyned their forces are vnconquerable and vnresistable so if we doo not onely looke to our selues and our owne footing but ioyne in Prayer with other they for vs and wee for them our spirituall enemies shall not be able to confront vs or confound vs but we shall make them turne their backes to vs and their faces from vs. The Apostle g Ephes 6 18. naming the Armour which we must all put on to defend our selues and our Brethren and to offend our enemy doth set down Prayer as a chiefe meanes to obtaine Gods assistance for our selues and others Reason 3. Thirdly Prayer is a Medicine to heale all maladies and a Plaister to cure all sores What Physition is it that hath such a receite What Chirurgion that hath such a salue The Maisters of that Art haue seuerall remedies for sicknesses and diseases that come of contrary causes but this Medicine will take away all our spirituall greefes and infirmities yea albeit they proceede of contrary causes So then it must needs be a soueraigne Salue that serueth to such seuerall purposes This is it which the Apostle Iames pointeth out vnto vs h Iames 5 16. Acknowledge your faults one to another and pray one for another that yee may be healed for the Prayer of a righteous man auayleth much if it bee feruent Seeing therefore wee are as a body standing of many members and seeing prayer is a weapon to defend vs and a medicine to heale vs it followeth that we must vse it one to helpe and succour another Vse 1. Now let vs see what are the Vses First we learne that the vse
of prayer both publicke and priuate for our selues and others is most necessary It is a speciall gift of the spirit which is common to all for all haue not the grace of Prayer The Apostle saith i 1 Tim 2 1. I exhort that first of all supplications prayers intercessions and giuing of thankes be made for all men The neglect of this is a note of a ranke Atheist k Psalme 53 4. who is described not to call vpon God Christ Iesus did oftentimes pray he was feruent and continuall in it hee spent whole nights in Prayer When he was in his Agony he prayed once and againe and the third time This condemneth those that are carelesse and negligent in the practise of this dutie that are so couetous for themselues that they can craue nothing for their Brethren If one member of the body should scrape all to it selfe what would become of the rest Such are vnnaturall members as take care onely for themselues These can say the Lords Prayer and rehearse the wordes but their hearts are farre from the meaning and right vnderstanding They say Lord giue vs our daily Bread that is to me and to my brethren not to me alone nor to them alone but to me and to them to these my Brethren as well as to my selfe These men are liberall in words bur couetous in mind their mouths are opened and enlarged but their harts are restrained and instraightned they thinke they neuer haue enough and that their Brethren haue too much They are farre from giuing thankes vnto God for them who repine at euerie morsell that they eate and at euery blessing that they enioy Vse 2. Secondly we learne that the weakest and meanest in the Church are not to be despised and contemned inasmuch as they may by their prayers and other meanes helpe the strongest and the greatest The Apostle teacheth that God hath so framed the members of the body l 1 Cor. 12 21 22. That the eye cannot say vnto the hand I haue no need of thee nor the head againe to the feete I haue no neede of you yea much rather those members of the body which seeme to be feeble are necessarie The strongest stand in need of the helpe of the weakest the greatest of the meanest the highest of the lowest the richest of the poorest the Prince of the people All mankind are so created as that they are not perfect of themselues but euery one wanteth the ayde of another One Nation standeth in need of another no Countrey yeeldeth all commodities No man hath all the gifts of Nature but some one some haue others We see it euen among the brute beasts such as are excellent in craft and mighty in strength yet haue their wants together with their wiles and their maimes ioyned with their great might The Fox is subtle to keepe himselfe from snares yet hee is weake to guard himselfe from Wolues on the other side the Lion is strong enough to guard himselfe from Wolues but he is not subtle enough to keepe himselfe from nets We haue not all thinges requisite and necessary for vs we haue not all properties to be commended wee runne into many dangers from whence the meanest may helpe to deliuer the mightiest So then seeing we are enioyned to pray one for another and thereby may helpe one another let vs know that we must despise no man reproch no man hate no man but consider that at one time or other we may want the help hand of him This doth the Wise-man point vnto m Eccl. 9 14 15. when he mentioneth a little City and few men in it and a great King came against it compassed it about and builded forts against it and there was found therein a poore and Wise-man and he deliuered the Citty by his wisedome And wee haue a notable example heereof in the siedge of Abell by Ioab a wise woman cried out of the Cittie and mooued him to returne from the assault We see how forcible the praiers of Abraham were to mooue the Lord to spare the n Gen. 18. Sodomites if tenne righteous persons had beene found in the Citty Thus God testifyeth that he was restrained by the Prayers of Moses and as it were o Exod. 32 10 tied with bands that hee was not able to destroy the people Let vs therefore make much one of another and let no man hate his Brother in his heart but know that his prayers auaile with God for him Wee see the Prayers of the Church profited Peter much though he were an Apostle p Acts 12. for thereby he was deliuered out of prison and from the daunger of death by the Ministry of an Angel So they profit vs if they be faithfull and seruent Vse 3. Lastly it is our duty to entreat the mutuall Prayers one of another We heard before how all the people prayed Samuell to pray for them So did the people come to Moses and entreat this duty of him q Num. 21 7. that they might be deliuered from the fiery Serpents The Apostle is oftentimes earnest in requiring this at the Churches handes r Rom. 15 30 Brethren I beseech you for our Lorde Iesus Christs sake and for the loue of the spirit that ye would striue with me by prayers to God for me When we are poore and can doe our Brethren no other good yet may we benefit them by our Prayers When we see our Brethren in necessity in danger in affliction in persecution in sicknesse and in great misery when we haue no hand to help them no power to deliuer them no means to succour them no fauour to speake for them yet wee haue hearts to lifte vp for them to God the Father of all mercies and the God of all consolation and by praying vnto him for them we shall do them much good giue them much comfort minister vnto them much helpe and procure vnto them speedy deliuerance This shall bee more auaileable and profitable vnto them then all other meanes of helpe and succour vsed for their safety without this Let such as are of the greatest giftes earnestly craue and call for the prayers of those that haue lesser and smaller gifts This reproueth such as neuer regard them nor require them that thinke they haue no neede of them nor know the necessity of them It is all one to these men whether they bee prayed for or not whom God no doubt doth oftentimes crosse in the works of their hands that they do not prosper because they make no account of the Churches Prayers It reprooueth such also as regard not the publick assemblies of the faithfull and the meeting of the Congregation of Christ in one place where Prayers are made for the Church where praises are sung and thankes are rendred for the blessings of God yea heauen and earth are made to ring and rebound with sounding out his glorie as it were with the voice of one man All our
Borrowers and whatsoeuer we enioy it is not ours onely but ours and the poores they haue their share and portion with vs. A Christian man though hee bee the freest man vpon the earth yet hee is a Seruant to all especially to the Church of God A Christian man is only a Free-man for he hath Christian liberty belonging â—o him a Iohn 8. 36. And he whom Christ maketh free he is free indeed He is freed b Rom. 8 1. Col. 2 16 20. Rom. 6 14. from â—he curse of the Law from the bond of perfect righteousnesse from the burden of Ceremonies from the bondage of sinne He hath a freedome in the voluntary c Luke 1 74. worship and seruice of God in the d T it 1 15. free vse of al the Creatures of God to come to the throne of grace e Rom 5 2. Ephe 3 12. with assurance to be heard for Christs sake and to enter into the Kingdome of glory after this life On the other side a wicked man is the greatest slaue and bondman that can be He is in bondage vnder sinne He is subiect to all punishments temporall and eternall He is in bondage vnder the Deuill f 2. Tim 2 26. who keepeth all impenitent sinners in his snares to do his his will He is in bondage vnder the wrath of God But to let this passe howsoeuer the faithfull are free men yet they are not onely the seruants of God but the seruants of men especially of the poore but most especially of the godly We are not to seeke our owne thinges but to referre the labours of our calling and the blessing of God vpon our labours to the common good of the Church whereof we are members This condemneth two sorts of men First such as seeke for nothing but to settle themselues and maintaine their owne estates to enrich themselues that they may liue in ease and wealth like the rich man mentioned in the Gospel these make no conscience of swearing forswearing lying dissembling oppressing and such like vnfruitfull workes of the flesh Thâ—se men may alleadge and pleade for themselues what they will but in truth they neuer yet knew what the Communion of Saintes meaneth The Apostle giueth this precept to all the Church g Phil 2. 4. Gal. 6. 2. Looke not euery man on his owne thinges but euery man also on the thinges of other men And in another place Beare yee one an others burden and so fulfill the Law of Christ So the Apostle Iames teacheth h Iam. 4. 3. that we often aske and receiue not because we aske amisse that we might consume the same vpon our pleasures Secondly it reproueth such as wast and consume the good creatures of God in riotousnes in drunkennes and in all excesse and when they are in brotherly loue and Christian compassion admonished do by and by answere what haue you to do with my spending I spend nothing but mine owne I spend none of yours Yes thou spendest that which is thy wiues thy Childrens thy families euen that which is Gods for which thou shalt giue an account at the great and dreadfull day of iudgement For when Christ shall come with thousands of his Angels to make an end of all thinges and say vnto thee i Luke 16 2 Come giue an account of thy Stewardship for thou maiest be no longer Steward wilt thou answere to the Iudge of all the world and to Christ that shall sit vpon the Throne thou hast wasted none of his goodes and abused none of his Creatures Thine owne heart and thine owne conscience as a thousand witnesses will giue in euidence against thee that thou hast taught thy tongue to lie They haue forgotten they are the Lords Stewards and shall giue an account to him as certainly of the bestowing of their substance as themselues take an account of their seruants of that portion of their goods which they haue committed vnto them Vse 3. Lastly seeing we are debters to all men but specially to the faithfull it reproueth such as shew the chiefest fruite of their loue and charity vpon the vngodly and prophane whom it were many times more charity to see punished then releeued and corrected then maintained Many there are among vs that haue no care or compassion of the poore Saintes though they see their wants and necessities yet they can shut their eyes and passe by them k Luke 10. 31. 32. as the Priest and Leuite did by him that was robbed by Theeues and lay halfe dead of his woundes But they will oftentimes be bountifull and shew their beneuolence vpon such as a great deale worse deserue it We see that our collections and distributions are made many times amisse and such as are most prophane are best prouided for Such as are idle Drones beastly Drunkards filthy Harlots and their gracelesse bastardes are more regarded and respected and haue better experience of our Almes then such poore as are godly minded heires by grace Saintes by calling and sonnes by faith This is an inuerting and ouerturning of the order that God hath set and setled to remaine among vs for this is his ordinance which he hath left with vs l Gal. 6. 10. While we haue time let vs do good vnto all men but specially to them that are of the houshold of Faith So the Apostle praieth for the Thessalonians that the Lord would encrease them and make them abound in Loue one toward another and toward all men First it must extend to such as are members of the Church and afterward to all others 1. Thes 3. 12. Loe heere is an Ordinance of God perpetually and inuiolably to be kept as a Law of the Medes and Persians which could not be altered we must do good to the distressed Saintes and poore seruants of God before others and more then to others God indeed is good to all m Psal 125. 9. and his mercy is ouer all his workes but in a speciall sort he n Psal 73. 1. is good to Israell and gratious to them that are pure of heart He saueth man and beast in body but he saueth the soules of his elect for euer He doth not onely preserue them temporally but he will glorify them eternally From hence such as are poore and haue godlines laid vp in their hearts must learne to beare the heauy burden of pouerty with patience seeing that howsoeuer they are neglected of men in the daily ministration yet they are highly respected of God and he vouchsafeth to leaue speciall direction for them aboue others to be sustained The greater our pouerty is the greater should be our piety that the more miserable we seeme to the world the more honourable we may be in the sight of God and of all good men True godlines will sweeten the bitternes of the Crosse which hath the promises of this life and of that which is to come But a poore estate ioyned with a prophane life
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
the Prophet lament his owne condition r Psal 120 5 6 7. Woe is to me that I remaine in Meshech dwell in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace when I speake thereof they are bent to warre These corrupt and contagious societies are manifold in the world which we are to auoid more then a place of infection that may indanger the body among the which there is a knot and band of such leud companions and loose mates as accompany together in drinking gaming swearing whoring rioting reuelling and railing at all religion and at the seruants of God that are the professors of religion This society in euill is to be found in euery place but this society is not of God but of the deuill it is not the communion of Saints but the company of sinners that make a practise of all wickednes Againe there is another sort who albeit they bee not so fully fouly disordered yet are as far from the kingdom of God For when they should accompany the faithful in the assembly of the Saints they keep company with their catle beasts swine When the faithful on the lords day are going into the house of God they are going into their fieldes when they should be with their brethren they are looking on their bullocks shew no more conscience to religion then if they had no other soules then their Swine or dogs haue A lamentable case that such prophanesse shold be found in places where the precious word of God is preached and yet it were easie to point out such prophan persons among vs. These haue the harts of Esau ſ Heb. 12. who preferred a messe of pottage before his birthright If these be busie in their bargaining and buying or be with their friends gossips at home it is held no good maners to part company Many of our poore brethren in other places would greatly reioyce to heare the word that are barred from it and wold giue god thanks if they might be suffred publickly to professe it with freedom of heart and liberty of conscience which we proudly and scornfully cast from vs as a contemptible thing And yet if a suruey of most of our parishes were made a view taken of them it is to be feared that both these sorts would take vp the greatest company and the fewest sort be found of those that with good honest harts attend to the word with diligence and reuerence These men that thus absent themselues from the church of God deserue to be separated from the Saints and Sacraments from the word and prayers that they may learne not to be so prophane and be ashamed of their euill 6 That the fellowship of thy faith may be made effectuall that whatsoeuer good thing is in you through Christ Iesus may be knowne 7 For wee haue great ioy and consolation in thy loue because by thee Brother the Saints bowels are comforted The method and meaning of the words IN this place we haue the shutting vp of the entrance of this Epistle Wee heard before how Paul gaue thanks to God for Philemon he praied for him that daily he praised greatly his Faith toward Christ and his Loue toward the Saints that is the poore and distressed christians These words do depend vpon the fourth verse For we must know that the Apostle goeth not on in the praise and commendation of Philemon begun in the former verse magnifying his Faith and Loue whereof hee had heard by the report of the Church but they agree with that which he had spoken before namely that he is mindfull of him in his Prayers For if it bee asked for what cause did hee pray for Philemon The answer is to the end that his Faith shewing forth good fruites might not be found counterfetted but approued to be true We haue therefore in these two verses these two things to consider first what was the matter of his prayers what was the substaunce and contents of them to wit that he might manifest his Faith not to lye ydle but to be extended to others Secondly the reason why he made that the matter of his praiers wherefore he prayeth that his faith might be effectual Touching the first point which is the matter of his praiers he craued two things first that his faith might bee made common to many the benefit of it might comfortably flow to the refreshing of many soules For although faith haue her secret and hidden dwelling in the hart yet the fruits of it are imparted to others Secondly that it might be effectual now faith is effectual when it worketh by Loue bringeth foorth good works to the releeuing of others as if the Apostle shold haue said that thy Faith by communicating it selfe to others not remaining with thy selfe alone may more more shew the vertue force and power therof in al goodnes Thus he praieth not only for grace but for the increase of grace to be giuen vnto him Then he declareth wherein this effectuall faith standeth consisteth to wit in the acknowledging of those good things which were in him that so they may be brought into the light to be seen of al men to be felt of those that were in need For the apostle Iames as we haue shewed calleth that not an effectual or liuing faith t Iames 2 20. but a dead idle faith which is not declared and professed by works In the last place he addeth through Iesus Christ wherby he meaneth that whatsoeuer good thing we haue in vs we haue it by christ without whom we haue nothing that is good Touching the second point which is the reason why he praieth for an effectuall Faith in him because the loue that appeared to be in him had wrought great ioy and gladnesse of hart in him which loue of his he commendeth by the effect The bowels of the Saints were comforted through him This fact of his the Apostle commendeth first by the consideration of the persons to whō his loue was manifested not to those out of the church but to the saints For charity to the Saints is to be commended inasmuch as it cannot be bestowed on a better subiect they do stand in the place of Christ who accepteth of our loue liberality as extended toward himselfe Secondly his loue is commended by the name of bowels wherby the extreame necessity of the Saints is signified who were as it were pained in their bowels and inward parts Now the great pouerty penury of those vpon whom we bestow our charity increaseth and maketh it the greater Thirdly u Math. 11 28 the word of comforting refreshing and cherrishing the heart is a matter of great commendation For it is no smal thing to comfort and strengthen the weak and feeble and to giue rest to the soul body that hath bin tost trobled with much affliction Thus doth
seeke the encrease and continuance of it which is continued preserued by the same meanes that it is bred and ingenderd This it it which the Apostle Peter teacheth in his first Epistle r 1 Pet 1 23. with Chap 2 2 that being borne anew not of mortall seed but of immortall by the word of God which liueth and endureth for euer we should as new borne babes desire that sincere milke that we may grow thereby Whereby we see that he calleth the word immortall seed to regenerate vs and sincere milke to nourish vs so that we haue as well our growing vp as our first birth by it and there is a continuall vse of the preaching of the word as well to men that are called aready as to them that are to be called heereafter For the end of preaching is not onely to conuert vs but to continue vs not onely to raise vs vp but to vphold vs not onely to beget vs to the faith but to strengthen vs in the faith not onely to giue the first life to vs but to renew vs after our manifold slippes and often infirmities We are euen in the state of our regeneration as a shippe which if it lye still without vse will rot in the Hauen and if it be kept neuer so carefully it will want rigging and repayring So is it with euery one of vs in this life Å¿ Phil 3 12. we haue not attained to perfection we alwayes lacke somewhat we stand in need of renewing and repairing we must be mending that which is impayred encreasing that which is lessened restoring that which is decayed and keeping in his course that which is rightly ordered So then we must acknowledge a perpetuall necessity of the word to encrease in vs the graces of Faith and Sanctification which without vse of the meanes are subiect if not to dying yet to decreasing if not to perishing yet to diminishing if not to withering away yet to a languishing and loosing of those degrees that haue beene begun in vs. Hence it is that the Lord saith t Esay 27 3. I the Lord doe keepe it that is the Church which is the Vineyard of the Lord I will water it euery moment least any assayle it I will keepe it night and day It is not with the Ministers of the word as it is with men of other Trades who when they haue begun a worke and are departed from it though they returne not to it in a long time yet they find it in the same case u Chrisost homit 13. ad popu Antioch as they left it The Gold-smith that hath melted his siluer in the fire and cast a vessell in the mould begun to hammer it with his Tooles if he lay it aside at night the next day when he commeth to his worke he findeth it as he left it The Carpenter that hath hewed his Timber or the Mason that hath squared his stones in what sort soeuer they left their worke when they departed from it in the same they are sure to see it it is not better it is not worse but as it lay so it continueth And thus it is in all other Sciences It is not so in the Art of hearing and teaching we do not alwaies find the people as we left them we labour to haue them reformed and made zealous yet they are no sooner departed but the multitude of businesse the strength of tentations the corruptions of their nature do so beset them and besiege them round about whereby they are beguiled and ensnared that they make the worke of reformation more hard and difficult then it was before This made the Apostle Paule say of the Galathians that he trauailed in birth againe with them vntill Christ were formed in them and was affraid least he had laboured among them in vaine Gal. 4. 11. 19. This also made the Apostles consent and agree together to visit the Churches where they had preached the Gospell x Acts 14. 22. to confirme them in the truth which they had receiued For as we eate often for the restoring of the force of nature and repairing of the decaies of the body so it is our duty to heare often for the making vp of the breaches and ruines that Sinne and Sathan haue made in our soules We see by daily experience that after our repentance the renewing of our mindes we are subiect to stumble and fal into sinne and ready to lye long in it as men cast into a deep and dead sleepe if we be not awaked with the Trumpet of the Lord in our eares Dauid was by the subtilty of the enemy surprized y 2 Sam 12 7. 13. and drawne to commit two horrible sinnes Adultery and murther he lay a long space securely in them vntill he was by the Prophet Nathan roused vp and recouered Wherefore as there is a continuall vse and exercise of repentance so is there a continuall vse of the preaching of the word that we should not stand at a stay but encrease more and more vntill we come to the fulnesse of the perfect age of Christ Iesus our Lord. Vse 3. Thirdly seeing we should desire our owne profit and others it condemneth three sortes of men first such as stand at a stay secondly such as goe backward thirdly such as enuy the good and growth of others in the best thinges The first reprofe Touching the first we haue many that stand still and moue not they are cast as it were into a dead sleepe call and cry vnto them lift vp thy voice as a Trumpet they haue no eares to heare If one come to a sicke man and feele his pulses yet cannot perceiue them to beate or stirre we will say he is neere vnto death or in some extasie so is it with such as haue the word of God preached vnto them if they be not moued by it to go forward but we find them at the yeares end where they were at the beginning it is an euident signe of a spirituall lethargy and slumber and that they are in danger of death He is accounted an euill scholler that learneth not somewhat euery day but many thousands remaine in the schoole-house of Christ that are so farre from profiting euery day that they suffer whole weekes and moneths and yeares to passe ouer their heads without calling themselues to an account what they haue learned that they knew not before and wherein they yeeld obedience which they practised not before If a man should aske them whether they haue bettered their knowledge encreased their faith furthered their sanctification more this yeare then before they cannot yeeld a reckoning of any accesse is come to any of their guifts In this number are the greatest sort that liue among vs they are standers and not walkers they are sitters and not mouers where you left them this yeare you shall be sure to find them the next yeare and many yeares after They see the time of their
life and the yeares of their age proceed and hasten vnto an end yet they neuer endeauour to proceed in Godlinesse and to hasten to Gods Kingdome whereas we should all prouide that as the outward man decayeth so the inner man may be renewed and as the body is weakened so the spirit may be strengthened Wherefore let all such know that not to go forward is to go backward not to encrease is to decrease not to labour is to loyter not to go before is to come behind and not to proceed is not to profit but to loose all Our Sauiour speaking z Mat 25 18 26 27 28 29. of the seruant to whom he had giuen one Talent that digged it in the earth and hid his Maisters money saith Thou euill seruant and slouthfull thou knewest that I reape where I sowed not and gather where I strewed not thou oughtest therfore to haue put my mony to the Exchangers and then at my comming should I haue receiued mine owne with aduantage take therefore the Talent from him and giue it vnto him which hath ten Talents for vnto euery man that hath it shall be giuen and he shall haue abundance and from him that hath not euen that he hath shall be taken away Cast therefore that vnprofitable seruant into vtter darknesse there shall be weeping and gnashing of teeth Where we see he went not backward he lost not that which he had but he kept his owne and yet he is called an vnprofitable seruant and is cast into vtter darknesse So the Apostle reproueth the Hebrewes because a Heb 5 12. when as concerning the time they might be Teachers yet they had need againe to be taught what are the first principles of the word of God and were become such as had need of milke and not of strong meat The second reproofe Secondly it reproueth such as runne a while and then giue ouer so that al their righteousnesse is as a morning dew These are they which were zealous but they returne to their old sinnes and start away as if they had neuer beene the men This the Apostle condemneth in the Galathians b Gal 5 7. Chap. 5. Ye did runne well who did let you that ye did not obey the truth Hymeneus and Philetus were held to be great Christians and obtained a good report in the Church c 1 Tim 1 19 20 and 2 Tim 2 18. yet afterward they fell away putting away a good conscience making shipwracke of faith and saying that the resurrection is past already thereby shaking the foundation of religion as it were a maine pillar of the building and so destroying the faith of certaine In like manner he complaineth of Demas a great professor of the Gospell d 2 Tim 4 10. that he had forsaken him and embraced this present world Good beginnings helpe not without good proceedings If a man haue a long iourny to make what auaileth it to go many miles if he stand still in the mid-way he were as good neuer begin as not continue We see this in Lots wife she went out of Sodom with her husband and seemed as forward as he but in the end she looked backe e Gen 19 26. and was turned into a Pillar of Salt We must forget that which is behind we must not pause in our race nor stay to take breath vntill we come to the end of our course when wee shall freely breath and rest from all our laboures We must therefore striue and contend that we may out-go not onely others but euen our selues We must neuer stay our iourney but alwaies hasten and so euery day amend our pace that we runne more swiftly to day then we did yesterday and to morrow then we did to day This the Apostle teacheth setting downe the lawes to be obserued in running f 1 Cor 9 24. Know ye not that they which runne in a race runne al yet one receiueth the prize So runne that ye may obtaine And againe If g 2 Tim 2 5. any man striue for a Maistery he is not crowned except he striue as he ought to do Wee haue in the holy Scriptures many lawes to incite and prouoke vs to walke to goe forward to runne to striue to wrastle but we haue none to sit still to be idle to loyter to be carelesse and secure like to those that stood idle in the Market place h Mat 20 6. to whom Christ said Why stand ye heere all the day idle It is the will of God that we should alwaies make strait steps with our feet in this life that when we haue kept the faith and finished our course we may rest from all our laboures It is a wofull case to runne and neuer to come to the iourneyes end to labour and yet to reape no fruit of his labour This made the Apostle say i 1 Cor 9 26. I therefore so runne not as vncertainly so fight I not as one that beateth the ayre It is not enough to runne except we runne well The third reproofe Thirdly it reproueth such as enuy the good blessings of God vpon their bretheren For if we should desire their profit as well as our owne and their encrease as wel as our owne we ought not to repine at their good successe in or heauenly It is noted to the great praise and commendation of Moses that when Ioshua enuied the guift of prophesie in the Elders and would haue Moses to forbid them he answeared k Num. 11. 29 Enuiest thou for my sake Yea would God that all the Lords people were Prophets and that the Lord would put his spirit vpon them He cared not what became of his owne credit and estimation among the people so that God might be honored glorified among them The like mind was in Iohn Baptist when his Disciples tolde him that all men began to flocke after Christ and to resort to him whereby they feared the fame of their Maister would decay he said vnto them l Ioh. 3 28 30. Yee your selues are my witnesses that I said I am not that Christ but that I am sent before him hee must increase but I must decrease The like wee see when the Disciples of Christ forbad him that cast out deuils in Christs name because hee was not one of the Disciples for Christ said vnto them m Mark 9 38. Forbid him not for there is no man that can do a Myracle by my name that can lightly speake euill of me whosoeuer is not against vs is on our part Let vs take heede of this enuy which is a greefe arising of another mans prosperity alwayes ioyned with a secret kinde of malice towardes him that is enuied This is a wilde plant springing vp in the soule which destroyeth true Charitie reioysing at the euill and sorrowing for the good that befalleth our Brethren And howsoeuer enuie be noysome and pernitious to others it is more hurtfull to him that
and to finish their saluation This is it which the Apostle Paule setteth downe 1 Cor. 9 19. Though I bee free from all Men yet haue I made my selfe Seruant vnto all Men that I may winne the more Wee are brought into the World to doo good to others and to be as Candles to giue light to others rather then to our selues This made the same Apostle in another place say u 1 Cor 4 5. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake If then the Ministers be the seruants of the Church and all men Seruauntes one toward another wee must in all thinges shew our selues Seruants by seruing the necessities and seeking the good of all our Bretheren amongst whom we liue Reason 2. Secondly we are members of the same body and therefore in this respect should profit one another We see it is so in euerie part of our bodye the eye seeth not for it selfe the head inuenteth not for it selfe the hand worketh not for it selfe the foote walketh not for it selfe but they do these duties for the whole body Thus it ought to be among all the faithfull if Christ Iesus be our head we must bee affected as mutuall members one to another So the Apostle teacheth that as the x 1 Cor. 12 12 bodie is one and hath many members and all the members of the bodie which is one though they be many yet are but one bodie euen so is Christ And afterwarde If one member suffer all suffer with it if one member be had in honour all the members reioyce with it If then we had Faith to beleeue that we are neerely ioyned together one to another as members of one body we would faithfully employ our selues to the good and comfort one of another Reason 3. Thirdly we are all of vs Stewards and disposers of the manifold graces of God For God being as a great Noble-man that hath a great house ruleth all things in it by his Steward So hath God committed his goods to vs and made vs Stewards of his family to Minister in season to all in the Housholde and he will take an account how we vse them when it shal be saide to vs Giue an account of thy Stewardship for thou mayst be no longer Steward This is the reason vrged by the Apostle Peter y 1 Pet. 4 10. Let euery man as he hath receiued the guift minister the same one to another as good disposers of the manifold grace of GOD. Seeing then we are made Seruants Members and Stewards to serue one to another to helpe one another and to Minister one to another we are bound to respect the faithfull as our fellow-seruants to doo them good as our fellowe members and procure their benefite as partes of the same Family with vs. Vse 1. The Doctrine beeing thus cleared by store of witnesses and by strength of Reasons let vs not passe from it vntill we see the Vses of it First of all this teacheth vs to remember and minde the benefit and good of others and not onely to desire but to effect the same as much as we can especially their eternal good It is a good thing to doo good vnto the bodies of our Bretheren but the cheefest good is to doe good to their soules There is none of vs but haue receiued some guift and by the vse thereof may do some good God indeed with a liberall hand distributed his blessings hee hath not dealt couetously niggardly and sparingly toward vs but liberally richly bountifully He hath giuen all his goods among vs all hee hath not giuen all to euery one but he hath bestowed some to one and some to another in one measure to this man in another measure to that man But howsoeuer the number of our guifts bee small and the measure of them little yet no man hath so small a number or so little a measure but hee may gaine some glorie to God the giuer of them and doo some good to his Brethren by the vse of them We see in the Parable he that had receyued fiue Talents encreased fiue other Talents and hee that had receyued two Talents gained other two also and these are called good and faithfull Seruants The Apostle Paule writing to the Phillippians z Phil. 2 4. Looke not euerie man on his owne thinges but euerie Man also on the thinges of other men Heereby such are reprooued as are Louers of them-selues inuent for them-selues care for them-selues labour for themselues and do the duties of their calling for themselues these doo not mind or meane any good to the Church or to their poore Brethren they care for nothing but their owne aduantage Vse 2. Secondly seeing such are reproued as haue gifts and yet vse them not but hide them and so diminish them by ydlenesse want of conscience Such as vse their gifts do encrease them such as vse them not decrease and diminish them The first reproofe It is the iust iudgement of God vpon all vnconscionable persons that haue receiued gifts in a great measure neuer imploy them or bestow them to the profit of others they haue their gifts taken from them their knowledg is diminished their iudgement corrupted their memory decayed their zeale quenched their diligence abated We see this in the Ministers of the Gospell who are made able and apt to teach who are filled and furnished with gifts answereable to their calling to do good in their places when they grow sloathfull and spend their dayes without care and conscience of their duties they are infatuated of God and abhorred of men they run into grosse errors and are made ridiculous euen to children This is it which the Prophet long ago prophesied and threatned from God to fal vpon these proud prophane men a Zach 11 17 O Idoll Shepheard that leaueth the flocke the sword shall be vpon his arme and vpon his right eye his arme shall he cleane dried vp and his right eye shall bee vtterly darkned The like we may say also of the people who haue profited by the preaching of the Gospell and gathered much instruction to their great comfort when they beginne to stand at a stay and to cease the course into which they are entred all things go backward with them they becom luke-warme they haue lesse knowledge I speake of many of our professors then they had ten yea twentie yeares agoe their zeale is turned into coldnesse their forwardnesse into backwardnesse their Prayers into pleasures their earnestnesse into negligence their loue into loathing their hearing into dulnesse and deafenesse their eares aie stopped and are made hard and heauie they were wont to draw others to the exercises of Religion but nowe themselues stand in neede to be haled and pulled vnto them they were woont to light a Candle and lead the way to others now their light is put out and they remaine in darknesse themselues
horror of conscience vexation of spirit and confusion of face Woe then woe I say to all idle Ministers and sluggish people that when they are to bee gathered vnto their Fathers and ly vpon their death beds cannot remember what good they haue done but shall bee troubled and tormented with the consideration of this what good they might haue done that they might haue beene fruitfull trees but haue beene barren Good ground but haue beene euill These men haue nothing else to muse and meditate vpon but how they haue spent whol dayes and nights whole moneths and yeares in eating and drinking in feasting and company in pleasures and pastimes in surfetting and drunkennes and what comfort shall their poore distressed soule and languishing bodye feele in that day but crie out with a lamentable cry and a pittifull howling able to mooue the stones and to pierce the rockes that all is vanity and then condemne their folly that haue placed their happinesse in this vnhappinesse and the ioy of their spirit in this sorrow of their heart For if that be true which the Prophet saith o Psal 128 1 2 Prou. 10 4. Blessed is euerie one that feareth the Lord and walketh in his wayes when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee It is no doubt as true that such as eate not the fruit of their labors but eate the fruite of their lazinesse and loytering are accurssed This is it which our Sauiour addeth p Luke 12 45 46. If that seruant say in his heart My Maister doth deferre his comming and shall begin to smite the Seruants and Maidens and to eate and drinke and to be drunken The Maister of that seruant will come on a day when he thinketh not and at an houre when he is not ware of and will cut him off and giue him his portion with the vnbeleeuers that Seruant that knew his Maisters will and prepared not himselfe neither did according to his will shall be beaten with many stripes Where he teacheth that as eternall life is the reward of diligence and discharge of our duty so is eternal destruction the wages of all idle bellies Such as do no good to others shall know at the last that they haue indeed done no good vnto themselues The more seruiceable wee haue beene to others the more profitable shall we be in the end to our selues and the comfort of all shall be felt in our hearts when wee shall say with the Apostle q 2 Tim. 4 7 8 I haue fought a good fight I haue finished my course I haue kept the Faith henceforth is laid vp for me the Crowne of righteousnesse which the Lord the righteous iudge shall giue me at that day and not to mee onely but vnto all them also that loue his appearing A notable example heereof wee haue in Obadiah who was Gouernor of Ahabs house when he saw himselfe in distresse of famine in fear least Eliah should depart he called to remembrance the fruits of his Faith the worship of God and the fauour shewed to his children and heerein hee was comforted When Iezebel r 1 Kin. 18 13 slew the Prophets of the Lord he hid an hundred men of the Lords Prophets by fifties in a Caue and fed them with bread and water Let vs therefore neuer bee without such arguments to comfort vs wee shall finde the benefit of them when we are in trouble and especially when we are going out of the world And that whatsoeuer good thing is in you through Christ Iesus may be knowne The Apostle in these wordes mentioneth this to be the cause why he would haue the guifts of God bestowed vpon Philemon to be communicated to others because by that meanes they might be made knowne to others and acknowledged by others and so spread abroad farre and neere Doctrine 3. The goodnesse of God toward our selues or other must be made knowne Wee learne from hence that it is the duty of euery one to manifest and shew forth yea to spread abroad and to speake of the guifts of God bestowed vpon themselues and others When God is good toward vs and distributeth his graces among vs we must be ready to confesse and acknowledge them when we feele them in our selues or see them in others This our Sauiour a Mat 5 16. teacheth Math. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in Heauen Thus the spirit of God in the Scriptures remembreth the righteousnesse of Noah the faith and obedience of Abraham the patience of Iob the chastity of Ioseph the meeknesse of Moses the single heart of Dauid the sincerity of Nathaniell the labours of Paule the repentance of Peter the restitution of Zacheus Christ Iesus publisheth the graces of God that shined in Iohn Baptist b Iohn 5 35. he saith he was a burning and shining Candle and that they would for a season haue reioyced in his light The Apostle declareth c 1 Tim 4 14. that the faith of the Romanes is published throughout the whole world The praise of Timothy was noysed and notifyed in the Church wherof Paule putteth him in mind to make his proceedings answearable to his beginnings and to the hope that was conceiued of him c 1 Tim 4 14. Despise not the guift that is in thee which was giuen thee by prohecie with the laying on of the handes of the company of the Eldership So likewise the fact of Mary annointing the body of Christ and working a good worke vpon him to bury him is commanded to be made knowne and not kept secret d Mat 26 13. Verily I say vnto you wheresoeuer this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken off for a memoriall of her Thus the Apostle remembreth the e 1 Thes 1 3. effectuall faith and diligent loue and the patience of that hope in our Lord Iesus Christ which was in the Thessalonians So he recordeth and commendeth the liberallity that was in them of Macedonia toward the poore Saintes at Ierusalem that were in distresse All which Testimonies serue to teach vs that it is our duty to publish the guifes of God vpon vs or our bretheren not to hide them to spread them abroad not to smother them to make them knowne not to couer and conceale them to our selues Reason 1. And albeit these examples may be sufficient to moue vs to embrace this as a certain truth yet we haue sundry reasons yeelded in the Scriputre farther to confirme it vnto vs. First to the end that Gods graces being seene knowne he may be glorified and blessed for them who is the author and giuer of them It ought to be our chiefest desire and study that God may haue his praise and glory among vs. This is that reason which Christ our Sauiour
pointeth out vnto vs when he commandeth vs to shew forth our good workes in our life f Mat 5 16. that God our Father may be glorified which is in heauen One end of good workes is the glory of God They can neuer please him vnlesse they ayme at that marke and tend to that end This the Apostle Peter teacheth g 1 Pet 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation The glory of men and the magnifying of their name is not to be sought after but of God to whom all glory is due Reason 2. Secondly we are to make knowne the guiftes of God in our selues or in others because the more they be knowne and the farther they are spread the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many The rendring of thankes vnto him is a sacrifice that smelleth sweetly in his Nostrils The Apostle speaking of the liberallity of the Corinthians and exhorting them to the workes of mercy he vseth this reason that by beholding of them not only the godly are refreshed but God is glorified h 1 Cor. 9 11 12. That on all parts ye may be made rich vnto all liberalitie which causeth thorough vs thankesgiuing vnto God for the ministration of this seruice not onely supplieth the necessities of the Saints but also abundantly causeth many to giue thankes to God The reason is direct and of great force Reason 3. Thirdly in respect of others because the more the goodnesse and graces of God are spoken of and the more largely they are dispersed the mo by that meanes may be prouoked stirred vp to an imitation and following of their example and to a treading in their steps This is another end that we ought to respect in publishing the mercies of God to draw others to do the like and to prouoke them as by an holy emulation of their godlinesse Hence it is that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem he setteth before them the example of the Churches of Macedonia that they should follow them i 2 Cor. 8 1 2. We do you also to wit Bretheren of the grace of God bestowed vpon the Churches of Macedonia because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberality Hauing set before them this glasse to looke vpon and in it to beholde themselues that albeit the Macedonians themselues had heauie burdens laide vpon them and many charges of their owne that pressed them down whereby they were made poore yea extreame poore yet they hung not backe but were forward according to their power yea beyond their power to succour others He exhorteth the Corinthians heereupon k Verse 7. That as they abounded in euerie thing in faith and word and knowledge and in all dilligence and in their loue toward the Apostles euen so they should shew themselues to abound in this grace also Likewise hee commendeth the Thessalonians that they became followers of them l 1 Thes 1 6. 7 And receiued the word in much affliction with ioy of the Holy-Ghost so that they were as ensamples to all that beleeue in Macedonia and in Achaia So when he hath proued that Abrahams Faith m Ro 4 22 23 was imputed to him for righteousnesse he addeth Now it is not written for him only but also for vs to whom it shall be imputed which beleeue in him that raised vp Iesus our Lord from the dead So then if we lay these things together consider the person of God of the Church and of others that God is to bee glorified that the faythfull must haue their mouthes opened to praise him and that all others must bee prouoked by our good example in all these respects we learne that whensoeuer God bestoweth his guifts and we tast of his graces or others are made partakers of his goodnesse we must be carefull to make the same knowne to othets Vse 1. The Vses are now to be stood vpon First we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published if they may further the cause of Religion or prouoke others to godlinesse or bring glory to God God is not ashamed of vs to bee called our God and to do vs good let vs not therefore be ashamed to acknowledg him to be good vnto vs and confesse his goodnesse to the sonnes of men We see how men are not ashamed to make knowne their vngodlinesse and proclaime it openly with brazen faces they glorie in it as at a triumph neuer blush at any thing Let vs therefore be bold to speake of good things account it our dutie to sound out alowd the graces that wee haue receiued It is to great nicenesse to hide Gods glory and our guifts This was the cause why Paule mentioned his labors his calling his knowledge his paines his n 2 Cor. 12 2. visions his reuelations when the false Apostles extolled them-selues aboue him to the reproach of his person to the slander of his calling to the disgrace of the Gospell and to the dishonor of God This compelled and constrained him not to be silent in his owne cause or rather in the cause of God and his Gospell For albeit his enemies seemed onely to contemne him and set his person at naught yet the contempt reached farther and thorough his sides they gaue a blow and a wound to the truth it selfe we must not be so dissolute and carelesse to neglect what euery one speaketh of vs but be iealous of our credit and maintaine our good name especially when our sincerity and Gods verity are ioyned together We see how Samuell before all the people o 1 Sam 12 3. protested his innocency in his life and vprightnesse in his calling because the Isralites had reiected him and brought his ministry into question There was a a time when Christ would not haue himselfe and his workes knowne to wit when the knowledge might hinder him and his preaching but he p Mat 10 27. commanded his Apostles to speake that in the light which he had told them in darknesse and to preach that in the house toppes which he told them in the eare This serueth to condemne those that derogate from the godly and diminish the graces that God hath giuen vnto them and bestowed vpon them For howsoeuer the notes of Godlinesse are stamped vpon them and the guiftes of God do shine as brightly as the light of the Sunne in them whereby they are marked to be his and knowne to belong vnto him yet they wil lessen and extenuate them and as it were clip the Princes Coyne that so they may be disgraced This is a manifest note of a
Child of the Deuill and of representing his Image For as the names giuen to Sathan describe his nature so the word Deuill in the orriginall tongue which the holy Ghost vseth q Reuel 22 10 signifieth a false accuser a carper a cauiller a disgracer a slanderer one that by all means seeketh to deface the truth and those that vphold and support it Thus the nature of our spirituall aduersity is notably painted and purtraied out vnto vs. His whole practise standeth in false accusations wrongfull imputations and wilfull calumniations of God to man and of man to God He falsely accused God to our first parents in the beginning r Gen 3 5. to enuy their good estate and therefore of malice forbad them the Tree of the knowledge of good and euil He falsely accused Iob to serue God s Iob 1 9 10. 11. in hipocrisie not in sincerity with shew of the body not with singlenesse of heart to be seene of men not to approue himselfe with an vpright conscience in the presence of God These quallities of the Deuill are to be found in all the wicked If you talke and reason with them of such as truely feare God either they will censure them as Hipocrits and falsely accuse them not to be the persons which they make profession to be or else they will detract from them and diminish those guiftes that God hath abundantly bestowed vpon them Christ Iesus himselfe could not escape this viperous brood who was accused by the Deuils ofspring and the Children of darknesse the Scribes and Pharisies to be a Samaritan to haue a Deuill to be a Drunkard to be a Seducer a Blasphemer and what not So was it with his Apostles they were filled with the holy Ghost and endued with the guiftes of tongues yet they felt the smart of this rod and were wounded with this sharpe sword they were accounted Deceiuers accused as Drunkards slaunderd as Disturbers of the common peace and reuiled as Traitors and Rebels against Caesar for the Disciple must not looke to be t Iohn 15 20. aboue his Maister nor the seruant greater then his Lord. These reuilings and reproaches are not peculiar to Christ and his Apostles but common to all the faithfull and true beleeuers in his name they tast of the same cup and haue the like measure measured vnto them They are slandered and backbited they are reuiled and taunted for the truthes sake But let all such carpers and cauilers looke to themselues and take heed to their estate u Iohn 8 44. they resemble their father whose workes they doe and they shew themselues to be petty-Sathans and very Deuils incarnate Now such as are the Children of the Deuill must look to haue their portion with the Deuill and his Angels Let vs therefore be ready to magnifie the mercies of God toward our bretheren let vs speake of the praises of him that hath giuen them let vs remember what God hath done for vs and others and especially let vs beware that we do not disgrace them and their guiftes which tendeth to the dishonour of him that gaue them For as Salomon saith x Prou. 17 5. and 14 31. He that mocketh the poore reprocheth him that made him so is it true that whosoeuer contemneth and despiseth reuileth and treadeth vnder his foot the Godly adorned from the Throne of God with the precious graces of his spirit he reproueth and reproacheth God himselfe y 1 Iohn 2 29 who hath giuen that annointing which they haue receiued of him Thus we see how we are to behaue our selues in respect of Gods guiftes we must not be ashamed to confesse them but we must be both ashamed and afraid to deface them and so to defraud God of his honour due vnto him Vse 2. Secondly seeing it is our duty when God hath beene good vnto vs or others to make knowne his goodnesse we learne heereby how the Saintes of God may be rightly and religiously honoured of vs and remembred to their euerlasting praise It is our dutie to giue thankes to God who hath blessed them with his graces and gouerned them by his holy spirit and to pray vnto him so to direct vs dispose of our waies that we may follow their godlines walk in their steps wherein they haue gone before vs. True it is the church of Rome go a great deale farther and teach vs to go further in the honoring of them then God alloweth the word approueth For they lade them with the spoils of Christ take from him the royalties of his Priest-hood therfore indeed they do not honor them but dishonor and disgrace them when they decke them with feathers that are not theirs Is there any good godly man liuing on the face of the earth that could bee content to haue theeues and robbers spoile other men of their goods and bring them vnto him and if they offred them would he accept and receiue them If he would not receiue them as his owne but refuse reiect them as belonging to others how shold the blessed Virgin the holy Apostles and other Saintes of God account those sacrilegious wretches to be their friends which rob spoile God of his honor and thrust Christ Iesus our mediator from his office to bestow vpon thē It is their honor to honor the same God with vs and to worship him And it is our honoring of them to giue all honor to God by walking in those wayes wherein they haue ledde vs the way and by following the light which they haue carried before vs. And if we would know how to honour the Saints aright and to giue them their due z Wherein the honour of the Saints consisteth it consisteth in these pointes First that God be magnified and praised in them our praising of them must tend to the praising of him who hath aduanced them and crowned them with his gifts God must be all in all to vs and his glorie must be preferred and sought for of vs. The Apostle remembring the History of his owne calling and conuersion telleth that the Churches of the Iewes saide a Gal. 1 22 23 Hee which persecuted vs in times past now preacheth the Faith which before hee destroyed and they glorified God for me When they heard he was gained to the Gospell they considered therein the power goodnesse and mercie of God and with ioy of heart they gaue him thankes for it Secondly the Saints should be honoured by an approbation of Gods guiftes in them and by an honourable mention of them For seeing they haue vsed the gifts of God faithfully he wil haue their gifts praised and extolled and the Saints themselues to be magnified commended So the Apostle mentioning his persecuting of the church in the time of his ignorance addeth b 1 Cor. 15 10 But by the grace of God I am that I am and his grace which is in me was not in vaine but I laboured
GOD pondereth the hearts This is it which Christ spake to the Pharisees i Luke 16 15. Ye are they which iustifye your selues before Men but GOD knoweth your hearts for that which is highly esteemed among men is abhominable in the sight of God Let vs therefore publish the guiftes of God vppon our selues and our Bretheren not to the magnifying of our owne persons but to the extolling of his praises and let vs so spread abroad our graces as that wee remember his glorie that wrought them in vs by his Spirite Verse 7. For we haue great ioy and consolation in thy Loue. Hitherto wee haue spoken of the matter of his Prayer now let vs see the reason why hee made this the matter thereof For the Apostle might haue craued and asked of God many other things for him of God yet he desired that his faith might be communicated to many and so bee manifested to bee effectuall working by loue The reason heere rendered is from the effect or fruite of his prayers they were not vttered in the ayre they fell not without profit good successe to the ground but he felt great comfort and consolation wrought in him by the workes of Philemon performed to the glorie of God to the praise of his Faith and with the approbation of the church Heere then he sheweth that he had occasion offred him of great ioy and gladnesse in regard of the graces of God effects of faith fruits of true piety which he heard and knew to bee in Philemon Doctrine 4. The spirituall graces of God bestowed vpon others giue occasiō of ioy to the Saints From hence we learne that spirituall blessings and graces of God bestowed vpon others do giue iust occasion to the Saints of God of great gladnesse and comfort It is our dutie greatly to reioyce when we see spirituall blessings in heauenly thinges giuen to the Children of God This trueth our Sauiour Christ teacheth in the Parables of the stray Sheep of the lost Groat and of the prodigall Sonne The Shepheard a Luke 15 5 and 10 31. hauing found his sheep layeth it on his shoulder with ioy he commeth home he calleth his friendes saying Reioyce with me for I haue found my Sheep which was lost I say vnto you that likewise ioy shall be in heauen for one sinner that conuerteth more then for ninety and nine iust men which need none amendment of life The poore woman hauing lost a Groat lighteth a Candle sweepeth the house searcheth euery corner and when she hath found it she gathereth together her neighbors saying Reioyce with me for I haue found the Groat which I had lost wherevppon hee addeth Likewise I say vnto you there is ioy in the presence of the Angelles of God for one sinner that conuerteth The Father of that riotous sonne which wasted his goods hath compassion vpon him runneth to meete him fell on his necke and kissed him put apparrell on his back a ring on his finger and shooes on his feete reproued his sonne that enuied and repined at it saying let vs eate and reioyce it is meet we should make merry and bee glad for this thy Brother was dead and is aliue againe he was lost but hee is found Heereunto commeth the Thankesgiuing of Christ to his Father when he saw the encrease of his Church and the ouerthrowe of Satans kingdome c Luke 10 21 That same houre reioyced Iesus in the Spirite and saide I confesse vnto thee Father Lord of Heauen and earth that thou hast hid these thinges from the wise and vnderstanding and hast reuealed them to Babes euen so Father because it so pleased thee The Prophet Dauid reioyced with great ioy when hee sawe that the people d 1 Chron. 29 9 10. offred willingly vnto the Lord with a perfect hart he blessed the Lord God of Israel When the Iewes heard of the conuersion of the Gentiles that the Holy ghost fell vpon them as vpon themselues at the beginning e Acts 11 18. They held their peace and glorified God saying Then hath God also to the Gentiles granted repentance vnto life When the apostle perceiued the notable zeal of the Thessalonians in receiuing entertaining the gospel not as the word of man but as it is indeed the word of God f 1 Thes 2 19 20. he witnesseth that they wer his hope his ioy his crown his glory in the presence of our Lord Iesus Christ at his comming Likewise the Apostle Iohn g 3 Iohn 4. reioyced greatly when the Brethren testified of the truth that was in Gaius how he walked therein Hee had no greater ioy then this to heare that his sons walked in the verity Whereby we see there ought to be great ioy amongst the faithfull when they see the Church prosper and flourish and the graces of God to encrease among them Reason 1. The Reasons are many that confirme this vnto vs. First the glory praise of God is much increased which shold comfort the harts reioice the spirits of the Saints The more wee abound with spiritual blessings in heauenly things the more God is honored and his name glorified This the Apostle teacheth speaking of the releeuing of the Church at Ierusalem h 2 Cor. 9 12. The ministration of this seruice not only supplieth the necessities of the Saintes but also abundantly causeth manie to giue thankes to God Where hee sheweth his ioy that he receiued and conceiued for their voluntary submission to the Gospell and compassion to the brethren this was a speciall cause that God was praised this ministered greater gladnesse to him then that the Saints were comforted and releeued Reason 2. Secondly the general good of the church must lead vs to this duty cause vs to reioyce which next vnto God shold be dearest to vs. For whē we see the Church encrease and many soules of many men women saued when we see their hearts conuerted regeneration wrought in them so that they begin to liue to God who before in the time of their ignorance liued to themselus to sin to condemnation who can haue such hearts of Flint or of Iron as not to be moued with ioy euen tickled with a sweet meditation of Gods mercy beholding the enlarging of the kingdom of Christ The prophet reioysed to see the people willingly affected religiously minded i Psal 122 1 2 to go to the house of the Lord Because Ierusalem did thereby prosper peace was within her wals and prosperitie within her pallaces Where he sheweth that his reioysing was for the wealth and welfare of the house of God Reason 3. Thirdly the Ordinances and Lawes of God are walked in and obserued so his blessings procured and obtained For if we hearken obey his voice we haue a promise to be respected and rewarded Such as walke in the Statutes commandements of the Lord to do them shal be blessed
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
or on the South it skilleth not seeing it becommeth the owners and it falleth to him so the bountifulnesse of good men whether it bee giuen to the worthy or vnworthy to the faithfull or vnfaithfull shall turne to his benefite that bestowed it To conclude euerie Christian man must haue the Spirite of Christ u Rom. 8 9. if hee bee his hee that hath not the Spirite of Christ he is none of his But Christ is mercifull and therefore wee must be mercifull Vse 3. Lastly seeing it belongeth to those that haue the goods of this world out of their plenty to supply the wants of the poore it belongeth vnto vs to haue an earnest care and dilligence to prouide for the poore especially the poore Saints This dutie and diligence was in the Apostle Paule as it is expressed Rom. 15. where it is x Rom. 15 25 28. saide That he Ministred to the Saintes at Ierusalem and withall that hee gaue himselfe no rest in this vntill hee had sealed this fruite vnto them that is till hee saw it done and effected according to his desire It is not enough for vs to giue good wordes or to vtter from our mouthes good wishes but we must in our seuerall places and particular callings do our vtmost endeuour that releefe may euen be sealed to our poore It is not enough to giue to those that aske and craue the fruite of our liberality but we must learne to enquire of the wants of the Saints and to search what is their condition It belongetb vnto vs not onely to haue eares prepared to heare but to haue mouths opened to aske of the welfare of those that are in necessity We would desire to be so dealt with all our selues and therefore let vs be so minded toward our Brethren This wee see in Abraham y Gen. 18 19. hee staied not till those strangers came into his house til they desired to be receiued haue lodging but he went out of his tent of his owne accord to see whom hee could espy that he might bring them to his house So did Lot z Iudg. 19 17. so dealt all the Fathers Thus did Nehemiah when he saw some of his brethren that were come from Ieâ—usalem a Nehem. 1 2. he asked them concerning the state of the Church and of the residue of the Captiuity Wee must not alwayes waite till we bee intreated and vrged to shew mercie but offer it our selues to testifie the willingnesse of our hearts Wee must not onely readily giue our releefe when the poore require it but goe vnto them search them out and call for them whether they aske our Almes or not whether they require our releefe or not As Christ hath loued vs so let vs loue one another Now hee loued vs being his enemies when we neuer asked remission of our sinnes for he was found of them that sought him not and shewed mercie to them that desired it not so ought wee also to deale with our Bretheren not tarrying till they craue but offering our Compassion There haue euer beene poore that make not their wants openly knowne and are so deiected and reiected of many that they are ashamed to shew their necessity This dutie requiring our earnest care to seeke after and see to the wants of our poore Bretheren reprooueth three sorts of men The first reproofe First such as helpe them only in words but not in deedes with their mouth not wirh their hands in outward shew not by any true fruit of Charity Such men doth the Apostle Iames note in his Epistle b Iam. 2 15 16 who when they see a poor man or a poore Woman which wanteth bread to eate and cloaths to put on they say vnto him God help thee poore man and succour thee and send thee releefe it is great pitty thou art no better prouided for These are destitute of a true Faith which standeth not in worde onely and the poore notwithstanding all these faire Wordes and goodly promises may starue for colde and die for thirst and perrish for Famine if they should finde no better comfort and if euery man should serue them after this sort It is a verie true saying of the Wise Salomon A Man c Prou. 25 14. that boasteth of great liberality is like Cloudes and Winde vvithout Raine So the Apostle Iohn saith d 1 Iohn 3 15. My little Children let vs not loue in word neyther in tongue onely but in deede and in trueth It is not enough for a man to say hee will helpe and succour his Neighbour vnlesse hee helpe him indeede The second reproofe Secondly it reprooueth those that do not rightly consider what poore the Apostle meaneth and setteth before vs as obiects of our compassion He doth not vnderstande the ydle Begger or sturdy Rogue or vagrant Companion who not applying himselfe in any lawfull calling maketh a profession of beggery and liueth altogether vpon the spoyle of other mens goodes the profite of other mens labour and the sweate of other mens browes Neither doth he meane such manner of persons as are common and continually haunters of Ale-houses Vnthrifts Spend-als Carders Dicers Drunkards which spend all the Weeke in going from one tipling place to another hauing Wiues and Children at home that want those things which they wast and when they come vnto them they raile and rage as mad men against those they shoulde releeue These are excluded and wiped out of the roll and Register of the poore Saints spoken of in this place being worse then e 1 Tim. 5. Infidels and denying the Faith The Turkes and Sarazens shall rise vp in iudgement against this wretched generation and condemne them But the Apostle pointeth out such vnto vs to be holpen and comforted as albeit it hath pleased God not to bestow so great a portion of worldly blessings vpon them as vpon others as the Artificer the Handy-crafts man and Day-Labourer yet labour diligently in their Callings and follow their Trades with all carefulnesse to releeue them-selues and to maintaine their Families as those that professe the feare of God and the Faith of Christ Vnder this ranke we may range poore Widdowes and Fatherlesse Children all aged and impotent persons such â—s are lame and diseased that would worke but cannot that desire to labour but are not able It is the rule of the Apostle that ought to take place in all Churches f 2 Thes 3 10. That such as will not take paines must not eate All those that through frailty of Child-hood or weakenesse of Olde age or impotencie of limbes or greeuousnesse of sicknesse or thorough greatnesse of their charge labouring according to the vtmost of their strength yet are not able to maintaine themselues must haue their wants supplied willingly and chearfully not grudgingly and sparingly shewing our selues to haue a feeling of their necessities The third reproofe Thirdly it reprooueth such as neuer open their mouths to know
the estate of the poore Sainâ—s or to enquire how they fare Alas how should they offer their helpe of their owne accord and open the bowels of pitty before they be entreated that will depart from nothing but vrged and constrained by force of Law or taxation of others Or how should they extend their compassion to the poore that are absent who are like vnto the rich man that despised Lazarus lying at his gate and woulde not giue him the crums that fell from his table It is noted to the great commendation of Dauid that after the death of Saule he sought not reuenge vpon his issue and posterity but did good to his childrens children said g 2 Sam. 9 1. Is there any left of the house of Saul that I may shew mercy for Ionathans sake So ought we to seek out the seruants of God and to finde out the poor and to enquire after the distressed Saints and say Is there any of the poore yet left to whom we may shew mercy for the Lordes sake For they represent the person of Christ when they come vnto vs Christ himselfe commeth vnto vs and when they aske of vs it is Christ that asketh of vs and saith I am hungry I am thirsty I am naked I am harbourlesse so that whatsoeuer we would do to Christ if he were with vs the same must wee do to them that are among vs. 8 Wherefore although I haue great libertie in Christ to commaund thee that which is thy dutie 9 Yet for loues sake I rather beseech thee being such a one euen Paule an Old man yea now a prisoner of Iesus Christ. The order of the words IN the words going before wee haue heard the preface or entrance of this Epistle consisting partly in the Title of it and partly in certaine Prayers vsed by the Apostle Now we are to proceed to the rest of the Epistle wherein we must obserue two points First the cheefe matter is handled Secondly the whole matter is concluded The cheefe matter is touching Onesimus or himselfe The first concerning Onesimus is handled from the eight verse to the 22. verse The latter touching himselfe is expressed in the 22. Verse wherein he willeth to prepare lodging for him hoping by their Prayers to be deliuered out of prison The former point is set downe in this short speech or sentence I Paule pray thet to receiue Onesimus The parts of which sentence are not barely propounded but amplified and then the whole is prooued confirmed We are therein to consider three partes First the intreating and praying of Philemon Secondly the person praying and intreating Thirdly the person for whom he prayeth and intreateth His praying of Philemon is declared by a diuers reason Although I haue great libertie to command thee yet I pray thee and beseech thee The person praying and beseeching is Paule who is described generally being such a one and then particularly by his old age and by his bonds Touching the person for whom hee beggeth and beseecheth we shall see afterward Verse 10. The meaning of the words This is to be obserued touching the order of the words Now let vs consider the interpretation of them First he speaketh of his liberty in Christ that is as an Apostle and Minister of Christ whose Messenger or Ambassador he is whereby he insinuateth and signifieth that this power is not his owne or of himself but is Christs it is not the seruants but the Lords it is not mans or the Ministers but Gods For euen at Magistrates ordained and sent foorth by the Prince can do nothing in their owne name but in the Kings name so Ministers called of God and fitted to the office wherunto they are called must teach command reprooue and exhort not in their owne name but in the name of Christ their Lord and Maister He addeth That for loues sake he intreateth him Loue in this place may bee referred either to Philemon or to Paule seeing the Apostle leaueth it at large and restraineth it not either to his loue or to his owne If it be referred to Philemon it carieth this sence I do intreat thee and not command thee for thy compassion and loues sake which I haue before commended in thee and thou so diligently and deuoutly shewest vnto the Saints But I do not take this to bee the naturall meaning of the words so that we are to vnderstand them rather of Paules loue toward Philemon that he so tendered and loued him as that he had rather deale with him in kindnesse and by intreatance then roughly and seuerely Lastly he sayth Paule an Old man and now a prisoner of Christ In these wordes is included great force to moue Philemon Wee must vnderstand the first Wordes of his Age not of his Office of his yeares not of his Ministery and hee calleth himselfe a prisoner of Christ that is for Christs sake and the preaching of his Gospell So then according to this Interpretation these wordes are thus much in effect as if hee had sayde Seeing I heare euerie where of thy feruent Loue and exceeding tender Compassion thou bearest to the poore Saintes though I may manie wayes commaund thee in thinges that are right and equall as in that I am an Apostle of our Lorde Iesus Christ in that I am stricken in Age readie to leaue this life and in that I am nowe a Captiue and Prisoner for the cause of Christ and his Gospell yet the loue and tender affection I beare vnto thee do moue me rather to beseech and to intreat thee Now let vs see what may be obserued out of these wordes Obseruations out of these wordes First of all the Apostle would not do that which he might doe and was lawfull for him to doe which may teach the Minister and all men sometimes to be content to depart from their right as Abraham did toward Lot when a strife arose betweene them h 1 Cor 9 4. and as Paule did oftentimes according as himselfe testifyeth in his Epistles Which condemneth those that stand strictly vpon their right i 1 Cor 10. and consider what is lawfull but forget what is fit and expedient For in thinges that are indifferent we are not by and by allowed to do that which is lawfull k 1 Cor 9 12 15. nor to vse our power but must suffer all thinges that the Gospell of Christ be not hindred Likewise the Apostle would not sometimes take any wages of the Church but preached freely and was not chargeable to any because he would not giue occasion of speaking euil against the Gospell Secondly the Apostle publisheth his liberty to command but it is onely in Christ whose Ministers he and we are and not our owne Thus he calleth himselfe an Apostle l Galtath 1 1. not by man nor by the will of man but of Christ This is the difference betweene a ciuill Magistrate and an Ecclesiasticall Minister The ciuill Magistrate may
among you am base but am bolde toward you being absent Thus the Apostle Peter speaketh e 1 Pet. 2 11. Dearly beloued I beseech you as Pilgrims and Straungers abstaine from fleshly lusts which fight against the soule and haue your conuersation honest among the Gentiles Likewise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion saieth f 2 Iohn 5. I now beseech thee Ladie not as writing a newe Commaundement vnto thee but the same that wee had from the beginning that wee loue one another Whereby we see that it is a dutie required of vs that in deliuering the word of God in declaring his will we should vse mildenesse rather then sharpenesse gentlenesse rather then roughnesse beseeching rather then commanding and meekenesse of spirit rather then threatning of iudgement Reason 1. Now to confirme this doctrine sundry reasons may be rendred and produced First we are bound to vse those meanes and to take that course which is most forcible effectual But to deale with loue and lenity and to handle our brethren kindly and meekly is most likely to preuaile with most men Therefore the Apostle requireth g 2 Tim. 2 25. that the seruant of God must not striue but must be gentle toward al men apt to teach suffering the euil instructing them with meeknesse that are contrary minded prouing if God at any time wil giue thē repentance that they may acknowledge the truth and come to amendment out of the snare of the deuil c. There is no way so auaileable to bring euill men out of the dangers wherin they stand who are as it were taken prisoners and made bondslaues to do the Deuils wil then to allure them by gentlenesse to draw them by long suffering and to ouercome them by patience Reason 2. Secondly this course well and duely obserued serueth to perswade them with whome wee deale of our loue and tender affection towardes them For louing and friendly dealing argueth louing and affectionate mindes and with whomsoeuer we haue to doo it is a great meanes of preuailing and the readie way to bend and encline him vnto that which is good and to turne him from that which is euill when his perswasions are perceyued to tend to the profite and benefite of him whome wee would perswade Wee shall neuer doo any good or preuayle with our Brother to bring him into the right way vnlesse hee can assure his owne heart that wee loue him and seeke his good and desire his Saluation It is Loue in the Speaker that mooueth the Hearer to embrace that which hee speaketh to like that which hee teacheth to hate that which hee reprooueth to auoyde that which hee condemneth and to practise that which hee commendeth Wee must worke this Opinion and ground this perswasion in their hearts that wee loue them and that all our Doctrines Instructions and Reproofes proceede onely from this Fountaine before wee can mooue them to Attention Reuerence and Obedience vnto that which they heare deliuered Hence it is that the Apostle in sundrie places writing to diuers Churches and moouing them to followe the examples and exhortations giuen vnto them laboureth to perswade them of his vnfaigned Loue towardes them as it appeareth Phillippians 4 1. Therefore my Bretheren beloued and longed for my ioy and my Crowne so continue in the Lorde yee beloued Reason 3. Thirdly we are to imitate our Head and Maister Christ Iesus he vsed not his Authoritie and Power that was in him he dealt not roughly and seuerely with his enemies but meekely and mercifully and most compassionately he was meeke and as a Lambe before his shearer When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies h Luke 23 34 he prayed for them he intreated pardon for them that their sinne might bee forgiuen Therefore the Apostle Peter teacheth vs that we are prouoked to a patient bearing of wrongs and suffering of trobles by the example of Christ saying i 1 Pet. 2 21. For heerunto ye are called for Christ also suffered for you leauing you an ensample that ye should follow his steps who did no sin neither was there guile found in his mouth Seeing then that milde and mercifull dealing pulleth out of the snare of the deuill openeth the loue of the speaker and lastly maketh vs like to Christ whose example is a perfect patterne of all meeknesse and moderation it followeth that it is carefully to be vsed of vs when we speak to the people of God in the name of God Vse 1. Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine First we learne that mercie and compassion yea all tokens and testimonies of loue are to be shewed toward Malefactors euen when Iustice is to be executed and punishment inflicted and the course of Law is to proceede against them that they may know it is not malice but Iustice hath brought this fall vpon thē it is not their blood but their good that is sought and the good of others The truth heereof we see practised in Ioshua when Achan was apprehended and his sinne discouered whereby hee had offended God sinned against his expresse commandement and troubled Israell he said vnto him l Iosh 7 19. My sonne I beseech thee giue glory to the Lord God of Israel make confession vnto him and shew me now what thou hast done hide it not from me Cruelty in deed or bitternesse in word euen toward euill doers that are alreadie adiudged or stand at the barre to be iudged is barbarous and inhumain To insult ouer a poore prisoner or a condemned man that is guilty of death and carried to the place of execution standeth neither with an humaine disposition nor with a Christian affection nor with Brotherly compassion Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ mocking spitting buffeting rayling reuiling whipping and crucifieng him betweene two theeues They were not content to seeke his life and to shed his blood but laded him with contempt and all shamefull calumniations This also is the practise of their successors the Romish Cleargy who are the followers of them in malice and cruelty when the faithfull haue beene not only conuented before them but condemned of them they haue embrued their hands and defiled their garments with their blood which cryeth to the God of Heauen for iudgement neither were they contented to feede their eyes with their torments and to satisfie their lusts with their sufferings but proceeded to all extreamities of rage and madnesse rayling at them and speaking all manner of euil against them This abuse is somtimes too vsual and common in the places of Iustice iudgment from whence all gall and bitternesse should be banished wee may heare vnseemly iests bitter taunts vncharitable reproches cast out of their mouths as a
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
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
truth of the word of God or not One man defending a truth is to be preferred before an hundreth others holding and vpholding an error or heresie and we are rather to beleeue z Luther lib contra Henr. Octa. Panormitan T it de elect can Significasti a poore and silly man grounding himselfe vpon the scriptures before a thousand Doctors building vpon humane Traditions and vnwritten verities If these men that are blinde themselues and looke vpon all things through other mens spectacles had liued in the daies of Eliah Micaiah and Ieremy when the truth of God was so often contradicted and ouerswaied by multitudes of men a 1 King 18 19 and 22 6. when for one true Prophet of God there were fiue hundreth false Prophets whom would they haue beleeued whom would they haue receiued whom would they haue condemned It would haue gone hard with the truth and beene euill spoken off by the euill mouths and malicious tongues of these partiall Iudges They would haue said Eliah is but one the Prophets against him are many are not they liker to see the truth then he Thus the faith of Christ and pure Religion is not waighed in the ballance of the Sanctuary nor measured with a iust Ephah and a true Hin but with false waights and deceitfull ballances which are an abomination vnto the Lord. In all causes and questions that rise the word of God must iudge Vse 3. Thirdly this giueth comfort and contentment to the meanest smallest of Gods Saints and putteth them in remembrance not to be discomforted and out of heart for their meane calling or for their low estate for they are nothing the lesse regarded of God or to be esteemed of his Church They haue as great an interest in all Gods blessings as the richest sort and many times a greater they haue as great a portion in Christ as the mightiest men and many times a greater For God b Luk 1 52 53. hath put downe the mighty from their seates and exalted them of low degree he hath filled the hungry with good things and sent away the rich empty What grace of God what meanes of saluation is hidden from these poore little ones so accounted off by the men of this world They haue interest in the word and Sacraments they haue free accesse to come into the glorious presence of God to pray vnto him and to poure out their supplications before him as well as they that swell with riches and abound in earthly thinges When God had made a couenant with Abraham and planted his Church in his family he gaue Circumcision as a signe and seale thereof not onely to Abraham but to all his house and commanded him to Circumcise c Gen 17 26 27. not onely himselfe and his seed but all the men of his houshold both borne in his house and bought with money of the stranger Whereby we see that the lowest of his seruants and bondmen that belonged vnto him haue as great right to the Couenant and as good a Title to the promises of God as he had in asmuch as they were assured by the commandement of God that the visible signe that was in their flesh was not in vaine The like we see in the Apostle writing to the Corinthians d 1 Cor 10 1 2 3 4. Moreouer bretheren I would not haue you ignorant that all our fathers were vnder that Cloud and all passed through that Sea and were all baptized vnto Moses in that Cloud and in that Sea and did all eate the same spirituall meate and did all drinke the same spirituall drink for they dranke of the spirituall Rocke that followed them and the Rocke was Christ This people was a great body standing of many members some of them were the Elders of the people and the heads of the families others were of the lower sort and of inferiour degree yet they had alike priuiledge in the Sacraments and the Apostle fiue times remembreth that all of them were partakers of them This is it that e 1 Cor 7 21. 22. made him say in another place Art thou called being a setuant Care not for it for hee that is called in the Lord being a seruant is the Lords free-man likewise also he that is called being free is Christs seruant We see this in the members of our natural bodies some members are more high and honourable then others yet none are contemned We haue a care not onely of the head and hart of the hands and liuely parts but of the least and smallest that belong to the body e 1 Cor 12 22 23 24 25. Yea much rather those Members of the bodie which seeme to be more feeble are necessary and vpon those Members of the Body which we thinke most vnhonest put wee more honestie on and our vncomely partes haue more comlinesse on for our comely parts neede it not but GOD hath tempered the bodie together and hath giuen the more Honour to that part which lacked least there should bee any diuision in the bodie but that the Members should haue the same care one for another So ought none that belong to Christ Iesus to bee neglected Hee contemneth Christ himselfe whosoeuer contemneth the least member that belongeth vnto him This Christ our Sauiour sheweth f Math. 18 6. Whosoeuer shall offend one of these little ones which beleeue in mee it were better for him ehat a Mill-stone were hanged about his Necke and that hee were drowned in the depth of the Sea As this causeth contentment in the poor so it worketh Humility in the rich considering that their Honour Wealth Authoritie and such like priuiledges of the flesh cannot commend the more to God or to the Saintes but their soundnesse in Faith and sincerity in life according to the saying of the Apostle Iames g Iam. 1 9 10 Let the Brother of low degree reioyce in that he is exalted Againe He that is rich in that he is made low for as the flower of the grasse shall be vanish away The poorest man that is of base account and reckoning in the World hath as great and as good a Title to Christ as the greatest men that be They haue not so great a portion in outward blessings but they haue as great a part in Heauenly Graces Hee that hath Christ is a Rich man hee bringeth with him all thinges else for in him are hidde all treasures which we are bound to seeke after He that wanteth Christ h Reuel 3 17. is a poore begger if he had his house full of Siluer and Gold and possessed Mountains of Pearles and precious Stones The Apostle teacheth i Gal. 3 29. that If we be Christes then we are Abrahams seede and heyres by promise so that the poorest person that is in the Church if hee beleeue in Christ is in the place of Abraham and succeedeth him in the inheritance of the Kingdome of Heauen which is a greater Honour
suffered to continue consumeth al things that are neere vnto it We must shew our selues ready to bring water to quench this fire We must stop the Flood-gates that the streames of contention doo not ouer-flow and in the end drowne vs as in the deepe waters It is a deceitfull snare and wonderfull subtilty of Satan to cast matters of dissention betweene the Minister and people as it were a bone to gnaw vpon that so though the word bee among them yet that it may by that meanes be with lesse fruit and profit with them Well doth this enemy of mankind know that where there is hatred to the person there can be no loue to his preaching and where there is desire of contention there can be no hope of edification For whome the people hate they regard not to heare and where there is no liking to the man there will follow a loathing of his Ministry We see this in the example of Ahab toward Eliah and Micaiah e 1 Kin. 21 19 20. 22 7 8. whom he hated to the death and professeth his enmity toward them and therefore despised the word that came from their mouths When Eliah reproued him for killing of Naboth and taking possession of the Vineyard he saide Hast thou found me O mine enemy So when Iehoshaphat asked if there were not a Prophet of the Lord that they might enquire of him Ahab who had sold himselfe to worke wickednesse in the sight of the Lord aunswered There is yet one man Michaiah the Sonne of Imlah by whom we may aske counsell of the Lord but I hate him for hee dooth not prophesie good vnto me but euill Where we see he hated the Prophet and therfore abhorred his prophesie and regarded not to haue him in his presence We may behold this in the example of the Scribes and Pharisees toward Paule they could not abide him nor his doctrine so that he was employed principally among the Gentiles On the other side as the people loue the Ministers from the heart so for the most part they profit by them The Apostle giueth this Testimony of the Galathians that they loued him exceedingly and therefore regarded his Doctrine accordingly f Gal. 4 14 15 The triall of me which was in my flesh ye despised not neither abhorred but ye receiued me as an Angell of GOD yea as Christ Iesus what was then your felicity For I beare ye record that if it had bin possible ye would haue plucked out your owne eyes and haue giuen them vnto mee Hence it is that Christ and his Apostles labour to plant this truth and to settle this perswasion in the hearts of those whome they taught that they vvere dearely beloued to them When the Disciples were afraid at Christs words he answered again said vnto them g Mark 10 24 Children how hard is it for them that trust in riches to enter into the kingdome of God So the Prophet Esay speaketh h Esay 8 18. Behold I and the children whom the Lord hath giuen mee are as signes and as wonders in Israel Thus do the Apostles write in this manner to the Churches calling them beloued brethren and deare children As we haue louing words in our mouthes so we should haue louing affections in our hearts It is a pittiful sight lamentable condition when the Pastor in any place setteth himselfe against the people and the people against the Pastor when they that should loue together as Father and Son do wrangle together as Cats and Dogs and are euer snarling and byting one of another If a priuate house be diuided against it selfe it cannot stand so if a particular Church be in a bitter mutiny it runneth to ruine and is miserably torn in peeces It is a great praise of that congregation where they are at peace and vnity ioyne together in the word Sacraments and sing the Psalmes and songs of God to his endlesse praise It is a comfortable thing when the people reioyce in their Minister the Minister in his people when the people desire and delight in the companie of their Minister and the Minister in the company of his people and so take comfort in the sweet society one of another This reproueth those that vpon euery slight occasion for euery slender profit yea for euery toy trifle follow suits of Law and bring actions of trespasse one against another whereby they trouble not onely their neighbours at home but the Countrey abroad These haue forgotten the words of Abraham to Lot when a debate arose among their Heard-men i Gen. 13 8. Let there be no strife I pray thee betweene thee me neither betweene mine Heard-men and thine Heard-men for wee are Bretheren It is therefore a great shame and reproach to heare of such iarres and ciuill wars as are in many parishes It is a plaine argument that there is little loue betweene them and lesse good wrought among them The Minister accounteth them not as his Sonnes and Daughters he seeketh not to winne them to the faith he esteemeth them not as his Crown in the day of the Lord. On the other side the people do not reuerence their Minister as their father but hate him as their enemy God is not among such Ministers and people but is gon farre from them and they are departed farre from him God is k 1 Ioh. 4 16 12. loue they that dwell in loue dwell in God and God in them If we loue one another God dwelleth in vs and his loue is perfect in vs. The Deuill is the Father fountaine of all debate and hatred c Iames 4. 16. For where enuying and strife is there is sedition and all manner of euill workes How then can wee otherwise thinke but that Sathan beareth rule among them and possesseth the cheefe holde of their hearts seeing so small tokens of loue and so great fruits of the Old man nay of the old Serpent appeare among them Wherefore to return thither from whence we began we must remember the amiable names giuen to the Pastor and people they must consider they are as Father and Son neerely coupled and ioyned together and thereby stirre vppe themselues and admonish one another of their duties to open their hearts in loue and againe to shut them vp that hatred haue no entrance into them hnd that mallice do not abide in them Vse 2. Secondly these most louing Titles applied to the Minister and people shew the duties required of Pastors toward their charge and teach them to loue them as their children to tender their good to exhort them to lay vp for themselues spirituall riches Great is the loue of Parents towardes their Children If the Childe be sicke or wayward they doe not cast him out of doores or withdraw their affections from him Hence it is that Christ when he saw the people scattered abroad and dispersed heere and there as Sheepe without a Shepheard d Math. 9 36.
He had compassion vpon them and shewed great loue toward them We see how Christ applyeth this to the Conscience of Peter e Iohn 21 15 16. willeth him to try his loue toward him by feeding his Sheepe and Lambes thereby assuring him that if he perswaded himselfe to loue Christ Iesus and yet was not carefull to teach his people he deceiued himselfe and lyed to the Holy-Ghost who would finde him out in his sinne This serueth to reproue sundry corruptions and to meete with many abuses in the Ministers that make them vnworthy of the name of Fathers and testifie that their hearts are empty of this vnfaigned loue that ought to bee in them towards Gods people whom they should affect as deare Children First f What Non-residency is it condemneth the wilfull and ordinary absence of the Pastor from his flocke that is committed to his care and charge whereby the duties of teaching and example of life in his owne person are neglected True it is there may iust and lawfull causes of the Pastors absence sometimes fall out so that the Church be not endamaged but as farre as is possible be sufficiently prouided for as sickenesse g Concil Mogunt Can. 25. August epist 138. Tripart hist lib 6. cap. 22. of body whereby he is restrained Church affayres whereby hee is hindered Persecution whereby he is enforced to flye Priuate affaires whereby he is necessarily constrained for a time to be absent but a wilfull long and continued Non-residency from that particular Congregation enioyned him to feed is euidently conuinced by many Reasons grounded vpon the word of God and the practise of the Church of Christ The Scriptures of the olde and new Testament do directly forbid it The Lord saith by his Prophet Esay h Esay 61 6. Ezek. 44 8. Zac. 11 16 17 I haue set Watchmen vpon the walles O Ierusalem which all the day and all the night continually shall not cease ye that are mindfull of the Lord keepe not silence and giue him no rest till he repaire and till he set vp Ierusalem the praise of the world The Prophet Ezekiell is plentifull in this argument who speaking of vnfaithfull Leuites saith Ye haue not kept the ordinances of mine holy things but you your selues haue set others to take the charge of my Sanctuary So the Prophet Zachary setteth downe this as a great iudgement of the Lord I will raise vp a Shepheard in the Land which shall not looke for the thnig that is lost nor seeke the tender Lambes nor heale that which is hurt nor feede that which standeth vppe but hee shall eate the flesh of the fat and teare their Clawes in peeces It is noted of Salomon i 1 Kings 6 10 1 Chro. 28 11 12 13 19. when hee builded the Temple to bee the place of preaching and Prayer which he did according to the word of God he also builded Houses and Chambers round about the Temple ioyned vnto it to teach the Priestes and Leuites that they should bee neere vnto their charges For this cause also it is expressed k 1 Sa. 1 9 12 That Eli the Priest of God sate at the doore of the Tabernacle to espy the manners and to aunswere the doubts of those that came and resorted vnto him And the Apostle Paul expressing the Priests function saith l 1 Cor. 9 13. They did minister about the holy things and did wait at the altar He m Prosedreuontes vseth a word of great force and strength that bindeth them to a continuall residency and sitting at their charge If wee come to the New Testament we shall see sundry directions importing and implying the Pastours presence with his people The Apostle speaking to the Elders of Ephesus n Act. 20. 28 29. saith Take heed vnto your selues and to all the Flocke whereof the holy Ghost hath made you Ouer-seers to feede the Church of God which he hath purchased with his owne bloud for I know this that after my departing shall grieuous Wolues enter in among you not sparing the Flocke The Apostle Peter likewise exhorteth the Elders o 1 Pet 5 2 3 Feede the Flocke of God which dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind The Apostle to the Hebrewes warneth the Church p Heb. 1 3 17. To obey them that haue the ouer-sight of them and submit themselues for they watch for their Soules as they that must giue accounts It is a great wonder that negligent Pastors reading these places and considering these charges laid vpon their shoulders can so easily shake them off or so slightly passe them ouer or so soone forget them They may seeme more then sufficient to conuince them of want of loue of abundance of couetousnesse of excesse of idlenesse of hardnesse of heart of contempt of the word which they should teach to others A great and heauy iudgement of God is vpon them that can passe ouer this duty without feare and trembling that can see neyther the daunger of their owne soules nor the danger of the peoples Soules through want of instruction Againe the Titles giuen to the Ministers vnder the Gospell as also to the Prophets and Priestes vnder the Law doe vrge diligence faithfulnesse and carefull attendance and consequently the personall presence of the Pastor They are called q Ephe. 4 11. Shepheards r Ezek. 33. Watch-men Å¿ Luke 12 42. Stewards t Heb. 13 17. Captains u 1 Cor. 3 9. Builders x 2 Cor. 5 12. Embassadours and such like so that though they teach oftentimes by themselues and continually and constantly by others they are not excused The office of the Minister is set forth in the Picture of a Shepheard who by reason of the multitude of rauenous Wolus other hurtfull Beasts keepeth watch day and night ouer his flocke He is a Watch-man set in his Watch-Tower to discry the enemy and to giue warning of the danger He is a Steward to prouide for the Family and to giue them their portion of meat in due season He is a Captaine of the Lords Hoast to lead them into the obedience of godlinesse and to goe before them in example of life He is a Builder to frame them and fit them to be stones in the Lordes building He is an Ambassadour to deliuer the will of him that sent him and to speak being called as the words of God These comparisons as they serue to teach diligence and continuance in preaching so they are forcible to presse him to attend vpon his charge that attendeth vpon him Thirdly the Apostle speaking of the office of the Minister saith y 2 Cor. 2 16. Who is sufficient for these thinges When he hath done all he can and imployed himselfe to the vtmost of his power yet he shall come farre short of his duty how much more when hee is ordinarily absent from his charge
which requireth his ordinary presence Fourthly it is against the order of Nature the rule of reason and the law of Iustice to take wages for that worke which he doth not performe and to eate where he doth not labour It is a great wrong and iniury done to those that labour in feeding the Flocke to bee denyed to eate of the Milke of the Flocke to do the seruice and another to receiue the reward to take the Corne and to giue others the Straw to sow spirituall things and to be depriued of temporall thinges to beare the burden and to endure the heate of the day and other to come and take away the penny and price for which they couenanted It is a kind of theft to eate without labour and to feed themselues without taking paines Fiftly the danger is very great that groweth both to the Pastors and people by this sin of absence and want of attendance For if any of the Soules which belong vnto their charge doe perrish through their negligence and starue through want of foode they shall be arraigned as guilty of their death and destruction The Prophet Ezekell setteth downe the threatning of God z Ezek. 33 8. When I shall say vnto the wicked O wicked man thou shalt dye the death if thou dost not speake and admonish the wicked of his way that wicked man shall dye for his iniquity but his blood will I require at thine hand Heereunto accordeth the saying of Christ a Math. 15 14 If the Blind lead the Blind both shall fall into the Ditch The losse of the b Ierom. epist ad Furiam flocke is the reproach of the Shepheard and the peoples destruction shall be the Pastors confusion And when the Pastor is absent the people wil soone decline from zeale to coldnesse fall from vertue to vice turne from the worship of God to Idolatry reuolt from the workes of piety to damnable security Let a man with-hold his hand and cease from sowing good seede or vnder-sow his ground by sparing his Corne Thistles and Weedes will spring vp in stead thereof Let a man haue food withdrawne from him and abstaine from nourishment that feedeth the body he shall be filled with winde and fall into weaknesse When Moses was absent from the Children of Istaell but forty daies while he was talking with God in the Mountain c Exod. 32 1. they committed horrible Idolatry and turned the glory of God into the similitude of a Calfe that eateth hay Iehoash the King of Iudah d 2 King 12 2 3. 2 Chro. 24 17 did that which was good in the sight of the Lord all his time that Iehoiada the Priest was with him and taught him but after his death both King and Princes people left the house of the Lorde God of their Fathers and erected Groues and serued Idols so that wrath came vpon them because of this their trespasse This also experience taught the Apostle in the Church of the Galathians while he was present e Gal. 4 18 20. they kept the Faith they turned neither to the right hand nor to the left they did cleaue to the Doctrine of Christs Gospell but when he was gone the false Apostles entred and tooke occasion by his absence to sow Tares among the Wheat and to corrupt the truth with Leauen of false Doctrine When the Shepheard is gone the Wolues may safely enter into the Sheepefold not sparing the Flocke When the Watch-man is gone or fallen asleepe the Enemy may enter and sacke the Citty When the Husbandman that sowed good seede in his fielde is departed f Math. 13 25 the enuious man came and sowed Cockle and Darnell among the Corne. While the people haue the presence and residence of their faithfull Pastor to feede them and to goe in and out before them both in Doctrin and example yet such is the weaknesse of Flesh the corruption of Nature the strength of sin the subtilty of the Enemy the vanity of the world the vnconstancy of humane thinges that they are ready to fall and to giue ouer albeit I say that he be with thē and conuersant among them and remain in the midst of them If then much euill be done while the Ouer-seers are present much more will be committed while they are absent while there is none to stay them while the Bridle is cast in their owne neckes Thus Moses proueth that the people would corrupt themselues and turn from the right way after his death because they had beene rebellious and stiffe-necked he being aliue Deut. 31 27 29. I g Deut. 33. know thy rebellion and thy stiffe-necke behold I being yet aliue with you this day ye are rebellious against the Lord how much more then after my death Sixtly the necessity of hauing the presence of the Pastour continually to call vpon the people appeareth heerein because the danger of the Wolfe is continuall and therefore the vse of the Shepheard is continuall The Apostle telleth the Elders of Ephesus h Acts 20 29. That he knoweth this that aftcr his departing grieuous Wolues would enter in among them not sparing the Flocke Besides Sathan is busie in tempting subtile in vndermining crafty in deceiuing malicious in spoyling and cruell in destroying he compasseth the earth too and and fro and walketh vp and downe in it Now the more diligent the spirituall enemy is the more violent and watchfull ought the Pastour to be If the good man of the House knew at what houre the Theefe would come to rob and to steale doubtlesse he would watch and not suffer his house to bee broken downe Hence it is that Peter saith Be sober and watch i 1 Pet. 5 8 for your aduersary the Deuill as a roaring Lyon walketh about seeking whom he may deuour And surely this is the cause that in some places the people are defiled with all abhominations in other places they are peruerted and seduced by Iesuits and Seminary Priests and in all places grow cold and carelesse in Religion because they want meanes to guide them and stay them in the right way they haue not zealous Pastours to stirre them vp to godlinesse and to driue away the Wolfe farre from them Seuenthly it is of euill report a note of couetousnesse or euill suspicion of it and giueth great offence to the Church of God For where there is an vnnecessary absence of the Minister from his cure and charge hee giueth occasion to suspect that he rather desireth to feed vpon them then to feed them to seeke theirs then them to prey vppon them then to pray with them to possesse their goods then to win their Soules We are commanded to abstaine from all appearance of euill And the Apostle approoueth his Ministery to the consciences of the Corinthians by this k 2 Cor. 12 14 That hee sought not theirs but them Eightly the inconuenience is great that commeth by this absence it is the cause of a Vagrant
in-sufficient idle and reproachfull Ministery and an euident occasion of keeping out of sufficient men and able Work-men both able and apt to teach and of impouerishing such as are already entred This is the cause of many wandring Leuites and of sundry that sit idle for want of imployment Lastly this ordinary absence is against the Statutes of Princes and the decrees of Counsels holden not onely in the most pure times but in the most palpable times euen as it were at midnight when the whole earth was ouer-shaddowed with darknesse These appointed l Conci Antioch can 17. Conc. Sardi c. 14. Can si quis vult dist 39. Conc. Calsid can 10. Conc. Trid. sess 7. ca. 8. many Cannons and Constitutions charging the Minister to bee resident in Gods Tabernacle not to be absent from his Parish least hee loose that excellent Talent which God hath bestowed vpon him appointing that no man should be ordained Minister of two Churches but limiting him to remaine in that vnto which hee was first called If any be called to another charge let him simply giue ouer the former and claime no interest in it If any be otherwise he shall be prohibited from the Lords Table and be excommunicated Hitherto we haue shewed the necessity of the Pastours presence and opened the reasons whereby it is confirmed and strengthned Now it remaineth to answere such obiections m Obiections brought to iustifie the Pastors absence as are brought to iustifie the ordinary absence from the charge which hee hath taken vpon him There are many thinges brought and alleadged to warrant this absence Salomon teacheth that the Sluggard is wiser in his owne conceit then seauen men that can render a reason The causes that are pretended to excuse and defend the Pastours absence are taken partly from the holy Scripture and partly from naturall reason Obiection 1. First they say it was lawfull and lawfully practised in Epaphras who was the Minister of the Colossians yea a faithfull Minister yet absent from that Church Col. 1 7. and 4 12. The like might be said of Epaphroditus absent from the Phillippians Answere I answere first it doth not appeare plainely and directly that they were the Pastors of those Churches rather it seemeth they were Euangelists that went from place to place and alwaies seconded the labours of the Apostles For it is to be thought that Archippus n Col. 4. was the Pastour of the Colossians who is charged to looke to his Ministery that he had receiued in the Lord that he fulfill it Secondly their absence was not wilfull and ordinary but they were imploied by the necessary occasions of the Church chosen and enioyned to dispatch the businesse thereof Obiection 2. Againe they obiect that hee which preacheth the Gospell must liue of the Gospell 1 Cor. 9. but without ioyning Liuing to Liuing as it were house to house all cannot liue by reason of the smalnesse and slendernesse of the liuing therefore it is tollerable in some Answere I aunswere the want of sufficient prouision cannot bring with it a sufficient tolleration It dooth no more warrant the Act then to do euil that o Rom. 3 8. good may come therof whose damnation is iust If there be a rouing Ministery among vs and a wandring vp and downe of such as offer their seruice for ten shekles of Siluer and a sute of apparrell and an ordinary allowance of meate and drinke it belongeth to the Magistrate to reforme this disorder and to redresse this mischeefe Thus it was among the Iewes in the Old Testament but this misery and calamity fell vpon them p Iudg. 19 1. when there was no King in Israell Secondly it is better to take some other lawfull meanes in such pouerty of the Church as to labour with the hands as q Act. 20 1. Thess 3 8. Paul did or to practise some other laudable science which will be without offence to God or Man Obiection 3 It is in his power to roote vp that did plant it belongeth to him to pull downe that did build he can destroy that doth preserue But the positiue Law of man appointed them their circuit and boundes and consequently may order them as it thinketh and may giue leaue of absence Answere I aunswere that Magistrates may not abrogate and abolish Lawes constituted and conformed according to Gods Lawes Againe the diuision of Parishes is not from men but of God For when the Scripture r Act. 24 23 Tit. 1 5. and 1 Cor. 12 40. willeth Elders to bee chosen for euery Church and that these assemblies should bee with the greatest conuenience of order and comelinesse it is plaine that thereby is prescribed a diuision of nationall Churches into particular Congregations For this cause Paule left Titus in Creta that he should continue to redresse the thinges that remaine and should ordaine Elders in euery Citty So the Apostles ordained Elders by election in euery Church Obiection 4. Againe it may be said a man may haue two Liuings being by Law vnited Therefore before they be vnited Answere I answer if the vnion bee such that there may bee but one body and one competent and commodious resort thereof together in one place so as one Pastour may fitly instruct them and lead them out and in in the duties of Religion in the sanctification of the Sabbaoth in the practise of holinesse and in example of life then it followeth that albeit it be lawfull to make this coniunction yet it is not proued lawfull before the vnion It is lawfull being made one Congregation one assembly one Church which is vnlawfull so long as it remaineth diuided maketh two Congregations two assemblies two Churches For the Minister may conueniently teach them together whom he cannot possibly teach asunder as the Schoole-maister may teach the Schollers that belong to one Schoole but not those that belong to diuers Obiection 5. Moreouer if it bee vnlawfull then especially in this point and for this cause because he receiueth maintenance where he doth not labour But it is lawfull to take wages where there is no worke doone as appeareth 2. Cor. 11 8. Where Paule saith I robbed other Churches and tooke Wages of you to doe you seruice Answere I answer the place is to be vnderstood of extraordinary Ministers and of extraordinary occasions when and where no setled and sufficient maintenance is established and therefore doth not prooue the matter in question And where as according to our diuision of Parishes lands are occupyed by Forrainers and Strangers and consequently Tithes and duties taken of them without any feeding of them it was ordained to establish a certaine knowne and definite maintenance and besides the Minister not failing in his calling they may be partakers of his labour Obiection 6. Furthermore it is obiected that Pastors are not tied to particular places but are discharged by a generall teaching It skilleth not where
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
to the Gospell and by submitting our selues to the Ministery of our owne Pastours to Minister all comfort and giue them cause of reioycing in their labours But if wee seuer our selues from them and refuse their Ministery we greeue them not comfort them we discourage them not encourage them we afflict them not reioyce them It is therefore a most vaine pretence and great folly of such as being reprooued for their negligence in resorting to their owne Pastours answere that they can profit more by another they can be edifyed better by hearing in another place whereas peraduenture they regard not to heare any man and contemne the Gospell out of whose mouth soeuer it proceed and be vttered Besides we haue greatest hope of receiuing blessing from our owne Pastour and euery member of the same assembly must seeke the Lord and serue him in the place appointed vnto vs for that purpose and therefore wee ought not to with-draw our selues from thence where our presence is required If God haue put the word of x 2 Cor. 5 15. Reconciliation into his mouth to say vnto vs in the Name of the Lord be ye reconciled vnto God and haue made an Ambassadour to speake in his Name who is he that shall ouer-rule the ordinance and counsell of God or refuse to submit himselfe vnto his most holy and mercifull assignement Secondly this conuinceth and reprooueth those that contemne deride scorne abase abuse and reuile their Ministers These are vngodly and vngratious Children that thus behaue themselues toward their spirituall Fathers and bereaue themselues of the blessinges that belong to such as obey their Parents These are like to curssed Cham that mocked his Father and heard an horrible cursse denounced against him which tooke effect afterward in his season or to those malicious Children y 2 King 2 24 which mocked the Prophet scorned him and his calling and brought vpon themselues the iudgements of God If we follow their sinne let vs looke for their end if we walke in their waies we must be assured of their wages and if we imitate their deedes wee shall be partakers of their destruction How many are there among vs that are growne to that hight of sinne that they regard not the doctrine that is deliuered but set themselues against the Minister that doth deliuer it These men are growne to bee shamelesse and impudent that regard not the meanes of saluation nor esteeme of the ordinance of God nor desire to heare of their sinnes These haue stiffe neckes and hard hearts they are come to sit downe in the seat of the Scorners and they shall haue the reward of Scorners And let all such as will know nothing else learne this as a certaine rule gathered out of a continual Tenor of the Scriptures and the constant course of Gods iudgements that when once they beginne to make a mocke of sinne and of the meanes that should recouer them out of their sinne then wrath is not farre from them but is neere vnto them The more presumptuous and secure they are the neerer to destruction We see this in the people of Israell 2. Chron. 36. 16. When once they began to dally with God nay with their owne soules z 2 Chron. 36 16. and mocked the Messengers that the Lord God of their Fathers sent to them rising early and late for he had compassion on his people and on his habitation he brought vpon them the King of the Caldeans who spared neither young man nor Virgine neither auncient nor aged God gaue all into his handes This is a fearefull example of his iudgements that fell vpon this people for their contempt of the word and misusing the Messengers that were sent vnto them to teach all men to beware and be warned of falling into the same sinne and returne betimes that if it be possible his plagues may be preuented by timely repentance Few that runne thus farre looke backe againe to say what haue we done When the measure of sinne is perfected the time of iudgement is hastned Howbeit God is able to touch and to turne their hearts and his word before contemned if now it be beleeued is able to saue their Soules Whom I haue begotten in my bondes Before wee heard how the Apostle calleth Onesimus his Sonne In these wordes he expresseth how he became his Sonne namely that by his Ministery hee begat him to God and turned him to beleeue the Gospell Hee setteth downe the force and efficacy of the Ministery of the word and sheweth that it is not an empty sound and an idle noyse of wast words vanished in the ayre without fruit or profit as foolish and franticke Spirits doe blasphemously report but is an effectuall instrument whereby God worketh the Regeneration Conuersion and Saluation of Men. Heereby we learne a Doctrine 3. The preaching of the word is the meanes of regeneration that men are regenerated and borne a-new by the Ministery of the Word to bee the Children of God and Coheires with Christ of eternall life God working by the meanes of his word and by the Ministery of his Seruants whereby hee conueyeth it vnto vs his Spirit being the powerfull Applyer Blesser and Effectour of this new-birth So the Apostle saith b 1 Cor. 4 15. In Christ Iesus through the Gospell I haue begotten you The Prophet Ieremy teacheth That his c Ier. 23 29. Word is like a fire and like an Hammer that breaketh the Stones It is able to burne vp and consume our corruption and to mollifie our stony hearts that we may haue hearts of Flesh This the Apostle Peter speaketh d 1 Pet. 1 23 25. Wee are borne againe not of Mortall but of immortall Seede by the word of God which endureth for euer and this is the word which is preached among you In like manner Iames saith e Iam. 1 18. Of his owne will begat he vs with the word of truth that we should be as the first Fruites of his Creatures To conclude Elihu setting downe diuers meanes that God hath and vseth to instruct Man and to draw him out of sinne vnto himselfe maketh this one and one of the principall f Iob. 33 23 24. If there be a Messenger with him or an Interpretour one of a thousand to declare vnto man his righteousnesse then will he haue mercy vpon him and will say Deliuer him that he goe not downe into the pit for I haue receiued a reconciliation These testimonies both of the Prophets and Apostles are plaine to proue that the word preached is the ordinary Instrumentall cause of our conuersion and regeneration and the meanes that God hath sanctified to bring vs to bee members of the Church and Heires of Saluation Reason 1. The Reasons are very plaine to confirme this point of Doctrine First the word is of a most powerfull and piercing Nature it is hotter then the fire it is stronger then the Hammer it is sharper then the Sword it
Answere I answere let this bee supposed which is not graunted yet in such assemblies many may appertaine and belong to the Church Catholicke Secondly the reputation of the Church holdeth them to be visible assemblies which wee are not lightly to esteem or passe ouer notwithstanding the want of a preaching ministery both because they haue the vse of the worde the administration of the Sacraments and the exercise of Prayer which no doubt are auayleable where more cannot be attained and because the wants of the Minister hauing an outward calling bringeth not a nullity to a Church Thus no doubt it was in Israell when they were without a Priest to teach them euen then God reserued vnto himself seuen thousand that bowed not the knee to Baal Thus Christ himselfe teacheth that when the Laborers were few Mat. 9 37. yet the Haruest was great Thus it was in many of the Iewish Synagogues that were dispersed heere and there among the Nations u Acts 13 15. where they hadde the Lecture of the Law and the Prophets and when Paule and Barnabas entted into the Synagogue on the Saboth day the Rulers of the same sent vnto them and said Ye men and Brethren if ye haue any word of exhortation for the people say on Whereby it may be gathered that vnlesse the Apostles had com at that present the assembly had bin dismissed without preaching When Zechariah the Priest was strucken x Luke 1 23. dumbe by the hand of God so that he could not speak to the people yet he continued the time of his course the people were present at his ministration The Priests vnder the law were oftentimes vnlearned and vnsufficient yet were they not therfore no priests at al neither did the people refuse the seruice of the tabernacle being done with their vnwashen hands So ought we to do in the want of a preaching ministry when we cannot haue al that we would or that we should haue we must be contented to take what they can giue what we cannot haue at home we must seek abroad or rather with Dauid y 2 Sa. 6 3 10. We must seeke with all care endeuour with all our power to bring home the Arke of the Lord vnto our owne dwellings And in the meane season we may pray with them we may heare them read the worde of God and we may receiue the Sacraments at their handes This is not spoken to defend ignorant Ministers who are vnwoorthy of the places which they hold but to shew that we are not to separate for euery want and blemish in the Church but rather to tollerate that which we are by no meanes able to redresse Obiection 6 Lastly it may be saide that Sermons written by the Minister and read to the people may breed Faith and Repentance in vs and therefore much more the Sermons of the Prophets and Apostles Answere I answere breefely first of our Sermons written and then of the Sermons of the Prophets Apostles written and then read to the hearers or by the hearers First touching our Sermons written if they be the right diuiding of the word and proceede from the guifts of the Minister enforced thereunto by weaknesse and infirmitie they are to be held a preaching and may worke a faith This is not spoken to be a Patron of ydlenesse of ignorance of negligence of carelesnesse but it is spoken to support the weake to moue them to cal vpon God to strengthen them and to perswade the people not to despise their ministery Secondly touching the Sermons recorded and read in the Scriptures preached by the Prophets and Apostles they are not rehearsed at large as they were deliuered but summarily set downe with intent to bee diuided and opened by the Ministers of the Church So then the comparison holdeth not from the Sermons of the Ministers that are reade to the Sermons in Scripture because there we haue not whole Sermons but only the chiefe points and principall heads and as it were the contents of them set downe vnto vs. Thus we haue run ouer the obiections that are alledged against this doctrine and answeared them particularly that no starting hole might be left vnto them that impugne it For the enemies of this truth are such as take themselues to be wise and will not easily receiue satisfaction z Plutaran Pericle like vnto him that was so skilfull in wrastling or rather in wrangling that though hee receiued a fall yet hee would perswade the wrastler that cast him and the people that behelde him that he was the Conqueror Vse 1 Hauing now cleared the doubtes that were brought against this principle which now wee haue taught and ouer-maistered the enemies thereof stripping them out of their armour wherein they trusted and turning them out of their shifts whereof they boasted let vs com to make vse of this point First seeing the preaching of the word is the Instrumentall cause of our regeneration we learne for the encreasing of our Faith that the preaching Ministerie is necessarie to saluation No Sonnes without it are begotten vnto God Regeneration is a most needefull grace of Gods spirite whereof if wee be destitute it had beene better for vs that we had neuer beene borne Thou must bee conceyued of another seede thou must haue another Father thou must feele in thee another byrrh then that which is Naturall thou must finde another change and a newe disposition in thy heart minde affections and conuersation before thou canst turne from sinne to righteousnesse and come from hell to heauen This the Apostle Iohn teacheth a 1 Iohn 3 9. Iohn 3 3â— Whosoeuer is borne of God sinneth not but his seede remaineth in him neyther can hee sinne because hee is borne of GOD. This is the point wherein Christ instructeth Nicodemus Verily verily I say vnto thee Except that a Man be borne of Water and of the Spirit he cannot enter into the Kingdome of GOD. This regeneration making a beginning and giuing vs an entraunce into the kingdome of God cannot bee attained without the hearing of Gods word preached and the word it selfe cannot bee published without a preacher so that Preachers are the soueraigne meanes appointed of God to work Faith Repentance and saluation in all his children To this purpose Salomon speaketh in the Prouerbes b Prou. 29 18 Where there is no vision the people decay but he that keepeth the Law is blessed This necessity of the preaching of Gods holy word and our necessary attending vpon it as vpon the ordinance of God offereth to our considerations these three points First the miserie of those that want it Secondly the fearfull condition of al such as haue it yet contemne it that enioy it and yet make no account of it that liue vnder it and yet will not submit themselues vnto it Lastly the blessed estate of such as haue this meanes and profit by it Touching the first wee may behold the wretched
the sinne nor consider the iniury offered to others but suffer themselues to be drawn and ouercome by affection or kindred or other mens suites to bestow sufficient places vpon vn-sufficient persons By couetousnesse when they reserue a portion or pension to themselues and when they so pare it and share it from the incumbent that they sequester the greatest benefite of the Benefice for themselues b Iudg 17. and bestow ten Shekles and a sute of apparrell by the yeare to another to beare the name and to serue the Cure These bestow as much vpon their Horse-keeper to keepe their Horses as vpon the Minister that hath the charge of Soules If ignorance be the cause I would in the Name of God and in reuerence to their high places and callings craue liberty to vse a word of Exhortation vnto them to beseech them to giue me leaue to put them in mind and to be content to learne how they came by this right and authority to be put into their hands After that the bounds and limits were assigned to euery Parish and seuerall Churches were appointed for seueral Ministers and Lands and liuings bestowed for their maintenance to the end that euery one should keepe his owne and no man to intrude vpon the right of another nor rob the Church of that which was giuen there were certaine temporall men chosen c Marcil patau desens pac part 2. cap. 14. either by godly Kinges or by such as had endowed those Churches and giuen them Lands to be Patrones of those Churches who might be able and ready to defend the Church rightes and priuiledges to the end the Pastours themselues should with more conuenience and lesse incumbrance apply their vocations It was thought vnfit for them to follow suites of Law whereby their studies might be distracted and so the people should not be instructed and besides those holy men resembling Christ and imployed in the seruice of the Church would not be contentious in the law to striue with any whereby wee see they are called Patrones because they were appointed by the first Doners to defend the right of the Donation against all Intruders and Incroachers vpon their guifts and to protect the Church-liuings from the iniuries and insolencies of couetous and contentious men They were not appointed by the first institution to bestow Church-liuings as now they doe but to patronize the right of the Lands consecrated to the Church Afterward they were allowed to nominate the Minister that the burthen that lay vpon them might be the better borne and that the trouble might be eased with some honour Seeing therefore they haue as men of trust the right of Patronage and presentation put into their hands and may not onely defend the place but name the person let them be carefull to discharge the trust that is reposed in them and shew themselues worthy of that power and priuiledge committed vnto them Againe let them consider that it is a great calling of great importance and therefore great guifts are required for the execution of it It hath annexed vnto it the charge of Soules and therefore is not slightly to be passed ouer Ignorance shall excuse no man d Luke 12 48 Hee that knoweth not his Maisters will shall be beaten with fewer stripes but wilfull ignorance of such as do not know nor will not know is a double sinne This is not spoken with any mallice or hatred to their persons but in a desire of their good and a loue to the people so that we say no otherwise of such Patrones then Christ did of his persecutours e Luke 23 34 Father forgiue them for they know not what they doe If negligence and carelesnesse be the cause of this offering of vnworthy persons to be the Ouer-seers of the Church then f Babbin Preface before Com. I craue humbly and heartily the wise consideration of these profitable Meditations The Lord threatneth to the Watchman death that warneth not his hearers g Eze. 3 17 18 and saith he will require their blood at his hand If then God haue made me or the people hath chosen me or the Church hath suffered me to be a Patrone I ought thus to reason If I negligently place such a one as for want of ability cannot or for want of conscience wil not giue warning and admonish the wicked of their sinnes can I want my portion in the wrath of the Lord that is threatned against all such defaults Christ Iesus teacheth that it is a signe of loue h Iohn 21 15 to him in the Minister to feede his Sheepe to feede his Lambes if then I bee a Patrone of any place I must thinke that it is a token and witnesse of my loue to Christ if I cause his Sheepe and Lambes to be fed And if it be want of loue in the Minister when he doth not feede but fleese the Sheepe when he doth not teach but starue them is it not so in me if through my sluggishnes and sin it so come to passe It is a great sin to lay handes rashly to admit any into the ministery and thereby to giue that worthy calling to an vnworthy man and is it no offence in me being Patrone to bestow the Liuing vppon such a one If he be to be blamed that giueth institution and induction hee cannot be excused that giueth the presentation It is noted by the Euangelist i Math. 9 36. that when Christ saw a great multitude of people gathered together from all quarters he had compassion vpon them because they were as Sheep without a Shepheard The word vsed in that place is of great force deriued of a word that sigfieth the Entrals the Bowels and inward parts expressing thereby as it were an aking of his head or a yerning of his Bowels to see so pittifull a sight so dolefull a spectacle If then there belong vnto me the right of a Patronage and presentation to any Liuing I must thus consider if I be led by the Spirit of Christ or haue any zeale of his glory or care of the saluation of his people in me I must shew mercy and compassion to those Soules that are so dearely bought and purchased euen by the precious blood of Christ If we haue an house to build we will not admit of euery Work-man that offereth his help or is commended to vs by others or will labour best cheap but we wil make choyce of the most expert and sufficient And shall we then chuse or commend to the building of the Spirituall house of God euery Cobler and Bungler vnsufficient persons k 1 Kin. 12 31 eyther Ieroboams Priestes that were of the lowest of the people l 1 Sam. 2 17. or such as Elies Sonnes who were the leudest of all the people When the Tabernacle of God was to be builded they tooke not tag and rag from among the refuse of the Congregation m Exod. 31 3. but such as
man and man we must not vnderstand our Sauiour Christ when he speaketh of Debts and Debters but of priuate hurts and damages that are done vnto vs in our bodies in our goods or in our good Names These iniuries done to our bodies which oftentimes are misvsed to our goods which are diminished to our good Names which are impaired are to be remitted As for other debts due to vs we may require them so we doe it with shewing mercy to such as are in necessity toward whom we ought to haue patience in forbearing Obiection 2. The second is whether a man may lawfully sue him at the Law that hath offended him Or how doth suing and forgiuing stand together in a Christian Answere I answer the Law is free for all men and the end of it is to redresse all disorders And as a Souldier in a lawfull warre may kill his Enemy and yet loue him so may a man forgiue an iniury and yet vse the remedy of the Law and thereby seeke in a Christian manner to redresse the wronges that are done vnto him Now in suing at the Law we must obserue these sixe rules First it must not be for toyes and trifles but in matters of waite and importance which do neerely concerne vs and whereby we are some way damnified But trifles cannot damnifie vs. This reproueth those that are so farre carried vpon the spleene b 1 Cor. 6 7. as that they are ready to prosecute euery action and slight occasion that is offered vnto them if it be but the wagging of a Straw which bewrayeth an euill heart in them Secondly we must take heede of priuate reuenge and inward hatred which if we conceiue we doe not forgiue We must not suffer our suites to coole our loue to our Bretheren nor to weaken our Faith in performing our seruice worship vnto God For albeit the cause be neuer so iust and lawfull c Rom. 12 9 10. yet if we handle it vnlawfully vncharitably and vnchristianly we offend God and transgresse against our Brother Thirdly we must beware of giuing offence to the Church of God Some offences are taken but not giuen as when men are offended for doing our duty to God We must not omit that which God requireth because man will be offended Our care must be to be ready to giue satisfaction to the godly that our doing be not iustly scandalous obseruing the rule of the Apostle d 1 Cor. 10 32 1 Thes 5 22. Giue no offence neither to the Iew nor to the Gentile nor to the church of God and abstaine from all appearance of euill Fourthly the end of all Controuersies and Suites in Law must bee to liue in concord and to maintaine godly peace If we haue not this end we ayme at a wrong end The end of all lawfull Warre is not murther and tumults but peace and quietnesse So the end of all strife must be to liue without strife For if all iniuries were put vp and were not repressed many would grow worse and worse and ouerturne the Ciuill State and gouernment Fiftly another end we may at must be that the truth may come to light that is hidden that the party offending may be chastised e 1 Cor. 6 11. and by chasticement be brought to repentance for his wronges For such is the mallice of many that the passing by of one wrong would but open a wide gap or gate to bring other iniuries vpon our owne heades and the more we suffer the more hard measure they would offer Lastly the Law must bee vsed not vpon pleasure but vpon necessity and we must take it vp as the last refuge and remedy We must vse it as a Father vseth correction or as a Physition vseth desperate Medicines or as the Surgion vseth searing and cutting f 1 Cor. 6 6. when other will not serue the turne If a friendly agreement and priuate arbiterment may be had let it be preferred and the Magistrate not troubled with our contentions Thou oughtest not to produce into publike Courts of Iustice and iudgement that which may well bee decided and determined by graue sober godly and discreet men at home as the small causes which the Rulers might iudge were not to be brought before Moses Exod. 18 22. If it cannot be had so that though we seeke peace and ensue it yet it flyeth from vs it is lawfull for vs to go farther euen to sue our neghbour at the law and vse the benefit of the Magistrate Obiection 3. The third obiection is how can the Magistrate practise this Doctrine to forgiue offences and offenders seeing as the Apostle teacherh Rom. 13. He beareth not the Sword in vaine If his duty be to punish how can he pardon If he be to execute iudgement how can he forgiue them that trespasse Answere I answere a Magistrate is to be considered two waies according to two seuerall persons which he doth sustaine to wit either as he is a Man or as hee is a Magistrate as he hath a common condition or a speciall As he is a man or a Christian man which estate he hath common with his Brethren he is to beare and forbeare and behaue himselfe as others but as he is a Magistrate which estate he hath as properlie belonging vnto him he is the Deputy and Vice-gerent of God he sustaineth his person he executeth his iudgement and therefore he ought not to haue any respect of persons or winke at the committing of any wickednesse Obiection 4 The fourth Obiection is how we can be saide to forgiue our Bretheren their trespasses seeing no man can forgiue sinnes but onely God Hence it is that Dauid saith in the Psalme Against thee against thee onely haue I sinned and done euill in thy sight Psal 51. Likewise the Scribes and Pharisies when they heard Christ speake to the man sicke of the Palsie Thy sinnes are forgiuen thee began to reason among themselues Who is this that speaketh Blasphemies Who can forgiue sinnes but God onely Luke 5 20 21. Answere I answer in euery sinne there are two things to be marked and considered the euill of the action and the damage that ariseth to man by the euill action the one God forgiueth the other man forgiueth God pardoneth the euill Man pardonerh the damage or detriment that befalleth his person goods or name So then God forgiueth and Man forgiueth God forgiueth the sinne man forgiueth the hurt For we must obserue that in euery trespasse are two offences one to God the other to man To God when he forgiueth the breach of his law and imputeth it not to the offender which belongeth properlie to him and no man is able to doe To man when he remitteth the iniury or harme that hath risen to him in the things that appertaine to him It is not in mans power to forgiue the sinne whereby God is offended and he oftentimes pardoneth the wrong done to him when God forgiueth not
conuerted by vs ought to be deare and feruent We learne from hence that the loue which Christians ought to beare to all the Saints especially to those whom they haue beene meanes to conuert ought to be entire deare hearty earnest most faithfull and most feruent It is our duty to loue all men more especiallie the Saints but most especially such as haue beene gained to the Faith by vs. The Lord himselfe testifieth his tender compassion toward his Children to prouoke them to follow his example The Prophets declare l Deut. 32 10. Zach. 2 8. That he which toucheth them toucheth the apple of his eye So Zachariah blessed the God of Israell m Luke 1 78. Who through his tender mercy gaue life to them that sate in darkenesse and in the shaddow of death and guided their feete into the way of peace This appeareth notably in Christ Iesus n Heb. 2 17. Who was made like vnto his Brethren that he might be mercifull he will not breake the bruised Reede nor quench the smoaking Flaxe o Iohn 15 12 13. and 13 34. These thinges saith he haue I spoken vnto you that my ioy might remaine in you this is my Commaundement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends This affection we finde in many places in the Apostle p Phil. 1 8 9. 1 Thess 3 7 8 God is my record how I long after you all from the very heart-roote in Iesus Christ we had consolation in you in al our affliction necessity through your Faith for now are we aliue if ye stand fast in the Lord. The Euangelist Luke describing the Church of God gathered together after the ascention of Christ saith q Act. 2 44 45 All that beleeued were in one place and had all thinges common and they sold their possessions and goods and parted them to all men as euery one had neede This is a precept giuen in the Law and no duty more often vrged and touched in the Gospell Moses saith r Leuit. 19 18 Math. 5 43. Rom. 13 9. Gal. 5 14. Thou shalt not auenge nor bee mindfull of wrong against the Children of thy people but shall loue thy Neighbour as thy selfe I am the Lord. The Apostle Paule among many precepts that he giueth this is one of the chiefe and principall Å¿ Rom. 12 9 10. and 13 8. Let loue bee without dissimulation abhorre that which is euill and cleane vnto that which is good be affectioned to loue one another with brotherlie loue All these testimonies of God the Father of Christ Iesus our Lord of the Apostle of other Christians and of the whole Church doe sufficiently teach vs that howsoeuer all the Saints of God are to be loued yet those especially that haue beene conuerted to vs. Reason 1. The reasons that may be rendred to vphold as firme pillers to strengthen this Doctrine are many and infallible For first there is great labour imployed long time spent many meanes vsed and continuall care bestowed to conuert a Soule to God It is no idle worke it is not brought to passe without much adoe A Woman hauing had an hard labour with her child doth loue it the more and will vse speech accordinglie saying This was a very deere Childe vnto me I must needes loue it yea her loue t Iohn 16 21. is so heartie and entire that shee forgetteth the paines and sorrow that shee hath sustained Beniamin among all the Sonnes of Iacob was most tenderly beloued in whose byrth the Mother dyed the fruite was saued but the Tree withered and fell downe he cost Iacob therefore dear euen his best beloued wife and indeed his onely lawfull wife whom Laban promised for whom he serued u Gen. 35 18. so that he called him Beniamin the sonne of his right hand If then that which is dearly bought be deepely beloued it is no maruell if it worke effectually in spirituall things where the greatest paines and labor is shewed We see this in the Galathians who had put the Apostle to much trouble and exceeding torment in their recouery to Christ x Gal. 4 11 19 are by him called his Little Children of whom he trauailed in birth againe vntill Christ were formed in them and he was in much feare and perplexity least hee had bestowed on them labour in vaine This appeareth in his behauiour toward the Israelites to whom pertaineth the adoption the glory and the Couenants y Ro. 9 1 2 3. I say the truth in Christ I lye not my Conscience bearing me witnesse in the Holyghost that I haue great heauinesse and continuall sorrow in mine heart for I would wish my selfe to bee separated from Christ for my Brethren that are my Kinsmen according to the flesh The like affection is bewrayed in Moses toward Gods people who had carried them in his bosome as a Nursse doth the sucking Childe when God was offended with them and threatned to consume them he cried vnto the Lord z Ex. 32 31 32 Oh this people haue sinned a great sinne and haue made them Gods of Golde therefore now if thou pardon their sinne thy mercy shall appeare but if thou wilte not I pray thee rase me out of thy Booke which thou hast written Thus he shewed the bowels of his loue toward that people with whom hee had taken so great paines for whom he had so often prayed and by whom he had been so oftentimes prouoked Reason 2. Secondly by testifying of our loue and shewing forth the fruites thereof we gather great assurance that we are of the company of the faithfull of the Communion of Saints and of the society of them that belong to the trueth when we loue vnfaignedly those that are of the truth The Apostle Iohn teacheth that our loue to the brethren is a fruite of true faith a 1 Iohn 3 14 19. Heereby we know that we are of the truth and shall before him assure our hearts And againe hee saith We know we are translated from death vnto life because wee loue the Brethren he that loueth not his Brother abideth in death Whereby hee sheweth that we are assured that we belong to God are his children by the fruites of loue which are certaine tokens of our election to eternall life Reason 3. Thirdly loue is the liuery of Christ and as it were the badge and cognizance whereby we are knowne to be his Disciples and to be taught and directed by his spirit This agreeth with the Doctrine of Christ b Ioh. 13 34 35. A newe Commandement giue I vnto you that yee loue one another as I haue loued you that ye also loue another by this shall all men knowe that ye are my Disciples if yee haue loue one to another Christ Iesus did instruct his Disciples especially in loue and did as it were graft it and engraue
because Loue seeketh not her owne but the good of others Secondly as wee see selfe-loue checked and controuled so they are condemned that place brotherly loue in faire wordes and gentle speeches and yet many faile in these and cannot affoord them as if euery worde of their mouth were worth Gold whereas in such is no sound Religion but a vizard onely of holinesse True loue must be shewed in the fruits in sustaining helping pittying releeuing those that craue our releefe and are in necessity The Apostle teacheth them that are destitute of true faith that shroud themselues vnder the profession of the Gospell and yet are not able to make demonstration thereof by their workes A good Tree bringeth foorth good fruit If the Tree bring forth either no fruite or euill fruite it is an euill tree If we haue onely good words and either no workes at all or euil workes it is a plaine argument we are not yet in the number of true beleeuers z Gal. 5 6. neyther are endued with that faith which worketh by loue Hence it is that the Apostle Iames saith a Iam. 2 15 16 If a Brother or a Sister be naked and destitute of daily food and one of you say to them Depart in peace warme your selues and fill your bellies notwithstanding ye giue them not those things which are needfull to the body what helpeth it Euen so the Faith if it haue no workes is dead in it selfe If then we content our selues to giue the Almes of faire wordes which are but empty shewes it sheweth that we are barren trees full of leaues but voyd of fruite and it shall minister as little comfort to our hearts as it dooth releefe to their bodies We are taught to visit Christ in his members and apply our selues to do them good that in the last iudgement we may finde that mercie and compassion at the hands of Christ which wee haue shewed to the members of his body To giue kinde words is not that feruent loue which heere is commended vnto vs. Lastly it reproueth such as giue themselues to fraud and deceite to cruelty and oppression to subtilty and circumventing their brethren to lying vsing false Waights and Measures For if this should be the rule of our loue that it ought to be feruent we should examine our owne hearts whether wee would haue another man to deceiue and oppresse vs by forgery falshoode The Apostle reprooueth all such wrongfull and iniurious dealing and as a Prophet of God denounceth seuerely certain iudgement vpon such wickednesse b 1 Thess 4 6. Let no man oppresse or defraud his Brother in any matter for the Lord is an auenger of all such things as we also haue told you before time and testified It is common and wicked Obiection May I not do with mine owne as I list who shall hinder me to vse mine owne as I thinke good This is the common argument of Harlots Drunkards and other beasts which ought not to be in the mouths of Christians Let them vse it that are out of Christ let vs bee ashamed of such prophanenesse and ignorance For indeed thou hast nothing that is thine owne thou art but a Steward and the time shall come when thou must giue an account of thy Stewardship because thou mayst be no longer Steward Vse 3. Lastly seeing all are to be loued but especially such as haue bin conuerted by vs it teacheth vs to further their saluation that haue beene brought into the way by vs and neuer to forsake them vntill we haue brought them to their iournies end For what a vaine thing were it to finde a man wandering out of his way and going astray from the right path and when he hath brought him backe to leaue him without farther direction Or what an vnnaturall part were it for a Mother to bring forth her Childe into the worlde and then to take no more care of it neither to wash it in water nor to wrap it in swathling Clowts nor to haue any compassion vpon it but to cast it out into the open field The loue of Moses his Mother was greater toward him c Hebr. 11 23. Exod. 2 3 4. who being borne was hidden three moneths from the cruelty of the Egiptians and being put among the Bul-rushes in the water was watched by his Sister to see how God would prouide for his deliuerance euen so it standeth vs vpon hauing beene made blessed meanes and Instruments of the good of others to be assistants vnto them and to further their saluation as God shall enable vs. It is the part of a good Worke-man not to leaue his worke vnperfect A good Physitian will not leaue his patient when he hath doone but halfe his cure An Husbandman will not giue ouer when he hath halfe sowne but will labour vnto the end Hee that dooth but halfe builde an house is but halfe a Carpenter He that entreth into Christianity and beginneth wel is but halfe a Christian the greatest part of the worke remaineth behind Let vs all follow the example of God when he began the great worke of the Creation of the world he left not his workemanship vnfashioned and vnfinished but in six dayes fully accomplished it to the glory of his name And as he did in the generation of his creatures so he doth in their regeneration c Iohn 13 1. Those whom he loueth he loueth vnto the end This is it which the Apostle teacheth d Phil. 5 5. I am perswaded of this same thing that he that hath begunne this good worke in you will performe it vnto the day of Iesus Christ As then God neuer leaueth him whom once he loueth so shold we haue a care of those that we haue moued to imbrace the truth and watch ouer them for their good The Minister must preach sound Doctrine in loue to the soules of men that he hath vndertaken the charge of for whom he is to giue an account in the great day Wee see the Apostles hauing taught the Gentiles planted a Church among them did not cast off all care of them nor thinke themselues to haue discharged a sufficient duty toward them but knowing the malice of Satan the deceit of false Teachers and the frailty of mans nature e Acts 14 22. They returned back to confirm them in the faith and to settle them in that truth which they had receiued of them When Peter professed great loue to Christ f Iohn 21 15. he willed him to manifest it by feeding of his Sheepe and Lambes the greater his diligence was in feeding the flocke of Christ ouer which hee was made a principall Watchman the greater duty he performed to Christ himselfe When Agrippa the King had heard the defence that Paule made for himselfe and the confirmation of his calling by the heauenly vision that apeared vnto him he said g Acts. 26 28 29. Almost thou perswadest me to become a Christian But
from whence he came Doctrine 5. The Gospel doth not abolish or diminish ciuil ordinances and distinct degrees among men Heereby we learne that the Gospell of Christ doth not dissolue or abolish but confirme establish ciuill ordinances distinct degrees and politick constitutions among men as between Princes and Subiects Parents and Children Husband and Wife Maister and Seruants Superiors and Inferiors This appeareth in many places of the worde where the seuerall and distinct duties of n Rom. 13 1. seuerall and distinct callings are mentioned and required by the Apostle Heereunto commeth that which he setteth downe Rom. 13. Let euery soule be subiect to the higher powers for there is no power but of God and the powers that be are ordained of God Likewise o Ephes 5 22 25. 6 1 2 5 9. Col. 3 18 19 20 21 22. writing to the Ephesians he chargeth Wiues to submit themselues vnto their husbands as vnto the Lorde he willeth Husbands to loue their wiues euen as Christ loued the Church and gaue himselfe for it he requireth of Children to obey their Parents in the Lorde for this is right he commaundeth Fathers not to prouoke their Children to vvrath least they be discouraged but to bring them vppe in instruction and information of the Lord he prescribeth vnto Seruants to be obedient vnto them that are their Maisters according to the flesh with feare and trembling in singlenesse of their hearts as vnto Christ and he setteth downe the duties of Maisters that they should deale iustly with their seruants putting away threatning knowing that euen their Maister also is in Heauen with whom there is no respect of persons In like manner when he writeth to Timothy he saith p 1 Tim. 6 1. Titus 2 9 10 and 3 1. Let as many Seruantes as are vnder the yoake count their Maisters worthy of all honour that the name of God and his Doctrine be not euill spoken of And Titus 2. Let Seruants bee subiest to their Maisters and please them in all things not answearing againe neither pickers but that they shew all good faithfulnesse that they may adorne the Doctrine of God our Sauiour in all things for that grace of God that bringeth saluation vnto all men hath appeared The like exhortations and establishing of ciuill ordinances we see in Peter q 1 Pet 2 13 14 and 3 1 2 7 Submit your selues vnto all manner ordinance of man for the Lordes sake whether it bee vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that do well So likewise hee chargeth the Wiues to bee Subiect to their Husbands that euen they which obey not the word may without the word hee won by the conuersation of the wiues while they beholde their pure conuersation which is with feare And the Husbands he teacheth That they should dwell with them as men of knowledge giuing honour vnto the woman as vnto the weaker vessell euen as they which are heyres together of the grace of life that their prayers be not interrupted Christ our Sauiour willeth vs to r Math. 22 21. Giue vnto Caesar the things that are Caesars and vnto God the thinges that are Gods The Apostle hath heaped together manie such precepts vnto the same Å¿ 1 Cor. 7 3 5 10 11 12 13 20 21 22. purpose 1 Cor. 7. Let the Husband giue vnto the wife due beneuolence and likewise the wife vnto the Husband defraude not one another except it bee with consent for a time vnto the married I commaund not I but the Lorde let not the wife depart from her Husband and let not the Husbande put away his wife If any Brother haue a wife that beleeueth not if shee bee content to dwell with him let him not forsake her and the woman that hath an Husbande which beleeueth not if hee bee content to dwell with her let her not forsake him Let euerie man abide in the same Vocation vvherein hee was called Bretheren let euerie man wherein hee was called therein abide with GOD. All these rules and commaundements serue to teach vs this truth that howsoeuer the gospel doth make vs al as brethren and ioyne vs together in one body yet it doth not abrogat and abolish the difference betweene man and man and bring in an Anarchy and confusion but setleth a distinction betweene Prince and subiect betweene Maister and seruant betweene high and low Reason 1. This Doctrine of the gospel will better appeare if we marke the reasons For first God is not the author of confusion and disorder but of peace and order Look vpon al the creatures of God in heauen earth on high and beneath and we shal be constrained to cry out with the prophet t Psal 104 24 O Lord how manifold are thy works In wisedom hast thou made them al the earth is full of thy riches Al tumult and sedition al disorder and insurrection commeth from the deuill he is the author thereof For he first brought in sin and sin brought in disorder Hence it is that the apostle saith u 1 Cor. 14 33 40. Colos 2 5 God is not the author of confusion but of peace as we see in al the churches of the Saints He commandeth that al things be done honestly and in order he commendeth the goodly order that is obserued among the faithfull and therefore he teacheth not any disorders nor alloweth them where they are Reason 2. Secondly Christ came not into the world to abolish the Lawe but to establish it x Mat. 5 17 18 as he testifieth Mat. 5. Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them for truely I say vnto you till heauen and earth perish one iot or one title of the Law shal not escape till all things be fulfilled Now we know that the moral Law commandeth the honor of Father and Mother that is of all superiors who beare a part of his image If then the end of his comming were to ratifie the Law then it followeth that the Law making a difference betweene superiors and inferiors remaineth and shall remaine in his full strength power and vertue Reason 3. Thirdly the Gospell commaundeth hearty obedience as vnto God and therefore doth not dissolue or disanull true obedience nay it is a praise and ornament to the Gospel when all sortes walke in the duties of their seuerall Callings and specially such as are the obedience of others Seruants are the lowest condition in the Church and yet the Apostle teacheth that by vprighnesse of their life and obedience to their Maister for Conscience sake y Titus 3 10. 1 Tim. 6 1. they may adorne the Doctrine of God our Sauiour in all things and on the other side by the euil life stubbornesse and disobedience of seruants that professe
great vnthankfulnesse deny corporall benefits so that it cannot be expressed how well he hath deserued of that person whom he hath won by the word to God c Col. 1 13. And deliuered him by his Ministry from the power of darkenesse and translated into the Kingdome of his deare Sonne Thirdly we may obserue in the Apostles correcting of his former grant that as he is commended that doth his duty that is required of him freely and willingly so he is worthy to be praised and commended that doth not goe about to wring and wrest a benefit against a mans will though it be due debt and a bounden duty but laboureth by all meanes that it may be voluntary and not vpon necessity for hereby it commeth to passe oftentimes that he not onely getteth a benefit but winneth his heart and good will that giueth it and many times it falleth out that the minde of the giuer is more to be respected then the guift it selfe as we see in the poore Widdow mentioned in the Gospell d Luk. 21 2 3. who casting into the treasury two mites is said to haue giuen of her penury more then all the rich men that bestomed of their superfluity Thus much of the generall obseruations Now let vs come to the particular Doctrines I would haue retained him with me that for thee he might haue ministred vnto me in the bonds of the Gospell The Apostle in these wordes doth claime both Philemon and Onesimus to owe vnto him being in bondes their seruice and comfortable administration Indeede he senderh his Seruant backe to him yet he seemeth closely and secretly to insinuate that hee would take it thankfully at his handes and receiue it as a guift most welcome vnto him if Philemon would returne him to him againe and that he should deserue more praise if of his owne accord and liberality he would haue sent back his Seruant now restored vnto him of whose helpe and Ministery he had so great neede The Seruants of Christ that suffer for his Name are to be succoured by what duties soeuer we can For seeing the banishing of our persons the whippings of our bodies the spoiling of our goods the impairing of our good Name and many other reproaches and afflictions doe accompany the preaching and profession of the Gospell whosoeuer shrinketh back from suffering them and refuseth to be partaker of them when God calleth him to beare witnesse vnto the truth he renounceth the Gospell forsaketh his Brethren and separateth himselfe from Christ The defence of the Gospell is common to all and euery man must be an helper to the truth Therefore the man that suffereth persecution for Gods cause and the Gospels is not to be accounted as a priuate person but as one that dischargeth a publike duty of the whole Church and therefore the care of him generally lieth vpon the shoulders of all those that professe the faith Doctrine 1. Euery Christian is bound to serue the common good of the Church by what meanes soeuer God hath inabled him From hence we learne that help succour and seruice is a due debt from all that truely are religious to them that suffer for the Gospell and for righteousnes sake We see how Paul requireth it of Philemon and Onesimus that they should in his bondes Minister vnto him and helpe him in his distresse The vertue heere required is that fruit of loue by which a man becommeth a Seruant to euery one for their good within the compasse of his calling So then euery Christian is bound to serue the common good of the Church and of them that haue need therein by his guiftes by his goods by his wisedome by his authority and by what other meanes soeuer God hath inabled him This is commaunded by by the Apostle Gal. 6. While e Gal. 6 10. we haue time let vs do good vnto all men but specially to thē that are of the houshold of faith So the same Apostle setteth out loue by his effect f 1 Cor. 13 5. Loue seeketh not her owne things but the good of others it suffereth all things it endureth all things The Church of the Hebrewes is commended for the notable fruits of their loue shewed vnto the Saints that thereby they might be encouraged to go forward and to hold out vnto the end g Hebr. 6 10. For God is not vnrighteous that he should forget your worke and labour of loue which ye shewed toward his Name in that ye haue ministred vnto the Saints and yet Minister This we read to haue beene the practise of the Primitiue Church in time of extreame misery and the hard weapon of necessity pressing sore vpon them h Actes 4 33 34 35. Great grace was vpon them all neither was there any among them that lacked for as many as were Possessers of Landes or Houses sold them and brought the price of the things that were sold and laid it down at the Apostles feet and it was distributed vnto euery Man according as he had neede The examples of the godly are worthy to be considered who haue shined in the world by this vertue as by a light in dark places Obadiah ministred to the Prophets in the time of Famine and in the daies of persecution i 1 King 18. Neh. 1. and 5. He did not onely hide them from the rage of the enemy but supplyed their necessitie Nehemiah imploied himselfe for the good of Ierusalem by his authority power wealth and credit that he had with the King This was in Paul as he testifieth of himselfe k 1 Cor. 9 19 Though I be free from all men yet haue I made my selfe Seruant vnto all Men that I may win the moe So that he was ready to offer vp himselfe vpon the Alter of their Faith Likewise he requireth of the Widdowe 's imployed in the Church-seruice to attend vpon the sick that they should be of this good report As l 1 Tim. 5 10. to haue lodged Strangers to haue washed the Saints feet to haue Ministred to them that are in necessity So the Church of Thyatira is commended by Christ for the performance of this duty m Reu. 2 19. I know thy workes and thy loue and seruice and faith and thy patience and thy workes and that they are moe at the last then at the first This is so generall a duty that the Apostle Paule expresseth it among the common fruits of Faith Rom. 12. Be affectioned to loue one another with n Ro. 12 10 11 brotherly loue in giuing honour goe one before another Not slothfull to doe seruice feruent in Spirit seruing the Lord. No man is exempted from this duty be hee neuer so high is is no disparagement but a great aduancement euen of the honour and glory of Princes as the Prophet teacheth o Esay 49 23. Kings shall be thy nursing Fathers and Queenes shall be thy Nurses they shal worship thee with their faces toward the
to the wants and necessities of the Saints Vse 1. Let vs now proceede to handle the Vses and edifie our selues thereby in our most holy Faith and in all Christian obedience First this serueth to reprooue those that haue forgotten all true seruice to the faithfull Many there are that haue no feeling of the troubles and turmoyles that fall vppon the deare Seruants of God Their eyes are closed and their hearts are hardned they haue no bowels of compassion to Minister vnto them they haue no handes open to releeue them The rich of our Churches who haue this Worlds good giuen vnto them are either in their vnsatiable desires as Hell or the Graue poore wrongfully getting miserably keeping vnconscionably scraping and vniustly pulling from others without meane or measure or else they spend their wealth and consume their substance some in Haukes and Hounds others in sumptuous apparrell others in excessiue Feastings others in worse vses which I will not name all being vnnecessary and fruitlesse things vnprofitable for the Church or Common-wealth so that little can bee spared for the poore Saints and that which is spared is as hardly drawne from them as a peece of flesh out of their sides These men neuer thinke of doing seruice to others but of seruing their owne turnes and commodities which ought not so to be among them that professe Christ Iesus who serued not himselfe nor sought his owne benefit nor minded his owne gaine and glory nor lifted vp himselfe aboue others nor desired to get earthly riches nor went about to empouerish others but being x 2 Cor. 8 9. rich he became poore being Heire of all things y Math. 8 20. he had not whereon to lay his head being Lord of all he became Seruant vnto all Hence it is that the Apostle saith z Hebr. 4 15. and 2 17 18. We haue not an High-priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And a little before in the same Epistle In all things it behooued him to be made like vnto his Brethren that he might be mercifull and a faithfull High-priest in things concerning God that he might make reconciliation for the sins of the people for in that he suffered he was tempted he is able to succour them that are tempted Whereby it appeareth that Christ Iesus hath a liuely feeling of our infirmities and an inward touch of our wants he is not slightly affected with our infirmities but as the head is when the members are pained And if we be the true members of his body wee will remember and cannot forget them that are in bonds a Heb. 13 3. But be greeued as if we were bound with them and them that are in affliction as though we were also afflicted in the body This compassion toward those that are in misery is an assured pledge and a comfortable Testimony vnto vs that we are engrafted into Christ and vnited to all true Christians that we haue a Communion with him as with our head and that wee haue a communion with the faithfull as with his members But if we bee without feeling of the afflictions of Ioseph that is of the troubles of the Church we are without Christ without Faith without Loue without compassion and consequently without peace and consolation in our heartes For what peace can hee haue that is out of Christ who is the Authour of peace Without whom all thinges are but trouble and vexation of Spirit Or what consolation can we haue that we are his members when wee haue no sense or sight of the troubles and infirmities that are incident to our Fellow-members Secondly it reprooueth such as in the pride and haughtinesse of their harts do scorne to do seruice to the poore Saints and think it a great disgrace to them to cast their eyes vpon such contemptible creatures But wouldest thou haue Christ looke vpon thee and haue a respect vnto thee Then disdaine not thou to looke vpon his members which are vnto thee in place of Christ so often as they suffer in his cause In what a miserable case shall they be in at the last day to whom Christ Iesus the Lord of life shall say Depart from me I know ye not Now if we in this life turne away our faces from the faithful and are ashamed of them in the day of their calamity say to them Depart from me I know you not Let vs take heede that he be not ashamed of vs before his Father and before the elect Angels The highest that are vpon the earth must not refuse to shew all fruirs of loue euen toward the meanest for Christs sake but bee ready to acknowledge that they haue receiued their Callings and Dignities not to lift vp their hearts aboue their bretheren but be as Fathers as Shepheards as Nursses to nourish and cherish such as want their helpe This is it which good Mordecai did teach Ester when the church was as it were in trauell and in great danger b Est 4 13 14. Thinke not with thy selfe that thou shalt escape more then all the Iewes for if thou holdest thy peace at this time comfort and deliuerance shall appeare to the Iewes out of another place but thou and thy Fathers house shall perrish and who knoweth whether thou art come to the kingdome for such a time Where hee putteth her in minde that the cause of her aduancement was to be a Nursing Mother vnto the Church and that it was the end which God aymed at in calling of her to that place of dignitie And as the greatest are not to scorne the smallest nor the highest bee ashamed of the lowest nor the richest trample vnder their feete the poorest so on the other side the meanest and lowest must not enuie others that are aboue them but know that they likewise are bounde to doe seruice to them according to the vtmost of their power and endeuour Who was meaner in place and condition then Onesimus yet the Apostle testifyeth of him in this place that Hee had ministred vnto him in the bondes of the Gospell So there is no man so poore so lowe so small in his owne eyes and in the eyes of others but he may doe some good to others and thereby gaine glorie vnto God and to his Gospell If then wee thinke that the pouertie of our condition or the meannesse of our place or the basenesse of our person shall excuse vs or exempt vs from seruing Christ and his Church and that it skilleth not though wee liue as ydle Drones and vnprofitable burthens to the earth that beareth vs wee deceiue our selues and bereaue our selues of much comfort that wee might receiue by bearing our selues painefully and profitably in our Callings The Apostle instructing all personnes in the Church to behaue themselues without contempt and enuy prooueth it notably by a comparison drawne from the members of the bodie c
helpfull and seruiceable to Gods people shall finde them as their remembrancers to God who will not forget the labour of their loue and the duty of their seruice This ought to bee a notable encouragement vnto vs not to deale niggardly toward the Saints nor to withhold from them the fruits of our loue seeing nothing shall be lost that is bestowed vpon them but we shall receiue an hundred folde into our bosome grace for grace loue for loue blessing for blessing mercy for mercie For this comfort and consolation will arise to them that doe good to Gods people they shall haue fauour with God they shall gaine a good report with the world and they shall purchase the sweet sauour of a good name as of a precious oyntment among the Saints and shall stirre them vp to intreate Gods manifold mercies for them Iehoiada that good High-Priest was so honoured of the people for suppressing the tyranny of Athalia for setting vp the kingdome of Ioash and for restoring the true religion of God that he was accounted a common Father of the Countrey and they gaue him the burial of a King r 2 Chron. 24 15 16. for they buried him in the Citty of Dauid with the Kings because he had done good in Israell and toward God and his house So the apostle Paul declaring that Onesiphorus had done him great seruice prayeth vnto God for him ſ 2 Tim. 1 16 17 18. The Lord giue mercie vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out diligently and found me The Lord grant vnto him that he may finde mercy with the Lord at that day Whereby we may gather that the benefites bestowed vpon the Saints shall not perish although they themselues cannot requite thē for though they want ability to pay them yet they want not harts to pray for them yea the Lorde will not onely haue pitty of them that take pitty of his people but he will shew mercy to their housholds because when Paule praiseth the bountifulnesse and zeale of Onesiphorus he wisheth well for his sake to his whole family The blessing of God shall not rest onely vpon the head of the iust but it shall descend into his whole house such is the loue of God toward those that be his If the consideration of this great promise and rich recompence of reward doe not pricke vs forward to exercise the workes of loue and fruits of compassion we are more then blockish and brutish On the other side such as haue beene not helpfull but hurtful not industrious but iniurious not seruiceable but vnprofitable to Gods people when God shall visit them either with publicke calamities or priuate iudgements their owne Consciences shall gall them and gnaw vpon them when they remember their owne works which shall prouoke men to speak euill of them cause them to pray against them and constraine them to call vppon God to worke their confusion This we see in Paul the Apostle in the latter end of the same Epistle t 2 Tim. 4 14 Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Thus doeth the Prophet Dauid deale oftentimes in the Psalmes u Psal 74 2 3. Thinke vpon thy congregation which thou hast possessed of old on the rod of thine inheritance which thou hast redeemed and on this mount Syon wherein thou hast dwelt lift vp thy stroakes that thou mayst for euer destroy euerie enemy that doth euil to the Sanctuary Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church that sought the ruine and destruction thereof Their prayers are of great force enter into the eares of the Lord of hostes whether it bee to obtaine mercies vpon the friends of the Church or to draw downe vengeance vppon the aduersaries thereof that oppresse it with cruelty and blaspheme the name of God which is holy throughout all ages and generations There is no greater honour that we should desire or delight in then to be called the friends of God and the seruants of the Church If we be the seruants of God wee must also account our selues the seruants of the Church The Prophet Dauid did esteeme the faithfull that were in Ierusalem as his Brethren So on the contrary side there cannot a greater dishonor and reproach befall vs then to be reputed the enemies of God and his people For if wee set our selues against his people that are his portion and inheritance hee will no otherwise deale with vs then with his enemies If God come against vs as his enemy we shall not be able to preuaile we cannot stand before him but shall be as stubble in the fire and as chaffe before the winde Vse 4. Lastly seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes it is our dutie to enquire and learne the estate of the distressed Church that we may knowe and bee informed where and when and how it is afflicted How many are there that neuer thinke vpon the people of God to do them good but forget their affliction and oppression The Butler of Pharaoh did not remember Ioseph but forgate him and the kindnesse he shewed toward him when they were prisoners togither who had said vnto him x Gen. 40 14 23. Haue me in remembrance with thee when thou art in good case and shew mercy I pray thee vnto me and make mention of me to Pharaoh that thou mayst bring me out of this house So when Zachariah the sonne of Iehoiada whom we mentioned before was for preaching the truth and denouncing the iudgements of God from his mouth oppressed with enuie and ouerborne by the might of the Rulers the King woulde not deliuer him out of their hands y 2 Chron. 24 21 22. but commanded him to bee stoned with stones and remembred not the kindnesse that his father had done to him but slew his son This is the common course and current of the world wee will not see the afflictions of the poore Saints but turne away our eyes from them or if wee cannot choose but see them we quickly forget them as if wee had neuer eyther beheld them or knowne of them This is one misery of the faithful that men do not regard them when they are in misery The Lord hath determined that there shall be alwayes some obiects offered vnto vs and set before vs to exercise the fruits of our Faith and Loue. He hath saide that the poore wee shall alwayes haue with vs and such as stand in need of our helpe and comfort It is in easie thing to boast of Faith and Loue but if we will be assured that we haue true Faith indeed we must shew it by our workes which are the fruites whereby it is knowne We must not turne away our
trauailing to the place of Gods worship n Psal 84 6 10 passed throgh many dangers endured much heat and suffered many wants in the wildernes for the pleasure that they took in his seruice The profit they reaped did swallow vp the tediousnes of the paines the loue to his court◠did mittigate the greatnes of the labor This made thē say A day in thy Courts is better then a thousand other where I had rather be a door-keeper in the house of my God then to dwel in the tabernacles of wickednes Where is this zeale to be found among vs Who sheweth this forwardnesse to Gods seruice Or whom can a man single out to say of him that no want or weather doeth hinder him from the exercises of godlinesse Wee are growne vnto that loathing of the heauenly Manna that albeit it fall in the middest of our Campe and round about our habitations yet wee will not steppe out of the doores to see it nor open our mouthes to taste it nor stretch out our handes to gather it either the blasts of winde do trouble vs or the feare of raine doth hinder vs or the heate of Summer doth burne vs or the colde of Winter doth pinch vs or a Lyon in the way doth stay vs and euery trifle stoppeth our iourney If our heart were in the house of God it would quickly moue our feet to carry vs thither But where the heart is not euery member is heauy and hardlie drawne to do their dutie The Deuils do the will of God by constraint and against their wils it must be otherwise with vs. Where the heart is there is our delight The Prophet describing the flourishing estate of the Church sayth o Psal 10 2 3 The Lord shall send the rod of thy power out of Sion bee thou Ruler in the middest of thine enemies thy people shall come willingly at the time of assembling thine Armie in holy beauty the youth of thy wombe shall bee as the Morning Dew Where he sheweth that the people of God were wont to come to the hearing of the word to the partaking of the Sacrifices to the receiuing of the Sacraments and to the exercises of Religion they assembled and gathered themselues together freely and of their owne accord to present themselues before the Lord. This duty is required of vs we must come willingly to Christ to heare him speake vnto vs. It is one vertue to come into the house of God but to come chearfully and comfortably as to a feast is a double vertue and that which giueth life vnto her comming If we come vnwillingly and be drawn to our duty on the Lords day either by shame of the world or by fear of law we come as dead men that are without working of the spirit or desire of profit or feeling of comfort or encrease of Faith or bettering of obedience If the danger of law did not more compel thē then the conscience of their duty or the loue of religion allure them many among vs would sildome or neuer keep the Lords Saboths nor attend vpon his ordinances they com to them as willingly as the Beare goeth to the stake as chearfully as the malefactor passeth to the place of execution Hence it is that some come to this place once a month others once a quarter others only vpon high daies solemne feasts more I think to shew themselus then to labor to saue their souls Such was the zeale of our brethren to the gospell in the daies of persecution that they went more willingly to the fire flame then these men in the dayes of peace com to the hearing of the word and to the house of prayer They were more chearful in suffring of death then these are in seeking the means of life Hence it is that some linger so long before they come are afraid they shall be there too soon Others when they are present giue litle attention not at al regard to profit themselues Others are ready to depart and be gone before the assembly is dismissed and think they haue learned enough These are they that think they are at liberty to do what they list to go and com when they list They make no conscience to begin end the exercises of religion together and so profit accordingly hauing litle more knoledge then brute beasts Vse 3 Thirdly this confuteth the common aduersary which ascribe al to the work done regard nothing at al either the mind of the doer or the maner of doing as their blind distinction de congruo condigno teacheth They hold that the bare presence at the sacrifice of the Masse without any good intention of the mind is meritorious in the sight of God This is their opus operatum the which is indeed the cutthroat of al true religion For admit once into the worship of God an outward resting in the worke done who wil regard the reformation of the hart But this fitteth wel enough the new Roman religion which consisteth wholy in externall obseruations in delighting the eye in pleasing the eare the other senses but requireth nothing aright which may not be performed of a Reprobat God is a spirit p Iohn 4 24. they that worship him must worship him in spirit truth so that whatsoeuer religion resteth teacheth men to rest in ceremonial and carnal obseruations is a false religion inuented by the deuil This also is the error of the ignorant people that wil not be accounted Papists yet are as ignoraunt as they in their practise and as superstitious in their deuotions and as corrupt in their opinions They neuer looke to their harts to purge them nor to their affections to order them aright when they come to the seruice of God If they can say oh we haue heard the worde we haue bin at the church we haue prayed to God they think al is well and that God can require no more at their hands They dreame the whole seruice of God to stand in outward things only as though they were the things wherein the Lord delighteth and not rather the truth and vprightnesse of the hart This is it for which the Prophet Esay reprooueth the people in his time and compareth them to the Princes of Sodom and to the people of Gomorra notwithstanding a zealous obseruation of the outwarde ordinances that they practised God commanded q Esay 1 11 12 13. What haue I to doe with the multitude of your Sacrifices I am full of your burnt offerings and the fat of Rams I desire not the blood of Bullockes Goats and Lambes when you come to appeare before mee who required this at your hands Bring no oblations in vain Incense is an abhomination vnto me I cannot suffer your New-Moones nor Saboths nor solemne assemblies I am weary to beare them because your works are euill But wash you make you clean take away the euill of your works from
and feature of the body but looketh vpon the grace and garnishing of the heart so that albeit we be euery way deformed yet if we be thoroughly reformed in the inner man we shall bee accepted before him a thousande times more then such as haue the greatest Ornaments of the body but haue nothing to decke and adorne the soule It may be he departed for a season Note heer how the Apostle describeth the sinne of Onesimus committed against his Maister he doth not aggrauate and exaggerate his offence with big swelling words to shew the greatnes of his sin but doth lessen it by gentle mild termes wherby he calleth it His running away he nameth a departing his absence from his Maisters house seruice the missing of him as it were an hour This the apostle speaketh c Theophyl in Philem. not so much to asswage the anger of Philemon prouoked thorough the offence of his seruant as to testify his vnfaigned repentance wherby he had buried and blotted out the wickednes which he committed by running from his Maister by robbing of him Doctrine 3. The fals and sins of our brethren that repent are not to be encreased and amplified with odious extream words We learne heereby that the fals sins of our brethren that repent are not to be increased with odious and extreame words Whensoeuer I say we see the fruits of vnfained repentance in any of our brethren that haue falne into sinne and beene ouertaken through the weaknesse of the flesh wee are to binde vp their woundes as carefull Surgeons and to comfort them with the sweet promises of the Gospel not to reuile them or raile at them or reproach them for their former falles we must not speake the most or the worst or the hardest of them but in mildnesse of spirit mollifie the greatnesse of the sinne what we can This Doctrine is made euident vnto vs by many testimonies and examples in the word of God When Ioseph saw his f Gen. 45 5 8. Brethren sad and greeued with themselues because they had solde him into Egypt hee comforteth them with the prouidence of God whose worke it was to haue him sent and sold into the hand of strangers Now then you sent me not hither but the Lord who hath made me a father vnto Pharaoh Lord of all his house and Ruler throughout all the land of Egipt This we see in the Lord himselfe toward Iob who reproued him for much weaknesse that he had shewed in the combat and tentation yet g Iob. 39 37. and 42 6. when he had repented in dust and ashes and laid his hand vpon his mouth the wrath of the Lord was kindled against his three friendes because they had not spoken of him the thing that is right like his seruant Iob. The like practise appeareth in Nathan toward Dauid whom he reprooueth first couertly and closely vnder a parable then openly and euidently he chargeth him with adultry and murther together with great vnthankfulnesse toward God that had bin so gracious to him but when he repented and humbled himselfe vnder the stroke of the two-edged sword of Gods word saying h 2 Sam. 12 13 I haue sinned against the Lord the Prophet doth no more vpbraid him with those foule and filthy sinnes of committing Whoredome and shedding of blood but said vnto him The Lorde also hath put away thy sinne thou shalt not die Thus did Christ our Sauiour deale with the woman taken in adultery euen in the verie acte brought before him by the Scribes and Pharisees he preached vnto her the Gospell vpon her repentance i Iohn 8 11. I do not condemne thee Go and sinne no more The like we see in the Apostles dealing with the incestuous Corinthian before his conuersion the Apostle chargeth him with fornication k 1 Cor. 5 1 and 2. Cor. 2 6 7. and Such fornication as is not named among the Gentiles that one shoulde haue his Fathers wife and reprooueth the whole Church that they had not put him away from among them yet when he had confessed his sinne and testified his repentance by his vnfaigned sorrow for his sinne the Apostle would haue his sinne forgiuen and his person comforted Least he should be swallowed vp with ouermuch heauinesse Likewise remembring the Corinthians what they were in the time of their ignorance Theeues Oppressors Fornicators Idolaters Drunkards Railers riotous persons by their conuersion to the Gospell and Faith in Christ they were changed to a better life and so could no longer be charged by such sins l 1 Cor. 6 11. Ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus by the spirit of our God Whereby we see this truth plainly prooued vnto vs that it is our duty not to aggrauate and amplify the sins of such as haue repented them of their sinnes Reason 1. To this duty we shall be better directed and strengthned in the truth of it if we marke the reasons For first we are not to encrease in wordes the sinne of a penitent person because loue worketh softnesse and gentlenesse in vs a care of the good name of our Brother and banisheth all euill surmises suspitions from vs. Hence it is that the Apostle saith m 1 Cor. 13 4 Loue is patient When Peter exhorteth vs that aboue all things we should haue feruent loue among vs to the end he may confirm his exhortation and shew that there is nothing more profitable vnto the faithfull then to maintaine mutuall Charity hee bringeth this reason n 1 Pet. 4 8 Prou. 10 12. For Loue couereth the multitude of sins If this loue rule in our harts remaine among vs one towards another it bringeth excellent benefits and we auoid inumerable euils But if hatred beare sway men in byting and tearing one another are ready to consume one another to reproch and detract one from another to slander and defame to strike and quarrel one with another without measure or mercy Reason 2. Secondly we are not alwayes to vpbraid our Bretheren and cast them in the teeth with their former fals because wee must account it sufficient that they haue beene checked and teproued by vs or by the mouths of many witnesses The nature of God himselfe is gentle toward vs o Ps 103 9 10 that hee will not alwayes chide nor keepe his anger for euer So ought we to deale one toward another For if he doth not deale with vs after our sinnes nor reward vs according to our iniquities we should haue compassion one toward another If he know whereof we are made and remember that we are but dust we must also learne that we haue all neede to be forgiuen as there is no man but desireth to be forgiuen If then it be auaileable to our Bretherens good to haue them reproued wee ought not to proceede to reuiling of them and rayling vpon them for
which are not to be charged vpon those that haue them If we be carefull to eschew the blemishes of the Soule that make vs vgly Monsters and misshapen Creatures in the sight of God we are blessed happy as for outward deformities they shall all be done away when this Mortall shall put on immortality and this corruption put on incorruption so that we shall bee made like vnto Christ our Sauiour in glory Vse 2 Secondly seeing the faults of Brethren repenting are not to be exaggerated and encreased with odious Names but rather couered with the cloake of Charitie as Sem and Iapheth did the nakednesse of their Father It teacheth vs to reioyce at their conuersion to foster and cherrish good thinges in them that are Prosolites and Conuerts to the Faith The Scribes and Pharisies h Math. 23 15. Would compasse Sea and Land to make one of their Sect and profession they spared no labour to win them vnto them How much more then ought wee to endeuour to encourage all that be comming on and to kindle good thinges appearing in them Our Sauiour teacheth i Luke 15 10. That there is ioy in the presence of the Angels of God for one Sinner that conuerteth Thus it ought to be with the members of the Church when they see the encrease thereof nothing should so reioyce them as when an accesse is made and added thereunto If the body had long lacked the vse of one part and should see the same restored vnto it would not the rest of the members much reioyce Yes no doubt So when we see one of the Sheepe of Christ that hath wandered farre from the Sheepe-fold brought home and following the true Shepheard we cannot but receiue great consolation by it It is a true saying that there are many Wolues within and many Sheepe without Some there are that lurk in the bosome of the Church which depart out of it and are found to be indeede no better then Wolues Others are for a time out of the Church and are as sauage and cruell Wolues who in the end are gathered home and are in the number of the Sheepe of Christ Such a one was Saint Paule who was a Persecuter such were many that were the Crucifiers of Christ yet were the Sheepe and Lambes that belong vnto Christ When these ioyne themselues to the Church and are conuerted vnto the Faith their former life led in ignorance and blidnesse must be forgotten and we are to reioyce at their conuersion Did any of the Church euer reproach Paule with his blasphemy against God with his oppression of the Saints and breathing out threatnings against the Disciples of Christ when once he became a beleeuer Did any tell Peter in scorne and contempt that he was a denyer of his Maister a Swearer and cursser that he knew him not after that he had testified the truth of his repentance by the bitternesse of his teares for his weakenesse that he had shewed Did any obiect to Noah his drunkennesse or to Lot his Incest or to Salomon his Idolatry No man laid any of these things vnto their charge neither were they hated for them Hence it is that the Prophet Daniell hauing denounced a great iudgement to be accomplished against Nabuchadnezzar for his cruelty and oppression saith vnto him k Dan. 4 24. O King let my counsell be acceptable vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercy toward the poore Loe let there be an healing of thine error Where he sheweth that howsoeuer hee greeuously sinned and prouoked God to wrath yet if he could repent of his former waies all his wounds should be healed and the iudgements of God should be reuersed and reuoked This serueth to reprooue those that regard not the repentance of those that haue sinned nor esteeme of them any whit the better These were the Nouatians l Magdeb. Centur 3. cap. 5. that gloried of a kind of purity and perfection in themselues and denyed Saluation to those that denyed Christ in persecution and to such as fell into sinne after Baptisme yea albeit they did repent But God delighteth not in the death of a Sinner but that hee should liue It is our duty m Cyprian epist 2. lib. 4. to raise vp them that are fallen and to heale the broken-hearted after the example of Christ who will not breake the bruised Reede nor quench the smoaking Flaxe And if we be commaunded to leaue ninetie and nine in the Wildernesse seeking that which is lost and bearing it home vpon our shoulders how much are they to be reprooued that keep them from the Sheep-fold that are come vnto it and barre the doore against them that desire to enter The Apostle saith n 1 Cor. 9 22. That to the weake he became as weake that he might winne the weake and he was made all thinges to all Men that he might by all meanes saue some The Lord Iesus calleth the Church of Ephesus o Reuel 2 5. to repentance To remember from whence they were fallen and to do their first workes Now hee would neuer haue exhorted them to repentance except there had beene pardon and forgiuenesse for the Penitent If any should say to the Husbandman follow thy businesse till thy ground plough thy fieldes sow thy Corne but thou shalt see no encrease thou shalt gather in no haruest thou shalt haue no fruit of thy labour doe we thinke that by this meanes he could be encouraged or stirred vp to labour Or if the Maister of a Ship should bid the Marriners in a tempest and storme to looke to their Tacklings and euery one to work with his hands in his place wherin he was set and withall should tell them when they had done all that they should neither saue the Ship nor the liues of such as were in the Ship it were a cold comfort or rather a certaine discomfort In like manner what should it auaile to exhort and excite any to repentance and to call vpon them to turne vnto God when in the meane season we barre them from saluation and hedge vp the way that leadeth vnto eternall life that they cannot enter into it albeit they do repent and returne vnto him So then there is greater mildnesse and moderation required of vs we must labor to suppresse hatred and malice toward our Brethren If any be sudainly ouertaken p Gala. 6 1 2. by the snares of Satan and the subtilty of sinne let vs restore them with the spirit of lenity considering our selues least we also bee tempted Let vs not bee glad at their fals nor triumph at the victorie which Satan seemeth to haue gotten but rather mourne for them and helpe them out of their danger We are commanded in the Law when wee see the Asse of our enemy to couch downe vnder his burden q Exod. 23 5. not to cease or falle to lift him vp how much more ought we to support
therefore seeke to blaunch the foulenesse and filthinesse of it to which they are so continuallie accustomed But howsoeuer these men account of sinne and whatsoeuer they call it they shall find that the lessening of it is the way to encrease it and the diminishing of it is the meanes to make it greater If we would haue our sinnes and offences not to come into account we must forsake them and repent of them Thirdlie it reprooueth such as disclose and reueale a Penitents confession When our Brethren in the anguish of their Soules and in a feeling of the horror of sinne haue sought peace and comfort at our handes and haue discouered their offences that trouble them to vs as the sicke man doth his disease to the Physition that hee may bee healed it is our dutie to comfort them not to disgrace them to conceale them not to reueale them to hide them not to publish them and blaze them abroad to their disgrace and discredit True it is when euill is opened vnto vs e Alexand. Hal. part 4. Quest 28. membr 2. art 2. Siluest in Confess 3. nume 2. not past or present but to be done afterward as if a man confesse his determination and resolution to commit Murthers we are not tied to couer and conceale it but are bound to manifest and make it knowne This sheweth the wonderfull abuse of the Church of Rome committed in holie thinges and thinges supposed by them to be holie The Sacrament of the Lordes Supper is most horribly prophaned of them which being instituted in remembrance of the death of Christ to assure vs of our spirituall communion in him and of our spirituall nourishment from him is often receiued of them to combine them together in wickednesse and to take securitie thereby one of another not to reueale the Treasons and Conspiracies that are plotted among them Thus it is in the supposed Sacrament of Pennance when they would reueale the hidden mischeefe and poysons of their hearts to the Priestes and Iesuits their Confessors they will seeme to doe it by way of confession that so it might be as it were locked vp and sealed with this Seale as a secret neuer to bee disclosed and discouered Thus is confession become nothing else but a couer of Treason and Rebellion But when our Brethren being afflicted in Conscience and wounded with the Darts of Satan and the poyson of sinne shall accuse themselues and confesse some haynous sinne committed that lyeth heauy vpon them and can find no comfort in concealing of it but greater horror thereby are brought to the gates of Hell and like to be swallowed vp in despaire when they shall I say confesse to the glorie of God and the shaming of themselues the wickednesse of their hearts and handes we are not to vtter it to others to their disgrace but by all meanes we can to couer it in secret and silence For as we f Iam. 5 15. are to acknowledge our faults one to another and to pray one for another so we are in loue to conceale the falles one of another and not to open them in choller and mallice to their reproach Lastly this reproueth our remisnesse and wretchlesnesse in dealing with recusant Papists the members of the Pope and Popish Church who because we would not offend them we speake of them honourably and giue them the Name of Catholikes and honour them with the Title of the Church whereas wee should giue them their right and call them by their propper Names of Idolaters and enemies of the Grace of God and disturbers of the State We haue many among vs that are ready to ioyne with them and to giue them the right hand of fellowship who can bee content to mingle together God and Baall Christ and Beliall light and darkenesse the Temple of God and an Idoll But as we beleeue the High-priest of Rome to be the very Anti-christ described in the Scripture so we also hold that the Church of Rome is a false and Bastard-Church and no true Church of Christ Iesus who not onely haue shaken but razed downe the very foundations of Religion maintaining the worshipping of Images and the merrits of workes by making a mocke of Christes merits and satisfaction by deuising other Mediators and by presuming to offer him vp an vnbloody Sacrifice to God the Father Let vs not therefore halt betweene g 1 Kin. 18 21 two opinions nor go about to reconcile those thinges which can neuer hold or hang together The false Apostles would ioyne the Law and the Gospell together the workes of the Law and the grace of Faith in the matter of Iustification which can neuer be the one destroying and pulling down the other because h Rom. 11 6. if it be of grace it is no more of workes or else were grace no more grace but if it be of workes it is no more grace or else were worke no more worke So we haue those that dreame of an vnion between Christ and Antichrist but if the Lord be God follow him if Baall be he then goe after him No man can serue both these Maisters so contrary one from the other so that whosoeuer cleaueth to the one forsaketh the other Verse 16. Not now as a Seruant but aboue a Seruant euen as a Brother c. Heere is a singular commendation of Onesimus expressed by many steps and degrees the one ascending and climbing aboue the other He was not onely as a Seruant but aboue a Seruant not onely as a Brother but a beloued Brother not onely deare to Paule but much more to Philemon himselfe This is so much the more worthy praise and commendation nay of wonder and admiration as the disposition of Seruants in those times was lewd and licentious who albeit they had good and godly Maisters yet they were light-fingered and light-footed and vpon euery occasion they were apt to run away from them i Gen. 16 6. as appeareth in Hagar that liued in the house of Abraham when Sarah began to deale roughly with her immediatlie she fled from her Seeing therefore it was so rare a thing among those kinde of men to finde any well minded and disposed the Apostle maketh the more account of him and would haue his Maister to make account of him As if he should reason thus Him who in Christ Iesus is become thy Brother thou oughtest carefully to tender and dearely to loue But Onesimus is now by his vnfained conuersion become thy Brother Therefore receiue him Heere we see the Apostle reasoneth for Onesimus to haue him receiued and respected aboue an ordinary Seruant because hee was truely conuerted and had in him a good measure of Grace and was become a true and sound Christian Doctrine 4. The more grace appeareth in any the more should they be tendered and regarded of vs. We learne from hence that the more Grace appeareth in any the more should they be tendered and regarded of vs whether
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
need of them or their curtesie but forsooke him in his greatest necessitie g Iob 6 15. These he compareth to Winter brookes which flow and ouer-flow when there is an ouer plus of water but are dry and dammed vp in time of Summer when the earth gapeth and the Grasse withereth and the Flower fadeth for want thereof Such men forget themselues and the condition wherein God hath set them They know how to require and looke for duties from others but they are vnmindfull of their owne and so become vnmercifull to their Brethren They doe not remember that the time shall come when they will preferred one drop of Mercy before a thousand Kingdomes yea befor tenne thousand worlds If thou account our things common c. Hitherto we haue considered the strength of the reason and gathered the Doctrine that ariseth from hence Now we are to weigh the words alone by themselues The Apostle taketh his Argument from the communion and fellowship that is between him and Philemon so that he could not deny him his suit Doctrine 2. Among Christian friends all things are common From hence we raise this Doctrine that among Christian Friends all thinges are common Such as are true friends not in tongue but in truth not in hypocrisie but from the hart should haue great interest one in another to vse themselues their gifts their blessinges without grudging to the naturall comfort one of another When Ionathan entred into a couenant of loue and league of friendshippe with Dauid h 1 Sem. 18 4. By and by he put off his Robe that was vpon him and gaue it Dauid and his Garments euen to his Sword and to his Bow and to his Girdle Yea he discouered the secret counsels and consultations of his Father that hee might deliuer his friend from danger of death This is it which the Apostle speaketh to the Romans i Rom. 12 4 5 As we haue many Members in one body and all Members haue not one office so we being many are one body in Christ and euery one one anothers Members The Euangelist Luke describing the state and condition of the Church after the Resurrection and ascension of Christ saith k Act 2 44 45 All that beleeued were in one place and had all things common and they sold their possessions and goods and parted them to all men as euery one had neede And afterward in the fift Chapter he addeth at large the same point l Act. 4 33 34 Great Grace was vpon them all neither was there any among them lacked for as many as were possessors of Lands or Houses sold them and brought the price of the thinges that were sold and laid it downe at the Apostles feetâ— and it was distributed vnto euery man according as he had neede Hence it is that we are taught in the Articles of Faith to beleeue the communion of Saints yea this is so plaine and manifest a truth m Plato de leg lib. 5. Cicer. offi lib. 1. de Amicit. Aul. Gell. noct Atti. lib. 1. cap. 9. Terent. in Adelph that the Heathen had this sentence as a common Prouerbe commonly in their mouthes that among friends all things should be common Whatsoeuer is bestowed vpon vs we should haue it not onely for our selues but for others If we haue riches it is our friends if we haue any guifts bestowed vppon vs they must be at the commandement of our friends Whatsoeuer we haue to profit them withall it must be theirs as well as ours All these Testimonies of the holie Scripture and common experience teach vs that wheresoeuer Christian friendship is there must bee also a Christian community that there bee no lack but the want of euery one must be supplied by a common hand of those that do abound Reason 1. Let vs see how this is confirmed vnto vs by reasons First it is the ordinance of God that one man should be an hand and helper vnto another in all necessities and hath vnited vs as Bretheren so that they should seeke to comfort one another This is it which Salomon propoundeth n Prou. 27 9. As Oyntment and perfume reioyce the heart so doeth the sweetnesse of a mans friend by heartie counsell If then we be bound to helpe our brethren by our handes by our mouths by our feete by our hearts and by all that wee haue in our power it followeth that there ought to be a communion in the vse of all blessinges that we enioy Reason 2. Secondly the Lord Iesus which is the great peace-maker of the world and sole Mediator betweene God and man who hath ioyned Heauen and Earth together by his Crosse o Ephes 2 18 so that through him we haue an entrance vnto the Father by one spirit he I say hath brought peace vnto vs hee hath made perpetuall friendship betweene his Father and vs and consequently setled sure friendship among our selues This is it which the Apostle speaketh Ephe. 2. p Ephes 2 14 16 1â— Col. 1 20 21 He is our peace which hath made of both one and hath broken the stop of the partition wall to make of twaine one new man in himselfe that hee might reconcile both vnto God in one body by his Crosse and stay hatred thereby It is the Office of Christs Priesthood to make peace not only beâ—ween God and man which notwithstanding is the cheefest worke but betweene man and man whereby we become one body in him Reason 3. Thirdly the faithfull haue the same priuiledges and liue as it were in common together They haue the same Father they expect the same inheritance they heare the same word they receiue the same Sacraments q Gal. 4 26. 1 Pet. 2 2. 1 23. Rom. 8 9 15. they are born of one Mother they are begotten of one immortall seed they are fed by the same sincere Milke they liue as by one soule the spirit of Christ they are as neere as Father and Children and as members of one body we are al one in respect of the promises of saluation Albeit there bee a distinction amongest them in Countrey Nation Age Sex and such like and liue in diuers ages and places yet there is such a spirituall Kindred and neere society between them that these common priuiledges binde them mutually and manifestlie one so another Wherefore seeing it is the ordinance of God that we shold put our helping hand to doe all good to our brethren seeing Christ Iesus hath reconciled vs to God his Father and made peace amongest our selues and lastly seeing the faithfull haue a common interrest and priuiledge in the same holy thinges whereby they are fitted to the Kingdome of Heauen in all these respects we learne that among true Christian friends there should bee a Communion and fellowship of all the blessings of God bestowed vpon them Vse 1. Now order requireth that wee handle the Vses of this Doctrine And first of all we
Away from me ye wicked for I will keepe the Commandements of my God So the Apostle Peter admonisheth al those that would be deliuered from destruction m Acts 2 40. To saue themselues from a froward generation Likewise Moses Aaron exhorting the people to beware of Corah Dathan and Abiram and the Rebellious rowt of their adherents saith n Numb 16 21 24 26. Seperate your selues from among this Congregation depart from the Tents of these wicked men and touch nothing of theirs least ye perish in all their sinnes The vngodly haue their prophane meetings their drunken feasts their vnlawfull pastimes let vs not pertake with them in their euill which is the right way and the ready means to quench all holy desires and good purposes in vs as fast as the friendship of the faithfull is able to kindle them in our hearts When shall wee see wicked men striue and contend to come into the Company of the godly They account nothing so vnsauoury vnto them nothing so irkesome nothing so troublesome albeit they might bee helped and benefited by their blessed meetings How is it then that we should desire or affect the conuersation of the vngodly by whom we can no way bee furthered in any good thing but be corrupted and defiled in our wayes to the dishonour of God to the danger of our soules and to the peruerting and poysoning of others Vse 3 Lastly seeing there is a Communion and fellowship of all the blessinges of God bestowed vpon vs it is our dutie to loue one another to performe al duties of loue to the benefit of others as if we were one man This the Prophet teacheth o Ier. 32 38 39 They shall be my people and I will bee their God and I will giue them one heart and one way that they may feare me for euer for the wealth of them and of their Children after thē So the Apostle p 1 Pet. 2 17 3. 8 4 8. 5 5. Peter chargeth vs to loue brotherly fellowship saying Be of one mind one suffer with another loue as Brethren be pittifull be courteous submit your selues one to another render not euill for euill neither rebuke for rebuke but contrariwise blesse knowing that yee are thereunto called that ye should be heires of blessing Whereby it appeareth that there are many duties as it were branches of this loue as wee see Rom. 12 9 10 13. where many particulars of this vnfaigned and feruent loue are expressed and we are admonished as members of one body to prouide one for another We are bound to employ our gifts not only to our own benefit but to the benefit of the whole body as the eye seeth not for it self alone the hand worketh for all the parts the foot walketh for euery member So if we be true and faithfull Christians we ought to carry this minde to be ready to do seruice one to another If we haue knoledge it is our duty to teach others if we haue wisedome it is our duty to counsell and direct others if we haue the guift of exhortation we are to disswade from Vice to perswade to Vertue and to stirre vp others to good things If we haue riches and outward blessings we must giue chearefully not onely of our superfluity but of our penury and necessity if neede so require We haue al receiued som gifts none is an empty vessell without liquor or a dead tree without fruite God to make men without excuse hath bestowed somewhat vpon all q Math. 25. 1 Pet. 4 10. Some haue receiued fiue Talents some two Talents and some one Talent Let euery man as he hath receiued the guift minister the same one to another as good disposers of the manifold grace of God We are ioyned together in a spirituall society and haue great neede one of another as the hand cannot say to the foot I haue no neede of thee so no man can say to any of his Bretheren I haue no neede of you The rich cannot liue without the poore and contrariwise the poore cannot continue without the rich As it is the duty of such as are poore to labour in their callings it is the dutie of the rich to releeue them not to despise them to comfort them not to contemne them to help them not to disgrace them These practises of loue are a Christian mans badge declaring euidently what Maister he serueth to whom he belongeth We must shew our selues ready to ride and runne to vse our Friends and pursse for the good of others Hence it is that the Apostle commendeth in the Church of the Thessalonians not onely their loue r 1 Thess 1 3. but their labour of loue performed with all carefulnesse and cheerefulnesse Our loue therefore must not be idle but diligent not standing in word but in worke not in profession but in action Moreouer we must by all good meanes procure the good one of another and beare the reproofe of a friend that seeketh to set our sinnes before vs and to bring vs into the right way This is it which the Apostle signifieth to the Galathians ſ Gal. 4 12. Be you as I for I am euen as you I beseech you Brethren ye haue not hurt me at all Whereby he meaneth that albeit he was compelled to vse sharpe reproofes as it were eating Corasiues and strong Purgations that thereby he might stirre them vppe to repentance and shew them from whence they were fallen yet his minde was not changed toward them nor his loue turned into hatred as if he should say Think not that my conuincing of your errors and reprouing of your back-sliding from the sincerity of the Gospel proceedeth from any mallice toward you for I am the same man I was and therefore looke that your minds be not estrange from me for I doe tender you euen as mine owne selfe Seeing therefore a mans friend is all one with himselfe one is bound to seeke the good of another and to beare the reproofes of things amisse with all patience Lastly let our cōmunion worke in vs a liuely feeling as well of the prosperous estate as of the hard condition of our Brethren eyther to reioyce with them or to lament with them as occasion is offered This is the exhortation of the Apostle to the Romans Chapt. 12. when he hath stirred them vp to loue without dissimulation to seruice without slothfulnesse to humility without disdaine to patience without reuenge to blesse without curssing to distribute without grudging to pray without fainting he saith t Ro. 12 15 16 Reioyce with them that reioyce and weepe with them that weepe be of like affection one toward another This teacheth vs that all the godly ought to haue as it were the same will and wish u Phil. 3 16. they ought to thinke the same thinges to speake the same thinges to further the same thinges one in another The profits and disprofits of our
that we do desire and obtaine fogiuenesse of our sinnes vpon this condition that we forgiue others when we are taught to say k Mcth. 6 12 14. Forgiue vs our trespasses as we forgiue them that trespasse against vs. Wherefore let vs be of a gentle minde and placable nature easie to be intreated ready to be perswaded willing to be reconciled and forward to forgiue all iniuries and wronges offered vnto vs without which affection al our praiers to God and all the parts of his worship are made void and nothing worth vnto vs. Hence it is that we are moued when we haue brought our guift to the Altar then and there remembring l Math. 5 23 24. that our brother hath ought against vs to depart and leaue our offering vntill wee be reconciled vnto him Of this point we haue spoken before yet the great necessity of it and the present vse of the Lordes supper which is a Sacrament of loue and vnity requireth the renewing of it and therefore vnlesse it be to those that are dead-hearted and heauy eared that will neither heare nor marke nor vnderstand nor obey it cannot but worke some grace and conscience in them that haue their eares opened boared and prepared Thirdly note the singular loue and exceeding compassion in the Apostle offering himselfe to become surety yea to enter into bandes for so base a seruant as had stollen away his Maisters goods and ranne away for feare of punishment Heerein is great loue and heerein Christ Iesus testifieth his loue to his Church m 2. Cor. 5 21 in that he became sinne for vs and vndertooke to bear the burden of mans wickednesse and Gods wrath euen wickednesse most heinous and wrath most horrible Heerein is vnspeakable loue he offered himselfe as a pawne pledge for vs miserable sinners and bankrout persons not able to pay one penny of that great debt that we owe vnto him Fourthly we may learne that the imputation of another mans debt may stand with the law of God and man so that by all law diuine and humaine he is reputed and holden a debter that offereth and maketh himselfe surety for another so that he is iustly charged to be the debter and the other man for whom he becommeth surety is discharged and freed from the debt yea the satisfaction of another is imputed to the debter euen as his debt is imputed to the surety This beeing cleerc and euident in all Law and by all reason why should it seeme a maruailous or rather a monstrous thing in the eyes and eares of our aduersaries either that our sinnes should be imputed to Christ our mediator or that his sanctification and iustice should be imputed to vs and that we are not iustified by inherent righteousnesse but by the imputed righteousnesse of Christ n 1 Cor. 1 30. Phil. 3 9. Who is made vnto vs of God to be our righteousnesse to the end that we might be found in him not hauing our owne righteousnesse which is of the law but that which is through the faith of Christ This ought not to seeme strange or vnpossible to vs seeing he is no lesse iust and righteous to whom the iustice and righteousnesse of another is imputed then that person is who hath an inherent righteousnesse of his owne within him as it skilleth not who paieth the debt so it be discharged in asmuch as the debter is as well freed when another hath satisfied the creditor as if himselfe had done it Nay he is more iust and righteous that hath Christes righteousnesse made his then if he had an inherent righteousnesse of his owne albeit it were perfect and compleate full and absolute without all staine and imperfection For Christs imputed righteousnesse is more worth and worthy then all the inherent righteousnesse that is in men and Angels yea that imputed righteousnesse of Christ is more accepted and respected of God then all the righteousnesse that is found in the Angels themselues and when we shall liue with Christ our head in the Heauens albeit we shall haue perfect righteousnesse inherenr in vs and be like the Angels which alwaies enioy the presence of God and behold the beauty of his face yet euen then we shall appeare more glorious gratious and accepted of God through that righteousnesse of Christ imputed vnto vs which we shall neuer loose nor put off no not when we shall be in immortallity then for this inherent sanctification when it is at the highest toppe and in the greatest perfection without any want or weaknesse Fiftly note also the Ironicall preterition or passing by that which he would haue carefully considered and wisely imprinted in the minde of Philemon I say not that thou owest to me thy selfe This he doth to auoid all suspicion of arrogancy and ambition or least he shold seeme proud and haughtie and chalenge ouermuch to himselfe hee lesseneth and diminisheth the mattter greatly whereas he might haue vttered and signified more then hee speaketh so that he leaueth the rest to Philemons secret and serious consideration This teacheth vs to auoid all arrogant boasting and to beware of vaine vaunting of our selues aboue that which is meet and ought to be in vs. Heereunto the Apostle oftentimes exhorteth vs o Gal. 5 26. Let vs not be desirous of vaine-glory prouoking one another enuying one another And in another place p Phil. 2 2 3. Be of one accord and of one iudgement that nothing be done through contention or vaineglory but that in meeknesse of minde euery man esteeme other better then himselfe We are naturally giuen to thinke well of our selues and to desire to be magnified of others aboue that which is in vs whereas we ought to humble and abase our selues that God may with his gratious hand lift vs vp Lastly obserue with me in the last wordes the Metaphor vsed by the Apostle witnessing and warning him that he owed to him his owne selfe as if he had beene taken by him in warres by the law whereof he was as his own This serueth to teach vs that all men are by nature captiues to sinne and prisoners to Sathan being deliuered and freed from the subiection and slauery of them This our Sauiour teacheth q Iohn 8 34 36. Verily verily I say vnto you that whosoeuer committeth sinne is the seruant of sinne if the sonne shall make you free ye shall be free indeed To this purpose the Apostle Paul speaketh r Rom. 6 17. 18. Know yee not that to whomsoeuer ye giue your selues as seruants to obey his seruants yee are to whom ye obey whether it be of sinne vnto death or of obedience vnto righteousnesse but God be thanked that ye haue beene the seruants of sinne but ye haue obeyed from the heart vnto the forme of the Doctrine whereunto ye were deliuered being then made free from sin ye are made the seruants of Righteousnesse Where the Apostle sheweth that there are two sorts of Seruants some
are Seruants to sinne other are Seruants to righteousnesse and whosoeuer is Seruant to one cannot be Seruant to the other they are so opposite and contrary the one to the other that no man can serue these two Maisters This is it which the Apostle Iohn handleth He that Å¿ 1 Iohn 3 8. committeth sinne is of the Deuill for the Deuill sinneth from the beginning for this purpose was made manifest that Son of God that he might loose the workes of the Deuill Let vs all suffer the Ministers of the Gospell to take vs out of the hands of Sathan and to subdue vs to the Kingdome of Christ by the two-edged Sword that goeth out of his mouth Thus much may suffice for the generall obseruations which arise out of the words and might be stood vpon at large but I haue onely breefelie pointed them out Now let vs particularly lay open such doctrins as are more especially aymed at in these words If he hath hurt thee or oweth thee ought c. In the former verse we haue heard how the Apostle hath reasoned on this manner with Philemon If our things be common thou oughtest to receiue him to fauour whom I haue so great cause to fauour vrging a community and fellowship in all Gods blessings But in this verse he acknowledgeth a debt to Philemon from Onesimus and doth take it vpon himselfe to answere it Doctrine 1. The communion of the Saints doth not take away the possession interest that is in the things of this life We learne from hence that the communion which is among the faithfull Saints doth not take away the priuate possession dominion distinction and interest in the things of this life Albeit the things belonging to this temporall life be in some respect common yet in another respect they are priuate They are common touching vse they are priuate touching possession This appeareth in the practise of the Fathers that liued after the flood as Abraham Isaac Iacob Iob Dauid and diuers others who albeit they willingly imparted to their Brethren the blessings of God bestowed vpon them yet they had their speciall houses of abode inheritances of lands possessions of goods Flocks of Sheep heards of Cattell and distinction of Seruants Mark this in the order that God tooke with his owne people when he had subdued their Enemies and brought them into the Land t Num. 32. and 34. euery Tribe had his seuerall inheritance and euery Family in the Tribe had his peculiar possession deuided vnto him by lot to auoyd all Controuersie and contention among them When Naboth was vrged by Ahab to passe his Vineyard to him eyther by sale or by exchange he answered u 1 King 21 3. The Lord keepe me from giuing the Inheritance of my Fathers vnto thee This is it which Salomon speaketh in the Prouerbs x Prâ—… 5 15 16 17. Drinke the Water of thy Cesterne and of the Riuers of Waters in the streetes but let them bee thine euen thine onely and not the Strangers with thee He teacheth the faithfull to liue of their owne labours and to be helpefull to the godly that want Great were the wants and miseries of the poore Saints of God as we see in the Actes of the Apostles so that many solde their possessions to releeue the distressed Members of the Church yet the Apostle Peter saith to Annanias who had kept backe a part of the price of that he had sold y Acts 5 4. Whilst it remained appertained it not vnto thee And after it was solde was it not in thine owne power How is it that thou hast conceiued this thing in thine heart Thou hast not lied vnto men but vnto God By which words it is manifest that albeit the Saints accounted nothing their owne but had all thinges common among themselues yet they alwaies retained a seuerall right and propriety in those things that they possessed Reason 1. This truth will yet further and better appeare vnto vs if we enter into the consideration of the Reasons that serue to strengthen it First it is confirmed by the Commaundements of God and by the fourth petition of the Lords Prayer The z Exod. 20 15 eight Commaundement forbiddeth vs to steale away our Neighbours goods and to do him the least hurt therein The tenth commandement a Exod. 20 17. restraineth the inward lusts motions that arise in our minds and condemneth the coueting of his house of his wife of his seruant of his oxe of his asse or of any thing that belongeth vnto him If then God commandeth the preseruation of euery mans goods and forbiddeth all iniuries to be offered vnto them it standeth vs vpon to acknowledge a right and interest that euery one hath in earthly things giuen vnto him Likewise our Sauiour Christ teacheth vs b Mat. 6 11. daily to aske our daily bread so that no man ought to desire that which is anothers bread but euery one to know his owne what God hath giuen him and what he hath giuen to others If then there be bread that is ours then also there is bread that is not ours And if somewhat be ours and somewhat not ours it followeth that euery one hath an interest in his owne goods and cannot lay hold on another mans Reason 2. Secondly the inuading of other mens inheritances and the incroaching vpon their priuate possessions is the fruit either of a confused Anarchy or of a loose gouernment and both of them are contrary to that ordinance which God establisheth and the order that he requireth This we see in the latter end of the booke of Iudges where it is recorded and oftentimes repeated that c Iudg. 17 6 18. 1. 19 1. 21 25. In those daies there was no King in Israell but euery man did that which was good in his owne eyes And what I pray you was that Euen that which was starke naught they brake out into open outrages riots vsurpations oppressions and community of women All thinges were out of course no man ordered his life aright euery man followed his owne lustes But God is a God of order and not of confusion d 1. Cor 14 33 40. as the Apostle teacheth 1. Cor. 14 God is not the author of confusion but of peace as we see in all the Churches of the Saintes let all thinges be done honestly and in order But if euery man may enter vpon the labours of other men and take to himselfe what he pleaseth it would bring as great a confusion of families and common wealths e Gen. 11 8. as once there was of tongues when one did not vnderstand another so that they were constrained to breake off the worke they had begun Reason 3. Thirdly euery one hath a proper and peculiar possession his owne seruants to order his owne ground to till his owne fieldes to husband his own family to gouerne and his owne domesticall affaires to manage that
which he possessed was his owne but they had all thinges common But from hence wee may rightly gather that euerie man had speciall interest in his owne goods For if they had possessed nothing as their owne and that the communitie among them had destroyed the property that rested and remained with theÌ„ what is this that he saith any thing of that which he possessed was his owne Whereby we see that as yet they continued owners and possessours of their goods as they did before but they so possessed them that they were content to imploy them no lesse to the vse of others then to the benefit of themselues according to the precept of the Apostle o 1 Cor. 7 30 31. That they which buy be as though they possessed not and they that vse this World be as though they vsed it not because the fashion of this world goeth away Obiection 3. But be it that the Apostles had instituted such a communion as these imagine in this Church at Ierusalem and let vs graunt that among them there was no distinction or propertie retained Answere yet it cannot be proued that the same was required of all Christians or that it was vnlawfull for them to keepe that portion of earthly blessing befallen vnto them We heard before what Peter said to Annanias p Actes 5 3 4. Why hath Sathan filled thy heart that thou shouldst lie vnto the Holy-Ghost and keepe away part of the price of the possession Whilst it remained appertained it not vnto thee And after it was solde was it not in thine owne power How is it that thou hast conceiued this thing in thine hart Thou hast not lied vnto men but vnto God How could Peter speake this or with what warrant could he deliuer it if all Christians had beene enioyned to sell their possessions and to renounce their Title and interest in them to liue in common one with another Doth he not say that the possession might haue beene kept and vnsold And when State was deliuered doth he not affirme that the Money that he had receiued was in his owne power Obiection If any aske wherefore then is he so sharpely reprooued and seuerely punished Answere I answere because he supposed he could deceiue the Holy Ghost and so kept backe a part of the price and yet pretended to bring the whole summe vnto the Apostles His sinne therefore was lying fraud and deceit So then the Anabaptists are plainely conuinced and a lawfull propriety of goods is established This we read farther in other places of this Booke that the Christians held the possession of their houses and goods as their owne There was a certaine Woman a Disciple q Actes 9 36. named Tabitha she was ful of good works and Almes which she did and made many Coates and Garments which she gaue to the poore In the next Chapter among many Christian vertues Cornelius the Captaine is commended to r Actes 10 2. Be a deuout man and one that feared God withall his Houshold which gaue much Almes to the people and praised God continually In the eleauenth Chapter we see that after Agabus had signified by the Spirit that there should be a great Famine throughout all the World Å¿ Acts 11 29. The Disciples euery Man according to his ability purposed to send succour vnto the Brethren which dwelt in Iudea Marke heere that he saith Euery man according to his ability for what ability could any haue if no man did hold any thing as his owne Or what difference could there be betweene one another In like manner we heard before t Acts 11 12. of the house of Mary the Mother of Iohn where many were assembled and we read of the house of u Actes 9 43. and 10 6. Simon the Tanner where Peter lodged and continued for the space of many daies he was a true Christian and yet he kept his house after his conuersion to the Faith of the Gospell In the 16. Chapter Lydia a seller of Purple hauing her heart opened and being baptized saide u Actes 16 15. If ye haue iudged me to be faithfull to the Lord come into mine House and abide there and she constrained them She doth not say Sell my House but enter into my House which she so possessed as that she communicated it also to the Apostles In the twentith Chapter the Apostle Paule doth glorie before the Elders of Ephesus saying x Actes 20 33 I haue coueted no Mans Siluer nor Gold nor Apparrell What reason can be rendred of this saying if no Christian might lawfully retaine the possession and proprietie of Gold or Siluer In the 21. Chapter it is said that y Actes 21 8. Paule and they that were with him entred into the House of Phillip the Euangelist whtch was one of the seauen Deacons and abode with him If nothing ought in priuate to be possessed why had he not sold his house How dareth he retaine and reserue any thing to himselfe Wherefore is he not reprooued of the Apostle and the rest of the Brethren for breaking the supposed ordinance that they had planted and appointed in all Churches But of this z Vpon Num. 21 21. I haue spoken else-where a Muscul vpon Math. Chap. 6. and others discusse and dispute this point at large shewing that God hath setled this order to be obserued in the Church that euery one gouerne aright his owne house and distribute to the necessities of the Saints The Apostle speaketh to this purpose b 1 Tim. 5 4. If any Widdow haue Children or Nephewes let them learne first to shew godlinesse toward their owne house and to recompense their Kindred for that is an honest thing and acceptable before GOD. And afterward c 1 Tim. 5 8. If there be any that prouideth not for his owne and namely for them of his Houshold he denyeth the Faith and is worse then an Infidell Likewise writing to the Thessalonians he saith in the first Epistle chapt 4. d 1 Thess 4 to 11. We beseech you brethren that ye enâ—rease more and more and that ye studie to be quiet and to meddle with your owne businesse and to worke with your owne handes as we commaunded you And in his second Epistle Chapter 3. e 2 Thess 3 10 11 12. When we were with you this we warned you off that if there were any which would not worke that he should not eate for we heard that there are some which walke among you inordinatelie and worke not at all but are Busie-bodies therefore them that are such we commaund and exhort by our Lord Iesus Christ that they worke with quietnesse and eate their owne Bread c. Thus then it euidently appeareth that the Annabaptists are deceiued which goe about to bring in such a communion or rather confusion among men as neither Christ hath commaunded nor the Apostles haue instituted nor experience hath approoued nor any Christians
preaching Christ crucified and risen againe from the dead h Acts 17 5 8 9. Insomuch that the Iewes which beleeued not moued with enuy tooke vnto them certaine vitious and Vagabond Fellowes and hauing assembled the multitude they made a tumult in the Cittie It is said that Iason receiued him and other of the Brethren into his house and offered to baile them and to be bound for them putting in good assurance that they should appeare and be forth-comming And if we require an example in the same kind and condition with this that is mentioned in this Epistle Our Sauiour expresseth the like in the Parable of him that went downe from Ierusalem to Iericho and fell among theeues who wounded him with their weapon and robbed him of his Raiment and left him in his trouble euen halfe dead i Luke 10 34 35. A certaine Samaritan as he iournied came neere vnto him and when he saw him he had compassion on him and went to him and bound vp his wounds and poured in Oyle and Wine and put him on his owne Beast and brought him to an Inne and made prouision for him and on the morrow when he departed he tooke out two pence and gaue them to the Host and said vnto him Take care of him and whatsoeuer thou spendest more when I come againe I will recompense thee This Samaritan did shew himselfe a right Neighbour both in shewing his present charity toward him and in offering himselfe to become a surety for him All these approued and allowed examples of the faithfull do sufficiently and euidently teach vs that it is in it selfe lawfull to vndertake payment for another and to become Suretie for him Reason 1. And if we require better groundes to satisfie vs in this truth let vs enter into the strength of reason to assure vs without any wauering heerein First waigh with me the example of Christ an excellent patterne and president of the practise of this an example farre beyond all exception an example that ouershadoweth and dazeleth k Heb. 12 1 2. and darkneth all that cloud of witnesses produced by the Apostle in the Epistle to the Hebrewes he became surety for his Church vnto his father to pay the debt of our sinnes and to satisfie his iustice If then any doubt or make a question of the former examples wherein we saw how Ruben offered himselfe to become as a pledge to his father Iudah to Ioseph Iason to the Gouernour and the Samaritan to his Hoast behold a most absolute and perfect example of Christ Iesus who bound himselfe for vs his body for our bodies and his soule for our soules that our sinfull bodies might be made cleane by his body and our soules washed through his most precious bloud For the Prophet prophesieth l Isay 53 10. that he should make his soule an offering for sinne And Christ himselfe saith m Mat. 26 38. Iohn 12 27. My soule is very heauy euen vnto the death c. Thus did his loue exceed and abound toward vs that our loue might exceed and abound one toward another To this purpose the Apostle sheweth n Heb. 7 22. that Iesus is made a surety of a better Testament He stood in our places he tooke vpon him our sinnes he bare in his body the punishments due to vs he felt the wrath of God kindled against vs. Reason 2. Secondly it is a fruit of loue euen this way to releeue and helpe such as are like to suffer damage and detriment by want of outward thinges Now humane society and Christian piety requireth that one should sustaine and succour another in their necessity as we see in the former examples of Reuben Iudah Iason and the Samaritan before mentioned and remembred The life of man can hardly stand without lending and borrowing without letting and hiring without buying and selling without bargaining and trusting one of another It is a worke of mercy o Leuit. 19 18 to become surety and therefore as lawfull no doubt as to giue or lend The law of God commandeth vs to helpe our Neighboures as we are able and as they haue neede and they are to be releeued by such meanes as are in our power by giuing by forgiuing by communicating to them such things as we haue and they haue not For if we loue them and haue true Charity in vs we must not be wanting to them but be ready to profit them and do them good so farre as wee do not hurt our selues It is no vnwise sentence of a wise man p Eccle. 29 18 The wicked will not become surety and he that is of an vnthankfull mind forsaketh him that deliuered him declaring thereby that as he is a foole that is surety for euery man so is he vngodly that in no wise will be surety for any man Wee are commanded to q Exod. 23 5. helpe vp our enemies Oxe that is fallen or his Asse that is sunke downe vnder his burden how much more ought we to shew pitty and compassion to our brother himselfe vexed with the creditor terrified with the prison oppressed with his debt and dismaid and discouraged with the paiment at hand that is to be made So then whether we do consider that Christ Iesus is made our surety or that suretiship is a fruit of Christian loue one toward another in both respects we see that in it selfe it is not to be disalowed or condemned Vse 1. The vses of this Doctrine are diligently to be considered of vs. And first of all if it be lawfull and warranted to become surety one for another as we haue before plainely prooued it conuinceth and confuteth those that hold it to be euill and vnlawfull to giue their word or offer their band or tender their promise or engage themselues any way for their brethren Loue is a debt that we owe to all men r Rom. 13 8. as the Apostle testifieth Rom. 13. 8. and therefore we ought not to faile in the perfourmance thereof It is imagined and supposed by some that all or the greatest part of the controuersies betweene man and man and suites of Law betweene party and party arise from hence that things are taken vp vpon trust that there is borrowing and lending among vs and that there is crediting one of another and so would haue these quite taken away and the Names of them vtterlie abolished out of all Incorporations and Common-wealths It is reported that among the Turkes are few suites and actions commenced one against another because there is with them no bargaine or sale no buying or selling but for ready Money and for present pay But this is a plaine fallation to put that for a cause which indeede is not the cause For the corrupt conscience of men the couetous desire of Money the greedy gaping after gaine the malicious humour of reuenge the bitter roote of strife and the extreame want of loue are the true causes of
louing and friendly exhortations then by seuere threatnings denounced against them They are indued with Gods spirit which is a Maister to teach them worketh in them the wil and the deed Of vnwilling they are made willing of tough rough hewen they are made pliable and apt for the building of stubborn they are become obedient ready to learn They are as good schollers in the school of Christ who feare more the displeasure of their Maister whom they loue and who loueth them then the suffering of many stripes and strokes giuen vnto them This is a true note to know the disciples of Christ from al others Euill men abstaine from sin for fear of the punishment for feeling of iudgment so that if there were no threatnings denounced no curses annexed no plagues and torments feared they would grow worse and worse quickly fill vp the measure of their iniquity Fourthly we may gather heereby that pollitick order is not ouerthrown by the Doctrine of the Gospell neither is the right and authoritie of Maysters ouer their seruants abrogated by the faith of Christ For Philemon was not an Infidell or vnbeleeuer d Verse 1. but a fellow-helper with Paul yet rule ouer his seruants is not denied him nor taken from him but hee is onely bidden to receiue him curteously and to pardon him mercifully yea Paule as we see doth humbly beseech him that hee may obtaine and retaine his former place and doth not straitly command him to discharge him of his seruice This iurisdiction standeth by good warrant of the Lawes of God and Men but of this wee haue spoken more at large before in the 12. Verse of this Epistle Fiftly we see the Title againe repeated that he giueth to Philemon when he calleth him by the name of his Brother Thus he called him before verse 7. and so he esteemed of Onesimus verse 16. VVhereby wee see that all men made members of Christ and engrafted into his body are become as faith Brethren one to another Thus doth the Apostle call this Onesimus e Col. 4 9. A faithfull a beloued Brother who is as one of them that were chiefe in the church The consideration heereof ought on the one side to pull downe our proud Feathers and make vs equall with them of the lower sort and on the other side to make vs loue one another not with dissimulation but with brotherly loue not in word onely but in truth as members of one body and as brethren of one father Sixtly he continueth his humble supplication for Onesimus which sheweth that they are farre from true repentance that doe excuse or defend or deny their faults and offences For hee that i Prou. 28 13. hideth his sinnes shall not prosper but he that confesseth and forsaketh them shall finde Mercie When Onesimus did see so famous an Apostle of Christ so carefully to intreate for his cause he ought much more to be humbled with a feeling and remembrance of his former offences thereby to mooue the minde of his Maister to gentlenesse and moderation Lastly obserue out of this place that albeit we doubt not to obtaine that which we desire but are assured to inioy that which we ask yet we must deal earnestly and effectually both in regatd of the matter it selfe for in a waighty and necessary cause we ought not to proceed slenderly and in respect of the nature of men who many times are dull to conceiue and slow to graunt that which we craue There is no man so quick of pace but needeth to haue the spurres clapped to his sides now and then No man runneth so swift a pace but sometimes wanteth exhortations consolations reprehensions admonitions threatnings and such like encoragements We haue not yet attained vnto perfection so long as we liue we must be Schollers in Christes schoole and as it were proceed from step to step Thus much breefly touching the generall Obseruations Now let vs come to the handling of the perticuler Doctrines Yea Brother let me obtaine this fruite By this conclusion it may appear that albeit Onesimus had robbed his Maister and run away with a great part of his substance yet hee had spent all as it often falleth out with ill-gotten goods and then being beaten with his owne rod as the k Luke 15 17. prodigall sonne and brought to necessity tasted of the sweete fruite of the Ministery of the blessed Apostle Hence it is that he vrgeth so earnestly and presseth Philemon so exceedingly to remit the debt to forgiue the hurt he had receiued by his naughty seruant as being no way able to satisfy him nor by any means heereafter being likely to satisfy him For if any ability had bin in him to make satisfaction there had bin no place for pardon and remission nor for Paules vndertaking of the debt If we by fraud and stealth by iniury and iniustice possesse the goods of other men we are commanded to make actuall and reall restitution The word of God teacheth vs directly that such as detain the goods of other men l Leuit. 6 1 7. Math. 5 23 24 Numb 5 6 7. are vnmeet for his worship vnfit for his seruice Againe such as with-hold them from the right owners m Eze. 18 15 33. shall die in their sins and not haue pardon before restitution when God hath enabled them thereunto But if we do keep backe from them their owne n August epist ad Maced our repentance is not conscionable but counterfet Heerby it appeareth that Onesimus was not able to pay vnto his Maister such things as he had taken away for otherwise it had bin an vnreasonable request to haue a debt pardoned which might be restored For that which any man doth vniustly detaine is none of his but that persons from whom it is detained So then this being the poore seruants condition that he had left nothing of all that which he had taken away as commonly goods euilly gotten are euilly spent the Apostle craueth pardon Doctrine 1. No mā ought to be eager extreame in exacting debts dues from the poore and needy From hence we learne that wee ought not to bee eager and extreame in vrging and exacting debtes from the poore and needie but rather be readie to remit releeue or at least to forbear what we may and are inabled to do Heerunto commeth the precept deliuered in the law of Moses o Deut. 15 2 Euery creditor shal quit the loue of his hand which he hath lent to his neighbor he shal not ask it again of his neighbour nor of his brother for the yeare of the Lords freedom is proclaimed Where he teacheth that mercy should be shewed to their brethren in necessity that they ought not to be hasty in calling for the things that are due to thē but rather to giue farther day respit So afterward Verse 7. If one of thy Brethren with thee be poore within any of
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
to come it belongeth vnto vs greatly to reioyce and inwardlie be comforted The practise heereof we may behold in Iethro when Moses told him all that the Lord had done vnto Pharaoh and to the Aegiptians for Israels sake and all the trauaile that had come vnto them by the way and how the Lord deliuered them e Exod. 18 9. Iethro reioyced at all the goodnesse which the Lord had shewed to Israell and because he had deliuered them out of the hand of the Aegiptians The like appeareth in the Virgine Marie Luke 1. 39. f Luke 1 39. She arose in those daies and went into the Hill Countrey with hast to a Cittie of Iudah she entred into the House of Zacharie and saluted Elizabeth They had both tasted of Gods great mercie and had experience of his mightie power Elizabeth conceiued in her olde age Marie conceiued being a Virgine and One of them reioyced with the other in a mutuall feeling not onelie of the goodnesse of GOD toward themselues but of his louing kindnesse toward each other The same we see afterward g Luke 1 57 58. When Elizabeths time was fulfilled that she should be deliuered shee brought foorth a Sonne and her Neighbours and Cozins heard tell how the Lord had shewed his great mercie vppon her and they reioyced with her The same affection did the Angell fore-shew to Zachary to be at his birth as appeareth in the former part of the same Chapter Luke 1. 14. h Luke 1 14. Thou shalt haue ioy and gladnesse and many shall reioyce at his Birth The Apostle Iohn testifyeth that He reioyced greatlie when he found the Children of the elect Ladie i 2 Iohn 4. walking in the truth So the Apostle Paule writing vnto the Thessalonians one of the most excellent Churches that euer was planted k 1 Thes 2. calleth them His Ioy his Crowne his Glorie By all these examples wee may see that men ought greatly to reioyce and bee glad when they behold any good to befall their Brethren Reason 1 The Reasons are very plaine For first we ought to be of like affection one toward another as members of the same bodie If wee doe draw nourishment from Christ our head we must yeeld mutuall help one to another Thus the case standeth in the Members of our naturall bodies and this we are put in minde of Rom. 12. 16. l Rom. 12 16 Be of like affection one toward another be not high minded c. Wee haue many members in one Bodie and all Members haue not one office so we being many are one bodie in Christ and euerie one one anothers Members Seeing then we are so neerelie coupled together our ioy ought not to bee priuate to our owne selues but mutuall Reason 2. Secondlie true loue worketh hearty ioy for the good of him whom we loue Where there is no true loue there can bee no ioy but enuy at the good estate of another Euery good and godlie thing that we see vpon them will bee iudged to be too much and euery crosse that we see vpon them will be iudged to bee too little But if wee doe indeede loue them and haue our hearts ioyned vnto them we will reioyce and be glad in their good as in our owne This is it which the Apostle Paule speaketh as we haue shewed you before 1. Corinth 13. 6. m 1 Cor. 13 6 Loue reioyceth not in Iniquity but reioyceth in the truth So then forasmuch as we are members one of another and that wheresoeuer and in whomsoeuer true loue is to bee found there will also follow a reioycing in the good thinges that befall vnto him whom we loue we may well conclude that when wee see God any way good and gratious to our Bretheren whether it be in matters of this life or in thinges belonging to the life to come we ought to reioyce and to be glad thereat Vse 1. Let vs now proceed and passe to the Vses and so apply this to our selues First of all seeing we are to reioyce at the good of our Bretheren as at our owne good it is our duty to be sad and sorrowfull at the hurt and losse that commeth vnto them This is that vse which the Apostle deducteth from the contrarie Rom. 12. Reioyce with them that reioyce n Rom. 12 15 and weepe with them that weepe This serueth to reprooue such as are dull and senselesse that they cannot reioyce at any grace or blessing bestowed vpon their Brethren they are not affected at it they care not for it they delight not in it they are not comforted by it This deadnesse of Spirit turneth vs into the Nature of Beastes nay maketh vs worse then brute Beasts who are not wholly without naturall affections It is made a note of a veâ—… wicked and vngodlie Man o Rom. 1. 30. To be without naturall affection and to be mercilesse The Apostle chargeth vs p Rom. 12 10. To be affectioned to loue one another with brotherlie loue If a Man should bee smitten and wounded haue Pinnes or Bodkins thrust into him and yet neuer stirre or mooue or wagge at it all men would conclude he were past feeling and without life and approaching to death So is it with vs if we can behold the miseries of our Bretheren and neuer be touched at it nor troubled with it we are as dead men and as rotten members Secondly if it make against them that are as stockes and stones and are neuer a whit mooued or cheered at the prosperous estate of their Christian Brethren then they are much more to be reprehended that reioyce at the ruine and downefall of others reproaching them insulting vpon them laughing them to scorne These men haue no sparke of true humanity but are destitute of all Charitie which ought to abound in vs toward those that are in miserie These are farre from beeing greeued at other mens troubles that after a sort feede vpon them and make a sport at them If we were in trouble and any should thus deale with vs that is not pittie vs but make a pastime of vs not comfort vs but deride vs not mourne with vs but scoffe at vs we would thinke our selues greatly abused and iniured at their hands That which we could not haue men offer vnto vs that we ought not to doe vnto them according to the rule of Christ our Sauiour Math. 7. 12. q Math. 7 12. Whatsoeuer ye would that men should doe to you euen so doe you to them for this is the Law and the Prophets This is the substaunce of the second Table And thus farre did diuers of the Heathen see They saw this to be a very great crueltie and a sauage and brutish vsage of men to throwe them downe that are readie to fall and to cast them flat on their faces that beginne to stumble If these Men did but consider that all troubles are of GOD and that no troubles befall
to others but are incident to the Nature of Man and may come vpon our owne heads it would be an effectuall meanes to hold vs backe from iesting and scorning at others in as much as it bringeth the wrath of God vpon vs and our posterity Vse 2. Secondly seeing it is our duty to be glad thereat when any good things befall our Brethren it standeth vs vppon to search and enquire in loue after the condition of the Saintes in particular and of the Church in generall For how shall we reioyce and be glad at their good if we be not carefull to know in what state they are and how they fare This dutie wee may see practised in the holie Scriptures by Abraham Lot Nehemiah Dauid and diuers others who were both carefull to succour and releeue such as were in distresse and watchfull to informe themselues of the wantes and necessities of their Bretheren And thus wee may see how one Church prouideth for another as the Church of Antioch of Macedonia and of Corinth q 2 Cor. 8 9. for the poore afflicted Members of Christ that were at Ierusalem This reproueth such as albeit they see the troubles of the Church with their eies and heare the complaint of the poore with their eares yet shut their eyes and stop their eares and passe by them as the Priest and Leuite did when they saw him that fell vpon Theeues lie wounded and halfe dead These shal finde as little mercy at the hands of God as they shew to their afflicted and distressed brethren If then we would find mercie in time of need let vs shew mercy and comfort in the time of calamity when our Friends our Neighbors our Kindred are in trouble And albeit we neuer see our Bretheren lie in their affliction nor ouer-whelmed with sorrow that we should succor them yet are we not thereby iustified and discharged vnlesse wee also haue bin carefull to enquire of others how they do what they want and wherein they stand in neede of our helpe It is recorded of Abraham and Lot that while they offered their seruice to entertaine strangers r Ge. 18 19 Heb. 13 2 3. Nehemiah â— they receiued Angels into their houses at vnawares When Nehemiah met with some of his Brethren that came from Ierusalem he tarried not vntill they made relation of the estate of the Church to testifie his zeale to Gods worshippe his loue to the poore Saints his desire of the prosperity of the faithfull but hee preuented them and asked earnestly of their welfare Thus did Dauid remember the kindnesse betweene him and Ionathan and forgat not to shewe it to his posterity and to the house of Saule and albeit hee had dealt graciously and mercifully with many yet he called for more and left none of them vnregarded Let this affection rule in vs and draw out of vs this testimony of a louing heart Many there are that will seeme to bee friends of the Church and to regard the good thereof and when helpe is craued of them will not bee behind hand to deale liberally toward the releeuing therof This is a good beginning and a commendable vertue which is to be cherrished in them for there are hundreds and thousands that neuer come so farre nor proceede to this steppe but declare themselues either open enemies or sencelesse Newters that looke onely to them-selues but haue no feeling of the estate of others Neuerthelesse if God haue giuen vnto vs a bountifull hand wee must not rest there and stand at a stay wee must learne a farther lesson and ascend vp higher and shew more loue to the Church then to giue to them that aske and to succour such as we see in necessity for we must giue an account of a farther duty euen vse our tongues that God hath giuen vs to enforme our selues in the knowledge of their condition that we see not that are absent from vs that are vnknowne vnto vs. We see how desirous and greedy men are of newes and to enquire of Trauellers the estate of places and persons that they may seeme to bee ignoraunt of nothing and in this they are very Athenians Å¿ Acts 17 21. who gaue themselues to nothing else but eyther to tell or to heare some newes But this desire of nouelty argueth the vanitie of our minds or serueth to the delight of the outwarde man or at the farthest bringeth with it onely a momentary pleasure and slender profite If we would know such newes as may delight our selues and others and bring great pleasure and greater profit both to our selues and others let vs inquire how the poore people of God do let vs aske of their welfare let vs vse all meanes to know their estate this shall be well pleasing to God comfortable to our selues profitable to the Church and auayleable to stir vp others to follow our example Vse 3 Thirdly if it be required of vs to bee touched with a feeling of the good things that come to our Brethren then it followeth that wee ought much more to be moued to reioyce at our owne good He will neuer bee glad at the benefit that befalleth another that is no way affected at the good that befalleth him-selfe When wee haue the meanes of instruction offered vnto vs and wee beginne to bee conuerted vnto the faith there is matter of exceeding great ioy and gladnesse set before vs. It hath beene an old Å¿ Herod in Clio. custome for men to celebtate and solemnize their birth day the day wherein they were borne and brought forth into the world and we haue one example of it in the Gospell of Herod t Math. 14 6. Marke 6 21 who when his birth day was kept made a Banquet to his Princes and Captaines and chiefe estates of Galile If this were vsed among the Heathen to retaine in memory the rememberance of that time wherein it was saide A Man-child is borne into the world how much more ought we that are Christians to make the day of our new byrth a day of ioy and gladnesse a day of mirth and delight a day of feasting and reioysing in the Lord wherein we haue beene borne againe and made the Children of God For the first birth is vnto death the second is vnto life The first birth giueth vs a being the second giueth vs a good being in God the first birth is to condemnation the second birth is to saluation By the first birth we are made the vessels of wrath by the second wee are made the heyres of the heauenly kingdome The first birth u Ezek. 16. 1 2 is in vncleannesse the second birth is in righteousnesse and in true holinesse By the first birth we beare the Image of the first Adam by the second wee beare the Image of Christ the second Adam By the first birth we can do nothing but euill x Gen. 6 5. inasmuch as the immaginations of the thoughts of our heartes are onely
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
Exod. 35 5. 21 22. They had a willing heart And againe Euery one brought somewhat whose heart encouraged him and whose spirit made him willing both men and weomen as manie as were free-hearted came and brought Taches Earings and Rings c. The like is mentioned of Araunah the Iebusite that he had in the seruice of God e 2 Sa. 24 22. The heart of a King Now where there is a free spirit a willing minde and a perfect heart there is no dallying or delaying in the duties of piety and obedience but so feruent and zealous a proceeding that we see men voluntarily inclined to do more then we could desire of them Reason 3. Thirdly their ioyfulnesse in the workes of righteousnesse and godlinesse do exceed the triall of necessity Though the Lorde try his people with manifold afflictions yet they are so farre from quailing and cooling their willing readinesse and ready willingnesse to do according to that they are required nay aboue that they are required that they make the same much more excellent and famous This is the reason expressed by the Apostle that the Churches of Macedonia were liberall according to their ability beyond their ability f 2 Cor. 8 2. Because in great trial of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality Such ioy and comfort do the faithfull take in doing the duties required of them that they think they can neuer do too much or proceed too farre Reason 4. Fourthly they acknowledge all things to be from God and to bee his and therefore they will yeeld freely where he requireth and what hee requireth and as farre as he enableth them to their vttermost strength This maketh striue with themselues euen to out-go themselues The Prophet Dauid acknowledgeth this vpon the practise of a good dutie performed with an earnest and zealous affection he blessed the Lord before al the Congregation and saide g 1 Chro. 29 10 11. Blessed be thou O Lord God of Israell our Father for euer euer Thine O Lord is greatnesse and power and glory and victory and praise thine is the kingdome O Lord and thou excellest as head ouer all c. The same doth the Apostle remember of them of Macedonia h 2 Cor. 8 5. This they did not as we looked for but they gaue their owne selues first to the Lord and after vnto vs by the will of God All these Reasons being laide together and duly considered do perswade to our Consciences this truth that we should shew our selues readie to yeelde more rather then lesse touching those duties that are required of vs. Vse 1. The Vses remaine to be handled First from hence we learne this point that forwardnesse and zeale in good thinges is greatly to bee commended We cannot yeeld more then is looked for at our hands vnlesse we be earnest and feruent in the spirit as men that are led by the spirite True it is there is no warrant to walke without our warrant or to runne too fast without any guide Hence it is that Salomon saith Eccl. 7 18 19. Be not thou iust ouer-much neither make thy selfe ouer wise wherefore shouldst thou be desolate Be not thou wicked ouer much neither be thou foolish wherefore shouldest thou perish not in thy time Meaning thereby that as we should not suffer sinne to raigne in our mortall bodies though we cannot wholly driue it away so we should not seeke a righteousnesse beyond the Law This ouer-much righteousnes was in him who being commanded in the name of God i 1 Kin. 20 35. to smite the Prophet in smiting to wound him refused to obey because it seemed strange vnto him to wound a man that was godly and not guilty of any crime The like is that which Saul did k 1 Sa. 15 21. who being expresly charged and forbidden to saue aliue any persons or Cattle that belonged to the Amalekites preserued the chiefest of the things and the choisest of the Oxen and Sheep to offer vp in sacrifice vnto the Lord. But the one of them was slaine of a Lyon the other lost his kingdome to teach vs that to obey is better then sacrifice to hearken is better then the fat of Rams So then we must vnderstand that albeit we are to be ready to yeeld more then well can be required of vs yet we must not thinke to do more then God requireth of vs. If we speak of the duties that God commandeth we come far short when we haue done what we can we must confesse we are vnprofitable seruants but when we speak of good and Christian duties which our Ministers or brethren craue of vs desire vs to practise we should willingly perfourme more then they aske at our hands Let vs therefore bee feruent and zealous in al lawful and honest thinges It is good alwayes to be earnest in a good thing The Lord abhorreth and detesteth the Luke-warme Laodiceans that are neither hot nor cold but wil spew them out of his mouth If any should deale in our cause for vs we would not haue him deale negligently and carelesly shal we then be remisse and carelesse when we deale in matters that belong to God and our owne saluation Shal we deale as men benummed with cold that seeme to haue no life in them but are frozen-hearted and haue no motion of the spirit of God in vs Let vs not stand at a stay but alwaies proceed forward as Trauellers that hasten to the end of their iourney or as Sea-faring men that thinke it long vntil they lye at rode in the Hauen as in a safe harbour from winde and weather This serueth to reprooue al those that accuse and reproach others for being too forward and zealous If wee bee not zealous in Religion we are of no religion whatsoeuer we account of our selues Vse 2. Secondly this Doctrine is a comfort to our selues and to other the seruants of God and an occasion of great ioy when as we our selues or others are forward and chearefull beyond expectation in good things A notable example of both is offered to our consideration in the prouision that was made and the furniture that was prouided for the building of the Temple 1 Chron. 29. 9. Where we see that when Dauid himselfe hauing a great zeal and delight in the house of his God gaue of his owne Gold and Siluer and the people and Princes following his example spared no cost and expenses it is said The people reioyced when they offered willingly for they offered willingly to the Lord with a perfect hart and Dauid the King also reioyced with great ioy Againe there is great occasion offred vnto vs to glorifie God to praise his name whensoeuer he worketh this willingnesse in the hearts of his childsen and when we see their zeale to abound and their readinesse to go beyond any request that we can make vnto them
feed on Milke as they that are inexpert in the word of Righteousnesse It is a signe of health when men grow in strength and stature and it is a token of the true Childe of God when men grow in grace This is it which the Apostle speaketh to the Corrinthians x 2 Cor. 8 7. As ye abound in euery thing in faith and word and knowledge and in all diligence and in your loue toward vs euen so see that yee abound in this grace also And afterward he saith y verse 24. Shew toward them and before the Churches the proofe of your loue and of the reioycing that we haue of you Likewise Timothy had great praise in the Church who according to the prophesies that went before of him did answer the expectation of the faithful approuing himselfe in the sight of God and men Heerevnto commeth the counsell and commaundement of the Apostle z 1 Tim. 4 15 These thinges exercise and giue thy seife vnto them that it may be seene how thou profitest in all thinges It is a great comfort and encouragement to the people of God to see any the members of Christ to prosper and profit in good thinges On the otherside it ministreth occasion of much griefe and heauinesse of heart to behold the zeale of the Spirit quenched and the light of the Gospell that hath shined in their minds eclipsed If a man should looke vpon the members of his own body and see any one of them shriueled and withered as Arme or hand or Leg not prospering not growing not mouing not receiuing life from the head it would worke sorrow in vs and we would pitty others in whomsoeuer we should see such infirmities In like manner we must be well assured it cannot but greatly greeue the Church of God to behold the parts thereof to begin to faint and waxe feeble to grow groueling downeward when they should cast vp their eyes to Heauen and liue as Cittizens of that Kingdome 22 Moreouer also prepare me lodging for I hope through your Praiers I shall be freely giuen vnto you The order of the words THe chiefe matter of this Epistle concerning Onesimus hath hitherto bin handled and is now finished wherein we haue heard diuers and sundry reasons drawn partly from the person of Paule and partly from the person of Onesimus Now followeth the remainder intended chiefely by the Apostle concerning himselfe For we haue already shewed that the principall scope of this Epistle is double one touching Onesimus which hath thus far beene expounded the other touching Paul himselfe which now commeth to be considered This point is knit vnto the former and hath an euident dependance vpon it and is amplified by a transition in the first words Moreouer also Heereby he doth effectually mooue Philemon and seeketh to obtaine his former purpose For when he heareth that he shall shortly entertaine the Apostle himselfe in his house it must needes kindle a greater forwardnesse and willingnesse in him to graunt his request least hee make him heauy and deceiue his expectation Whereas therefore Philemon might haue thought with himselfe and thus reasoned touching Paules suit It skilleth not whether I graunt it or not he hath beene a most lewd Seruant vnto me and Paule liueth farre off from me he is held in Prison at Rome eyther he will not heare what becommeth of Onesimus or if he doe heare peraduenture he shall neuer be deliuered out of prison but remaine a Prisoner all the daies of his life and therefore I will deal with Onesimus as seemeth good to my selfe These and such like imaginations the Apostle putteth out of his head and telleth him he should shortly looke for his comming vnto him whereby he should know what account he made of his wordes and what obedience he would yeeld to his request Hence it is that for this cause Paule craueth to haue lodging prepared for him rather by Philemon then any other Citizen at Colosse not that he required much prouision and preparation to bee made for his entertainement a Phil. 4 11. Who had taught others and learned himselfe to be content with a little but because by this commaundement as by a sharpe Sword he would pierce the Bowels of Philemon and as by a strong Engine batter the Fort and Bulwark of his heart and throughly perswade him and preuaile with him to receiue Onesimus both into his house and into his fauour In this verse we haue to consider two pointes first a Commaundment secondly a reason whereby the commaundement is strengthened The commaundement is to prepare him hostage and lodging wherein he answereth a double doubt and question that might arise in him and trouble the motion and matter that Paule intended For first he might haue saide I may vse Onesimus as I list Paule is farre enough from hearing of it Againe he might haue thought b Theophil enarrat in epistol Philem. It is well he had such a cause to plead and such a request to make otherwise I should neuer haue heard from him These suspitions the Apostle remooueth when he saith in this place I haue not written for his cause alone but for my selfe that thou make account to be mine Host and to receiue mee into thine House The reason is drawne from the working cause I hope to be giuen vnto you through your Prayers and may be thus frame If I hope to be giuen vnto you by your Prayers then prepare me Hostage But I hope to be giuen vnto you by your Praiers Therefore prepare me Hostage Or rather the latter part of this Verse is the the taking away of an Obiection which Philemon might haue made vpon the hearing of the charge giuen vnto him of preparing him lodging which may be thus supplyed Shall wee looke for thy comming Why Thou art a Prisoner Thou art safe enough from comming to vs and lodging at mine house thou must be content with a cold lodging in another place thou maist well tell vs of thy forth comming but I doubt thou wilt not yet be cōming forth To this the Apostle aunswereth I hope in short time to be deliuered whereunto he annexeth two causes of his hope that he might know it was not builded in the Ayre without foundation but grounded and established sufficiently relying vpon the prayers of the faithfull and vpon the grace and mercy of God The Interpretation of the words This is the order of the wordes Now let vs consider the Interpretation of them as they lye When he saith Prepare me lodging he meaneth the entertainement of Hospitality whereof lodging is but a part The word signifieth al things requisite for the well vsing of a Stranger as receiuing to House food lodging and all other necessaries belonging thereunto whereof many parts are expressed c 1 Tim. 5 10 by the Apostle in the description of the Widdowes that were to be taken to serue the Church in attending vnto the sicke In the next place
and communication which we haue together among our selues will quicken our Faith and kindle our zeale that it will breake out into a great flame Hence it followeth that they are happy that delight to frequent the company of the godly and of such as may profit vs in the best things He that walketh with the wise shall be the wiser but he that is a companion of Fooles shall learne foolishnesse Wherefore they are hereby reprooued that neuer thinke themselues better at ease then when they are farthest from them that delight in the Lorde and take pleasure in lewd and ryotous company by whom they are misled and carryed out of the right way Lastly wee see that the Apostle alwaies ascribeth much to to the Prayers of the Saints We know that Paule was one of the cheefe of the Apostles whose guifts were great whose labours were painefull whose visions and reuelations were wonderfull yet he reiecteth not the praiers of the Church as appeareth in this place and l Phil. 1 19. Phil. 1 19. I know that this shall turne to my saluation through your prayer and by the helpe of the spirit of Iesus Christ So then the excellency of any member and worthinesse of the cheefest in the Church doth not exempt him from standing in neede of the Prayers of the poorest Christian and lowest part of the Church Nay the greater and higher and more eminent any man is the more he hath need to be praied for and commended to the grace of God inasmuch as he is set in a more slipperie place he lyeth open to greater daunger and is exposed to stronger tentations and assaults of Sathan then those that are in a lower place and a meaner condition Such then as excell others in guifts or calling ought to desire the prayers of the faithfull which auaile much if they be feruent no lesse if not more then others Note also the great necessity and force of prayer that all persons as well high as low stand in neede of it Lastly let euery one labour to haue a feeling of his owne want of the supplication of others yea the higher we are set the greater will be our fal if we be not strongly assisted by all such meanes as God hath left to further our saluation and deliuerance out of troubles that hemme vs in on euery side Hitherto of the obseruations Now let vs come to particular doctrines Moreouer also prepare me lodging He requireth in these words of Philemon an entertaining of such as are destitute and driuen out of house and home for the Gospels sake as if he should say when any of the poore Saints are banished persecuted and put to great extreamities as the World doth alwaies carry an hard and vnmercifull hand toward them be carefull to receiue them cheerefully and to minister al comfort ye can vnto them willinglie The word therefore vsed in this place hath a generall signification and containeth all duties belonging to the entertainement of Strangers And by Strangers we meane not such as ordinarily come to visite vs nor such as trauaile about the businesse of this life and take vp their lodgings in Innes or Tauernes but such as fly from place to place and are compelled against their wils to leaue Countrey or Kindred or House for the Gospels sake The word vsed in this place is not to be restrained to giuing of them lodging as if they had discharged so much as could be required of them but vnder that all duties of the same kind and nature are comprehended as Meate Drink Apparrell and all other thinges necessary for them These the Apostle knew would be ioyfully yeelded by Philemon to him and all other the faithfull especially such as labour in the word and Doctrine Doctrine 1. Hospitality is diligently to be vsed practised of all the Children of God Hereby we learne for our instruction that Hospitality that is the curteous and ioyfull entertainment of distressed Strangers is to be vsed and practised diligently by all the Children of God The succouring of Straungers that are destitute especiallie the poore Ministers that are imployed or would be imployed in the affaires of the Church is required of vs. This we see in the examples of sundry of the faithfull one very famous among the rest is the Shunamites Wife m 2 Kin. 4 8 9 Who called the Prophet of God to her house to eate Bread and she said to her Husband Behold I know now that this is an holie Man of God that passeth by vs continually let vs make him a little Chamber with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. This is it which the Prophet Esay commendeth Chapt. 58. 7. Is not this the fasting that I haue chosen n Esay 58 7. to deale thy bread to the hungry and that thou bring the poor that wander vnto thine house When thou seest the naked that thou couer him hide not thy selfe from thine owne Flesh This is noted as a part of the innocency and integrity of Iob Chapt. 31. o Iob 31 32. The stranger did not lodge in the street but I opened my doores vnto him that went by the way The like wee might say of of the Woman of p 1 King 17. Luke 10. Iohn 11. Luke 19. Actes 16. 2 Tim. 1. Sarepta that entertained Eliah in the time of famine of Lazarus and his Sisters that receiued Christ into their house of Zacheus who lodged him ioyfully of Lydia who intreated Paul and his Compaons to come into her house and to abide with her of Onesiphorus who sought out the Apostle diligently refreshed him oftentimes and was not ashamed of his Chaines All these examples Registred and recorded in the Olde and New Testament teach vs that God requireth it as a speciall dutie at our handes to entertaine lodge and refresh such poore Straungers as are constrained to wander vp and downe either for preaching or professing of the Gospell Reason 1. This dutie is vrged vpon vs by diuers reasons in the holy Scriptures First it is to be practised of vs because it is the commandement of God that wee should loue and lodge strangers and shew all pitty and compassion toward them to succour them in their necessity This is it which Moses saith Deut. 10. q Deut. 10 19 Loue ye the Stranger for ye were Strangers in the Land of Aegipt Herevnto commeth the rule of the Apostle Rom. 12. r Rom. 12 13. Distribute to the necessities of the Saintes giue your selues to Hospitality This is the precept of the Apostle Peter Chapt. 4. Å¿ 1 Pet. 4. Be ye harborous one to another without gruding Seeing therefore God commaundeth it is our part to obey and submit our selues to his will and pleasure Reason 2 Secondly as God requireth this duty of vs so wee haue his owne example to teach it vnto vs.
when once he was in Hell to cry vnto Abraham to haue mercie on him and to Send Lazarus that he might dip the tip of his Finger in Water and coole his Tongue tormented in that flame but in his life time hee had shewed no mercie hee had denied the Crummes that fell from his Table and therefore now no mercie is shewed to him all comfort is denied vnto him Thus shall it bee with all that are enemies to the distressed Saintes that are constrained to wander without any certaine dwelling as poore straungers from place to place to saue their liues with losse of their Liuings God shall measure out to them as they haue measured to others then shal they condemne their folly that is past and repent of their Crueltie when it is too late For I hope through your Prayers I shall be bestowed vpon you Heere the Reason is rendred wherefore the Apostle requireth Philemon to prepare to entertaine him comming as a Stranger vnto him because hee was in hope that their prayers should preuaile with God for his deliueraunce out of prison It was the duty of the Church to make prayer and supplication to God incessantly for him to see if he would be intreated to release him out of prison and to deliuer him from the mouth of the Lyon Touching the effect of them the Apostle declareth that they were not powred out in vaine but it should vndoubtedly come to passe that God being stirred vp by the prayers and desires of the faithfull would graciously heare them speedily procure his safety and freedome Doctrine 2. The prayers of the faithfull are auaileable for themselues others both to obtaine blessings and to remooue iudgements From hence wee learne that the prayers of the faithfull made to God are very auayleable and effectuall The supplications of the Godly that come from a faithfull heart and proceed from lips vnfaigned are not ydle and vnfruitfull but of great power and force with God as well to obtaine the blessings which they want as to remooue such plagues and iudgements as are heauy vpon them The Testimonies that might be brought to proue this point are infinite The prayers of Abraham a Ge. 20. 18. preuailed to heale Abimelech and his seruants The prayers of Abraham should haue preuailed if ten righteous persons had bin found in Sodome The course of the Sunne and Moone were stayed b Ioshua 10. by the prayer of Ioshua till he was reuenged of his enemies Isaac prayed for c Gen. 25 21. his wife because she was barren vnto the Lord and the Lord was entreated of him and Rebekah his wife conceiued so that she became fruitfull and had two sonnes giuen vnto her of whom came two Nations Eliah by prayer obtained Raine which had bin d 1 Kings 17. Iames 5. with-held from the earth three yeares and sixe moneths So did Hezekiah the continuance of his life for fifteene yeares The Church by prayer e Acts 12. 1 2 obtained the deliuerance of Peter out of prison when as he should haue bin brought foorth to the place of execution and slaine as Iames was This is that which the Apostle Iohn setteth downe Iohn 5 14 15. This is that assurance that wee haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him These consents of holy Scripture teach vs that the prayers of the faithful are the means and Instruments appointed of God to obtaine his blessings for vs and to remoue his iudgements farre from vs and others Reason 1. And as the examples are many that might be alledged so the reasons are many that might be produced to settle this truth in our hearts First of all our Prayers do delight the Lord exceedingly he loueth to heare our voyce as the Father doth to heare his Childe True it is the grace of Praier is his owne guift yet he smelleth the sauour of it as sweet Incense he heareth the Harmony of it as pleasant Musicke he accepteth the odour of it as a burnt Offering Heereunto commeth the commendation that Christ giueth to the Church Cant. 2 14. Shew me thy sight let me heare thy voice for thy voice is sweet and thy sight is câ—mely To this purpose the Prophet saith Ps 141 2. Let my Prayer be directed in thy sight as Incense and the lifting vp of mine hands as the euening Sacrifice All the faithfull are to him as the sweet singers of Israell he taketh pleasure to heare them as we doe to heare the best Consort that is among men Reason 2 Secondly true Prayers are of such strength that they do after a sort force the Lord and constraine him to yeeld himselfe as ouercom and vanquished inasmuch as it pleaseth him by this meanes to be conquered They are as mighty weapons whereby all Christians shew themselues valiant Champions not onely to defeat their enemies but to preuaile with God It is noted that Iacob g Gen. 32 24 wrastled with God in the forme of man and hee could not preuaile against Iacob for as God assailed and assaulted him with the one hand so he vpheld and strengthned him with the other He had power with God as it were to ouercom and to â—arry away the praise of the victory Thus shall it be with all the godly who are true Isralites that are feruent in faithfull prayer none shall be able to stand against them God will yeelde himselfe vnto them as it is said he could not preuaile against Iacob The like we see in Moses Exod. 32 9 10. to whom the Lord said h Ex. 32 9 10. I haue seene this people it is a stiffe-necked people Now therefore let mee alone that my wrath may wax hot against them for I wil consume them but I will make of thee a mightie people As if he should haue said thy prayers bind me hand and foot and after a sort take me prisoner so that I am not at mine own liberty thou ouer-rulest me and ouer-maisterest me by thy prayers Hence it is that the Prophet saith i Psal 106 23 He minded to destroy them had not Moses his seruant stoode in the breach before him to turne away his wrath least he should destroy them And the Apostle rehearsing the Christian mans armour of proofe weapons of defence k Ephes 6 18. nameth the Prayers and supplications of the Saints which are not the least part of that Harnesse Reason 3. Thirdly his promise goeth with our prayers he cannot deny the wordes of his owne mouth nor frustrate that which once he hath spoken It is that which the Prophet mentioneth Psal 50 15. Call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me Heere we haue a Commaundement to call on God we haue a promise assurance to be
the holy Scriptures that Peter was euer at Rome Whereby we learne that the Popish Religion is a doubtfull and vncertaine religion their Faith is vncertaine their Hope is vncertaine their Heauen is vncertaine For the supremacie of the Pope and subiection to him is made a fundamentall point of Religion and the beleeuing of it necessary to saluation Bellarmine a Cardinall of Rome q De Ecclesia militante lib. 3. cap. 2. defining the Church maketh it to be a Company of men professing the faith and partaking of the Sacraments vnder the iurisdiction of the Byshop of Rome so that such as hold no Pope are iudged and censured to build vpon a false foundation and therefore to be no true Churches no sound Catholickes no right Christians The cheefe Controuersie betweene vs and the Papists is for the Popes Monarchy and Authoritie ouer the Vniuersal Church which is maintained by many of them as a materiall point and necessarie for euery one to holde that looketh to be saued Which is an Opinion both absurd and ridiculous and vnreasonable The Church Triumphant in Heauen is not subiect to the Pope of Rome The Church of the Old-Testament was neuer subiect to the Pope of Rome The Church of the New-Testament which was when Christ liued vpon the earth was not subiect to the Pope of Rome The Primitiue Church that was in the dayes of the Apostles was not subiect to the Pope of Rome For during all this time there was no Pope of Rome at all and yet there was during al this time a Church or else they must say that the Triumphant Church the Iewish Church and the Christian Church are no Churches at all Moreouer the necessity of subiecting euery soule to this supposed supremacy and pretended primacy doeth blot out of the number of Churches the East-Churches and the South-Churches and leaueth onely the Roman Church to whom the Title least of all belongeth or at least as little as to any of the rest Besides at the death of euerie Pope and in euery vacancie of that Sea which sometimes hath beene no small time the Church should faile and fall for how should the faithfull then bee subiect to the Byshop of Rome when there is no Byshoppe of Rome at all in the World Furthermore when there falleth out a Schisme so that there are two or three Popes that are together by the eares for the Popedome and Prelacie the people are vncertaine to which of them to cleaue and whether of them to obey Lastly it is false that the members of the Church must be subiect to the Pope seeing he is no better nor no other then that Antichrist which the Scripture hath fore-shewed time hath discouered and the faithfull haue felt and suffered Thus then we haue seene that howsoeuer the Romanists make it a principall matter of faith to put our heades vnder the Popes Girdle to bowe our knees to kisse his holye feete and to feare the Thunderbolts of his wrath yet all his iurisdiction is besides the Scriptures nay contrary to the Scriptures seeing Peters Byshopprick and being at Rome is verie vncertaine To say no more If then it be vncertain whether Peter were euer at Rome then it must also be vncertaine whether hee were Byshop of Rome and if it be vncertaine whether he were euer Byshop of Rome then it must also be vncertaine whether the Pope bee Byshop of Rome and his successor in that Sea and if the Popes succession and Dominion ouer the Church be vncertaine his Triple Crowne shaketh and beginneth to totter all which waighty burthens do hang by a twines-thred of Peters beeing at Rome which hath no foot-step or foundation in the Scriptures True it is we dare not directly and peremptorily say that he was neuer at Rome wee know how hard a thing it is to prooue a negatiue yet it is more likely and probable that he was neuer there then that he was euer there the Scriptures being Iudges Who would willingly trauaile in a blinde and vncertaine way where he cannot be assured whether he goe right or wrong But such is the iourney that the popish passengers enter into they walke in vnknown pathes and tread the Mazes of many doubtfull steps The Popish Writers cannot agree r Bellar. lib. 2. cap. 6. de pont Roma in what yeare Peter came to Rome One hath assigned one time Another pointeth vnto another time They agree Å¿ Onuph in Annot post petr not how many yeares he stayed there when he departed from thence how long he sate t Bellar. de pontif Rom. lib. 2. cap. 5. Byshop there who succeeded in his place immediatly after him whether Clement or Linus or Cletus or Anacletus It is made of absolute necessitie by them to receiue the Saeraments yet by their Doctrine no man can certainly know whether he be partakers of them or not inasmuch as they teach that all standeth vpon the Priests intention which can be knowne to none but to God and himselfe Thus we see how weak and wofull a Religion the Romish Religion is and vpon what silly and sandie foundations it resteth Let vs leaue these vncertaine by pathes and tread in the beaten way of the Scripture which cannot deceiue let vs build our faith vpon the rocke which cannot be shaken and forsake that Church that goeth a way she knoweth not and leadeth her Children shee knoweth not whether and teacheth them to receiue she knoweth not what and beleeueth those things which she cannot proue Thus much for the generall Obseruations There salute thee Epaphras my Fellow-prisoner c. These Verses doe containe mutuall salutations with kinde and Christian wishes one toward another This is the winding vp of the whole matter wherein hee reporteth the friendly greetings of the faithfull which they sent to Philemon This we see to be verie common in the beginning of euerie Epistle Doctrine 1. Courteous speeches louing salutations are beseeming the seruants of God From hence we learne that courteous speeches and friendly salutations are to bee vsed of one Christian toward another whether present or absent All kinde and courteous dealing ought to be shewed mutually toward each other When Melchizedek met Abraham hee blessed him Gen. 14. When the Angell came vnto Gideon he saluted him thus t Iudg. 6 12. The Lord be with thee thou valiaunt Man When Boaz in haruest time came among his Reapers u Ruth 2 4. he said vnto them The Lord be with you and they answered him The Lord blesse thee that is so soone as he saw the Labourers that reaped his fields hee beganne kindly to salute them and to wish them well they likewise returned the like answere backe againe as an Eccho vnto him The Angell Gabriell being sent of God vnto the Virgin Marie he saide vnto her Luke 1 28. Hayle thou that art freely beloued the Lorde is vvith thee blessed art thou amongst Weomen When Christ sent out his Apostles and gaue them Commission
iudgement of God punishing sinne with sinne and recompencing great vengeance vpon their heads that start from the Faith as a deceitfull Bow and renounce that truth which they haue solemnly professed Let these punnishments be alwaies before our eyes so often as we begin to slake our course and to grow negligent and secure that so we may begin to renew our couenant with God and to recouer our selues from the pit of Apostacy into which we were falling Vse 2. Secondly this Doctrine teacheth the difference betweene those that are truely godly and religious and such as are Hypocrites Such as professe well for a time and afterward slide backe are like the Grasse or Corne that groweth vpon the house top which flourisheth and waxeth greene for a season but it decayeth incontinently and commeth not to any seasonable ripenesse Howsoeuer therefore there be a great likenesse and a neere resemblance betweene the faithfull and the Hypocrite yet God will haue the one discerned from the other and Hypocrisie to be laide open and seene in his colours as it is This is that vse which the Apostle Iohn maketh of this doctrine Chapt. 2. where comforting the Church against the offences and stumbling blocks that were rise and common in those daies and perswading them not to be terrified with the falling backe of certaine he maketh it plain that albeit they had place in the Church as corrupt humours haue in the body yet they were neuer of the Church Whreeupon hee concludeth ſ 1 Iohn 2 19. This commeth to passe that it might appeare that they are not all of vs. Would wee therefore know who are Hypocrites And would we haue eyes to see them and iudgement to discerne them Behold heere a plaine marke and euident token to bring vs to a perfect vnderstanding of them they shall not alwaies deceiue the Church they shall not alwaies couer their faces with the Vizard of holinesse they shall in the end be made euident to all men that euery one may point at them with the finger and say This is an Hypocrite this is a Dissembler this is he that went about to deceiue both God and Man but now he is reueiled that al men may looke vpon him and hisse at him On the other side it is a notable priuiledge of a man truely sanctified to bee constant and continually set vpon good thinges to perseuer in good things and neuer to repent of the doing of them he buildeth his house vpon the rock and therefore no blasts or tempests of temptation can ouerthrow it He receiueth the seede into good ground and therefore it taketh roote downeward and beareth fruit vpward with patience he is carefull to please God in the duties of both Tables both of holinesse and true righteousnesse and therefore he shall neuer be remoued Vse 3. Thirdly seeing many begin well that are as a morning Cloude which is quickly scattered and therefore do not continue we learn not to be offended when we see any or many faint or fall away nor to bee discomforted whē we haue examples before our eies of those that haue professed the saith and beene thought zealous aboue many others who nowe are falne into a deepe or rather a dead sleepe that no life of Gods spirit appeareth to be in them Thus it hath alwayes beene in the Church thus it is at this present thus it will be heereafter When Samaria had receiued the Gospell t Acts 8 13. Simon Magus himselfe beleeued also and was baptized and continued with Phillip wondered when he saw the signes and great Myracles which were done yet notwithstanding this embracing of the faith was but as the flash of Lightning which suddainly appeareth and presently vanisheth as appeareth by his offering of money to buy the Graces of the Spirit u Verse 20 23. and by the answer of Peter denouncing an horrible curse against him renouncing him for hauing any part or fellowship in that businesse discouering the hypocrisie of his hart and manifesting to all men that he was in the gall of bitternesse and in the bond of iniquity The like we might say of Hymenens Phyletus and Alexander x 1 Tim. 1 20. and 2 Tim. 2 17. and 4 14. mentioned by Paule in his Epistles to Timothy they were counted famous and esteemed as Pillers of the Church yet they fell to renounce euerlasting saluation which was purchased for vs by our Lord Iesus Christ Let vs all heerby be wise and warned and take heed that we build not vpon men least the foundation sinking and shrinking downe we fall and perish with it True it is they shall greatly be punished that lay a stumbling-blocke before others giue occasion vnto them to fall to depart from the faith yea it were better that a Mill-stone were hanged about their necke and they drowned in the sea then one of the members of Christ be offended Woe therefore shall be to those that giue a scandall to the Church yet such as follow them and forsake the fellowship of the Saints through their euill example cannot be excused Wilt thou refuse thy Corne because thou seest much Chaffe and Trash mingled with it No man must forsake the Church because hee seeth offences to arise in it euery man must labour with himselfe to be good Corn and then the Chaffe shall hurt vs nothing at all And albeit we see some fall away and make a separation euery day the Church looseth nothing but is made more pure and perfect euen as it hindreth not nor hurteth the Wheat that the Tares wither away When we behold those that were chiefe men reputed as Angels in comparison of others to fall as Lightning from Heauen let vs not be dismayed or discomforted thereby though men turne as the winde and the Weather-cocke let vs stand fast and build vpon the rock that can neuer be shaken Albeit wee may point out thousandes on the one side and ten thousand on the other side let vs not feare the falling of the Church which standeth vpon a sure and certain foundation Thus doth the Apostle comfort Gods people when sundry made Shipwracke of their faith and fell into Apostacy x 2 Tim. 2 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his If men shew their frailty and be as a Reede shaken with the winde it is no maruell nor new thing we rest not vpon them we builde not our Faith vpon our Teachers that haue beene the meanes of our conuersion so that if they should reuolt and renounce the doctrine that they haue preached we must not go with them nor follow after them Indeede we should be greeued to see those that seemed forward to turne cleane backward and as we ought to reioyce to see the Church of God encreased so it cannot but trouble vs to haue it diminished notwithstanding this must bee our comfort that God will maintaine his Church and keepe al
those safe and sure which he hath chosen to himselfe As for others that are vnconstant and giue ouer they were neuer true beleeuers but Hypocrites which heere are for a season mingled together vntill the time of separation But the guiftes of God bestowed vpon his people whose saluation is surely laide vp with him z Rom. 11 29. are without repentance Our Sauiour handleth this point at large a Iohn 6 37. and 10 28. Iohn 6 and 10. All that the Father giueth me shall come to me and him that commeth too me I cast not away And againe in another place I giue vnto my sheepe eternall life and they shall neuer perish neither shall any plucke them out of mine hand my Father which gaue them me is greater then all and none is able to take them out of my Fathers hand So then whensoeuer any among them that were iudged most forward and vpholders of others giue backe and become vnbeleeuers we must not by and by dreame that the Church of God falleth he will alwaies haue a people to call vpon him and worship him b Psal 72 4. so long as the Sunne and Moone endureth from generation to generation The Church is grounded vpon God and vpon no condition of man Our saluation is setled vpon the election of God and founded vpon his vnchangeable decree which can neuer be altered or disappointed Vse 4. Fourthly seeing the Church hath alwaies had back-sliders we learne heereby to beware of all allurements and entisements that may be meanes to draw vs backe from the truth which we haue imbraced Demas of whom mention is made in this place had beene in good account he hath an excellent witnesse euen of Saint Paules mouh to be an helper to the truth Is it a small commendation to be called the fellow of such an Apostle Is it a little matter to be set vp in the middest of the house of God as a burning Lampe or a shining Candle to giue light to others in the Church yet after all this estimation that was had of him he loued the world better then the word Let vs therefore walke warily and looke vpon our selues in the person of this Demas as in a looking Glasse who is cast in the teeth with his imbracing the profit and pleasures of this life that hindred him in the worke whervnto he was called We must take heede that thinges present do not swallow vp the loue of thinges to come as they doe in many who wax colde and haue no desire of the Kingdome of Heauen These are they that haue their eyes so dazeled and darkened with these flitting thinges that they breake out in an admiration of them and say It is good for vs to be heere but neuer thinke that these delights must haue an end and that the world shal be restored The Apostle Paule teacheth vs that the present estate of the world is like a woman in trauaile c Rom. 8 22 Rom. 8. We know that euery creature groneth with vs also and trauaileth in paine together vnto this present The Creatures as now they abide are not in their perfection by reason of Adams sinne which brought in al disorder and confusion There is nothing but is subiect to vanity and misery euery thing hath some blot of corruption What a shame then is it for vs that are the Children of God and haue receiued the first fruits of the Spirit not to draw toward perfection and not to keepe company with the sencelesse Creatures Let vs learne so to loue the truth as that we prize it aboue all corruptible thinges that must haue an end so as this present world may not stay vs from desiring and longing after spirituall blessings Among all the baites and snares wherewith many are taken nothing is so dangerous or so common as the loue of this world Take a veiw of many that did runne well but now runne not at all and you shall finde they are right Demasses the world is a beame in their eyes that they cannot see a Thorne in their feete that they cannot walke a canker in their mouthes that they cannot speak a clogge to their consciences that they cannot proceede and a snare to their soules that they cannot profit or prosper in good thinges Our daies are full of two many examples of men that are fallen into a deepe sleepe of carnall security so that nothing can wake them Others there are that shrinke backe for feare of troubles and crosses as it may appeare this Demas also did He saw many stormes come toward him and he thought it best to put into some Hauen or harbour In the time of peace and prosperity in quiet and ioyfull times and in such golden daies as our eyes haue seene and our hearts haue enioyed many will seeme and doe seeme to perseuer in the faith and to embrace the word but when the Sunne ariseth in his strength and persecution commeth for the wordes sake by and by they are offended Sathan is priuy to this corruption lying hidden in our Nature For when as God said vnto him b Iob 1 8 9. Hast thou not considered my Seruant Iob how none is like him in the Earth An vpright and iust Man fearing God and eschewing euill He aunswered the Lord and said Doth Iob feare God for nought Thou hast blessed the workes of his handes and his substance is encreased but stretch out now thine hand and touch all that he hath to see if he will not blaspheme thee to thy Face We see heeerby that God will haue those that thinke they beleeue and would haue others to thinke so also to be tryed and knowne what they are Dost thou make shew of Religion Dost thou glory in thy profession It pleaseth God to offer thee the meanes and occasions to try thee he sendeth the persecution of the tongue thou art reuiled scorned slandered and derided for professing the truth for hearing the word for frequenting of Sermons and then it commeth to passe that rather then they with endure these crosses they shrinke away and strike hands will euill men and embrace the friendship of this present euill World Thus we see how Sathan busieth himselfe to vndermine vs and to ouerthrow vs and what tentations he setteth before vs on the right hand and on the left hand on the right hand the profits of the World and the pleasures of the Flesh on the left hand crosses and persecutions for the words sake These are the meanes that he vseth these are the allurements whereby he preuaileth these are the discouragements whereby he terrifieth vs. Vse 5. Fiftly seeing we are ready to reuolt and slacke our peace that wee haue runne toward the marke that is set before vs let no man be secure and carelesse or presume too much vppon his owne strength as though it were vnpossible for him to fall but let euery man grow circumspect and beware of Carnall securitie Hence it is that the Apostle
they are in death Å¿ Dan. 5 6. like Belshazzar who in the middest of his Feast and fulnesse saw the hand-writing vpon the wall as a Prognosticate of his destruction Lastly albeit they haue the blessings of God and keep them in bondage yet withall they possesse the Cursse of God which alwaies waiteth vppon them and is ready to seize vpon them The Theefe liueth alwaies in feare of the Iudge and of the day of Assises so doe these men liue in continuall daunger of Gods Iudgement and punnishment which shall one day meete with them Sixtly obserue that he desireth grace to rest in their spirits and albeit he meane heeereby their whole persons as we haue shewed before in setting downe the Interpretation of the wordes yet heereby he assigneth the proper Seat of Grace to be the Soule For the Grace of Christ is an inward and spirituall thing and therefore taketh vp the inward and spirituall part of man Indeed when once grace is entred into the heart and sitteth there as a Queen to order all our thoughts and affections it wil spread it selfe through the whole man and afterward as it were goe out of the dores into the outward actions We see heereby where grace is especially felt for as the Soule is the subiect of it so the Soule hath the especiall feeling of it Our Iustification and forgiuenesse of sinnes the peace of conscience which passeth all vnderstanding is felt in the Soule yea Glorification and eternall life throgh Iesus Christ is felt in the Soule This teacheth vs to labour earnestly t Heb. 13 9. to haue grace in the heart that from thence it may flow into all our actions It is not enongh to haue gratious tongues gratious wordes gratious mouths we must first haue grace within and giue vnto God our heartes Nothing is more detestable to God and man then Hypocrisie there appeareth grace without but there dwelleth none within there is great shew but little truth or rather no truth at all Lastly obserue with me the last word whereby the Apostle shutteth vp the Salutation and the whole Epistle to wit Amen This is set downe in a word and yet it containeth more then the prayer it selfe For in prayer we testifie our desire by this we witnesse our Faith By this we obserue that vnto our requests and petitions in prayer must be ioyned Faith and Beleefe that God will grant the thinges craued This appeareth in the Prophet u Psal 89 52. Psal 89. Praised be the Lord for euermore So be it euen so be it Wee are taught thus to shut vp our prayers by Christ our Sauiour in that platforme which he hath left vs. Thus the Apostle closeth and concludeth his Epistle x 2 Cor 13 13 The grace of our Lord Iesus Christ and the loue of God and the communion of the Holy Ghost be with you all Amen And indeed praier auaileth onely in them that beleeue y Iam. 1 6 and 5 16. It is the prayer of faith preuaileth much if it be feruent yea we must aske in faith and not wauer if we thinke to obtaine any thing at his handes From hence we learne that we ought alwaies to labour to giue assent to Gods promises when we pray and to striue against doubting and infidelity All the promises of God z 2 Cor. 1 20. are in Christ yea and are in him Amen vnto the glory of God through vs. This we see in the Father of the Child possessed Mark 9. When Christ Iesus said vnto him a Mark 9 23. 24. If thou canst beleeue all thinges are possible to him that beleeueth he answeared Lord I beleeue helpe mine vnbeleefe To pray without Faith is not to pray at all And to say Amen in the end of our prayers and yet to pray with doubting and without beleeuing is to make a lie and to teach our tongues to deceiue our hearts For this is a great iarre and discord when infidelity is in the heart and faith in the tongue when inwardly we wauer and outwardly the mouth vttereth Amen More-ouer so often as we vse publike prayers they must be pronounced and deliuered with that plainenesse feeling and zeale as that the people being thereby moued and their faith and affections going with that which is deliuered and prayed for may answere Amen vnto that which is desired This is it which the Apostle toucheth 1 Cor. 14. b 1 Cor. 14 15 16. I will pray with the spirit but I will pray with the vnderstanding also I will sing with the spirit but I will sing with the vnderstanding also Else when thou blessest with the Spirit how shall he that occupieth the Roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou saiest This reprooueth the Popish and Romish Liturgy that vse in diuine seruice a strange and vnknowne tongue whereby the people are nuzeled in ignorance and can receiue no c 1 Cor 14 19 1â— edification or instruction And heereby consider the deepe deuise of the Deuill how farre he hath preuailed in this false Church For when he saw he could not thus farre haue the vpper hand as vtterly to cast the word out of the Church and to take away the vse of prayer when he perceiued it to be vnpossible to roote out the word of God and to abolish the inuocation of his holy name he fell to worke another way and that is to suffer the thinges to remaine and to take away the right and profitable vse of them so that albeit the word is read it is read without knoledge and albeit prayers be made yet they are made without comfort Thus the names of the worde and prayer remaining the benifite of them is taken away The like we might say of the Sacraments especially of the Supper of the Lord they will seeme to haue it yet in truth they want it to allow of it and yet they destroy it and abolish it If the Deuill should vtterly remoue these thinges out of the way so that the names neither of the word nor of prayers nor of the Sacraments were heard among them all men might discouer this deceit no man would easily be seduced by this palpable grossenesse but he is a more cunning worke-man he can hide his snares from being seene so that he will not haue them vtterly remooued and renounced that the people might say we haue the word reade vnto vs wee haue good prayers saide among vs we haue the Sacraments with vs yet all is done in a strange manner the Priest vseth a strange tongue and the people are nurtured in strange ignorance For the word is heard ignorantly praiers are made ignorantly and the Sacraments are receiued ignorantly The whole frame of the Popish Religion is maintained by ignorance Thus much of the generall obseruations that might be enlarged and farther amplified which I haue briefly pointed out and albeit all of them be very pertinent yet I will
in this manner passe them ouer Now let vs handle the perticular Doctrine that ariseth from this Salutation The grace of our Lord Iesus Christ be with your Spirit Amen This is the last clause of the Epistle wherein he wisheth the same that he did in the beginning to wit the grace of Christ If there had beene any more notable or excellent blessing to craue and desire for him then this grace of Christ no doubt he would haue asked it and should haue obtained it for him Hee would haue made some mention of it either in the beginning or at the latter ending or in some other place of this Epistle But seeing we finde no other blessing rehearsed or required beside this grace of Christ it is most certain the Apostle knew no greater or better guift then this grace of christ And indeed he which nameth and commendeth the grace of Christ doth except or exclude nothing which is good for vs or profitable vnto vs either in this life or in the life to come For the grace of Christ whereby we vnderstand the free fauour of God which we by no duties or workes haue deserued or can any way deserue comprehendeth vnder it as it were within the compasse of it euery good thing and euery perfect guift For the spirituall blessings of God as Remission of sinnes Iustification Sanctification and eternall Life doe all flow from this grace as from a Fountaine Now it is called the grace of Christ and that fitly and worthily because he hath obtained it for vs by the price of his owne precious bloud he hath deserued to haue the same bestowed vpon vs. For the grace of God the Father properly belongeth vnto him and Christ Iesus his naturall sonne in whom alone he is well pleased is the Treasure Store-house of his Father by whose hand is bestowed whatsoeuer is bestowed vpon vs. Doctrine 1. Spirituall thinges are to be prayed for and preferred before earthly thinges Seeing therefore the Apostle maketh so great reckoning of this grace that he speaketh of it first and last and remembreth it in the beginning and in the ending and sendeth this Salutation vnto him wee learne from hence that Spirituall thinges are to be prayed for and preferred before earthly thinges they must haue the first place and earthly thinges be set in the last place This appeareth in that forme of blessing which God prescribeth vnto Aaron and to his Sonnes d Num. 4 6 23 24. Thus ye shall blesse the Children of Israell and say vnto them The Lord blesse thee and keepe thee the Lord make his face shine vpon thee and be mercifull vnto thee The Lord lift vp his countenance vpon thee and giue thee peace Heere we see what the Priests and Leuites were especially to craue to wit the fauour of God and his free grace This is plentifully prooued in the Psalmes of Dauid as Psal 4. e Psal 4 6. Many aske who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs where he sheweth that the multitude call for Riches and Honour and Pleasure and account them the onely good thinges but the godly preferre the fauour of God before all and make it their chiefe felicity And in another place f Psal 80 3. Turne vs againe ô God and cause thy face to shine that we may be saued The Church was now in affliction they wanted temporall blessings yet their chiefe desire was to feele the louing countenance of God to shine vpon them This appeareth farther vnto vs in the Lordes prayer left vnto vs by Christ our Sauiour to direct vs to pray he teacheth and prescribeth this order vnto vs that g Mat. 6 9. we first of all aske such thinges as concerne God and his glory and then those thinges that belong to our selues Thus are the prayers directed that the Apostle Paule maketh and offereth vp for the Churches to which he writeth he craueth aboue all thinges grace and peace he desireth that they might haue h Ephe. 1 7 3 16. Collos 1 9. the Spirit of wisedome and of reuelation that the eyes of their minde may be lightned that they may be strengthened in the inner man Yea this is so plaine and pregnant a truth that the very Heathen in their best meditations haue confessed i Virgil. eclog. 3. A loue principium this that God must haue our first thoughts and the beginning of all our workes who blesseth those that are so begun and giueth vnto them good successe If all these Testimonies produced out of the Old Testament alleaged out of the New and confirmed by the vniforme consent of the Gentiles be laide together wee may gather from thence that in our praiers and iudgements we are to preferre and desire especially and principally spirituall things Reason 1. If any doubt remaine in vs let vs consider the reasons that so it may bee remooued First Spirituall and Heauenly blessings are beyond all comparison more excellent and bring more sound ioy of heart then earthly blessings can doe The Prophet testifieth this by his owne experence k Psal 4 7. Thou hast giuen me more ioy of heart then they haue had when their Wheate and their Wine did abound The thinges of this life are corruptible the thinges of the life to come are incorruptible The Apostle Peter speaking of the inheritance of eternall life calleth it l 1 Pet 1 4. immortall and vndefiled and that withereth not reserued in heauen for vs. But among the earthly Treasures what more excellent then Gold Yet he calleth it m 1 Pet. 1 7 18. the Gold that perisheth and afterward Ye are not redeemed with corruptible thinges as Siluer and Gold from your vaine conuersation but with the precious bloud of Christ as of a Lambe vndefiled and without spot If then all worldly thinges euen those that be most pure and precious be transitory and corruptible they are not chiefly to be esteemed Reason 2 Secondly howsoeuer the wedge of Gold preuaileth much with men and can in a manner doe all thinges yet it is of no force with God it cannot remoue his iudgements or turne away his wrath from vs it cannot redeeme or pay the ransome of one Soule we were boght with a greater price Hence it is that the Prophet saith n Psal 49 6 7. They trust in their goodes and boast themselues in the multitude of their Riches yet a man can by no meanes redeeme his Brother he cannot pay his ransome to God If riches that can doe much could doe this then the richest should be the happiest and the poorest men should be the most miserable But this standeth not with the will and wisedome of God To this purpose the Prophet Ezekiell saith o Ezek 7 19. Zeph 1 18. They shall cast their Siluer in the streetes and their Gold shal be cast farre off their Siluer and their Gold cannot deliuer them in tht
haue practised nor the example of the Church at Hierusalem hath warranted To this Pestilent and poysoned Sect of detestable Heretiques we may ioyne as Cozin-Germans those mischieuous and miserable Male-contents that hold in word the lawfulnesse of priuate possession but follow in practise the vnlawfulnesse of more then an Anabaptisticall communion These are they that bring discontent to see others enioy more then themselues endeuour by vnlawfull and vngodlie actions to bring in an equality of all thinges pulling downe Hedges filling vp of Ditches burning of Houses remoouing of Markes breaking downe Fences digging downe Enclosures dispaling and disparking the boundes of Landes and laying all things common as they did in the Insurrection of f In the raigne of Richard the second Wat Tyler Iacke Straw and many others which we haue seene or heard done in our daies yea many idle and disordered people hoped and looked for a commotion in the latter daies of our late Soueraigne For as Esau hating his Brother and thirsting after the murther of him thought in his mind g Gen. 27 41. The dayes of mourning for my Father will come shortlie then will I slay my Brother Iacob so these ryotus routs of Rebels intending to fish in troubled waters and minding to make a prey of the richer sort said among themselues The daies of mourning for Queen Elizabeth will come shortly then we shall haue enough then we shall make the Churâ—…es pay for all then we will want nothing that is to be had Let vs take heed of such vngratious person as begin a conspiracy and lay the foundation of an Insurrection Though they call vs to come with them and would haue vs to ioyne in league with them let vs beware we cast not in our lot among them nor walke in the way with them for their feete run to euill and their broad paths are the beaten paths of death Vse 2. Secondlie seeing euery man hath a state in his own goods it teacheth vs this duty that we ought to be content with that portion which we haue be it more or lesse be it small or great be it a simple or a worthy portion and to be by all meanes thankfull for it considering with our selues that the difference of places Lands Possessions with the properties thereof be of God and are to be acknowledged as his guift True it is men do sometimes encrease their wealth by vnlawfull meanes by robbing and wronging of others to their owne condemnation but then they want comfort and peace in the possessing of them they cannot say they eate their owne Bread they cannot esteeme God to be their helper Let vs hate such wicked shifts and renounce from our hearts all deceitfull dealing Let vs seeke for a blessing vpon our labour at his handes that is the disposer of all thinges in Heauen and Earth Let vs learne h 1 Tim. 6 6 7 8. That godlinesse is great gaine if a Man bee content with that he hath for we brought nothing into the World and it is certaine that we can carry nothing out therefore when wee haue food and rayment let vs therewith be content This is it which the Apostle teacheth Heb. 13. i Heb. 13 5 6. Let your conuersation be without couetousnesse and be content with those thinges that yee haue for hee hath saide I will not fayle thee neither forsake thee so that wee may boldly say The Lord is mine helper neyther will I feare what man can doe vnto me Wee shall neuer deale faithfully with the goods of other men nor for Conscience sake abstaine from wrong and Iniustice vntill we rest contented in our hearts with things present and depend by Faith vpon Gods prouidence knowing that hee hath by his gracious promise bounde and charged himselfe with vs and for vs in all thinges necessarie as well for our bodies as for our soules He is a mighty God and a mercifull Father that neuer fayleth nor forsaketh his Children that trust in him that call vnto him that depend vpon him If this Faith be in vs it will swallow vp many cares and consume many feares which distract and distemper vnbeleeuers in this life Let not our heart thercfore be addicted to Couetousnesse nor let vs suffer our selues to be carried away from God by the greedy and gaping desire of Riches nor seeke to augment them abound in them by vnlawful means nor possesse them with vexation of mind or with affiance in them But let vs rest in our seuerall Callings and conditions of life with contentation and a quiet Conscience not swelling in heart or disquieting our selues in vaine with longing after an higher state and standing then the Lord hath allotted and allowed vnto vs. If once our affections ouer-flowe the bankes of our present conditions so that we cannot vse with thankfulnesse that which we haue receiued we can neuer be perswaded to bee contented but wee will not stick now and then to borrow of the Law of equity shifting prouiding for our selues what wayes wee can without difference and breaking out into vnhonest and vnorderly courses without conscience Let vs therefore k Rules to be remembred to worke in vs contentation for our better instruction in this point lay vp in our hearts these few Rules followes to worke in vs contentation First that all of vs enioy more then we deserue and can iustly challenge at the hands of God If we would haue a crum of bread wee must craue it of him and say l Math. 6 11. Giue vs this day our daily bread Secondly that we oftentimes doe want outward thinges because we esteeme no more of inward graces and spirituall blessings We haue no promise of God to bestow vpon vs earthly gifts any farther then we aske by praier and seeke by faith heauenly things according to the saying of Christ m Math. 6 33. First seeke the Kingdome of God and his righteousnesse and all these thinges shall be ministred vnto you It is therefore Gods great iudgement vpon such gracelesse and thanklesse men as contemne these thinges that belong to a better life that oftentimes they are brought to feele the want of the transitory things of this life Thirdlie that it is a great subtiltie and pollicy of Sathan to inueigle and intangle our mindes with the desire of such benefits as we want thereby to cause vs to murmure and to mooue vs to distrust for them and to disgrace the present benefits which we enioy and so to prouoke vs to be vnthankefull The people of Israell abounded plentifully in many great blessinges in the Wildernesse and tasted liberally of Gods goodnesse yet n Exod. 14 11 and 15 23. 16 2. 17 2. when they suffered the least want of Water or Bread and had not their lusts satisfied at their owne desire they did breake out into impatiency of spirit and forgate the mighty works that he had done for them Their present want made them to