of Princes in troubling of Common-wealths in plotting and practising of Treasons in murthering of Princes and in setting all things in an vprore Thirdly the Bope vsurpeth a power to free subiects from their allegeance and their oath of obedience as appeareth by the Popes two Breeues that hee sent ouer forbidding his popish Catholickes to sweare homage and fidelitie to the King Fourthly their teachers of popish Diuinity publish and maintaine manie Treasonable positions tending to the dishonour of Princes and to the ouerthrow of Kingdomes It is well knowne to all the World what Bellarmine hath deliuered in the Controuersies of Religion that he hath published to be read and viewed of all men how basely he hath spoken of Princes and how boldly he hath diminished their authority that he might establish the Popes Temporall Soueraignety He teacheth out of his Doctours Chaire or rather from his Orators Deske o Bellar. de laic lib. 7. cap. De pontif lib. 1. c. 7. et lib. 5. cap. 8. 7. that Princes are rather Seruants then Lords subiect not onely to Popes and Cardinals but to Byshoppes and Priests that Princes haue their authority not immediatly from God nor from the Law of God but by the Law of Nations that Princes may be deposed and dethroned by their Subiects and other placed in their stead that the Pope hath Temporall power indirectly that obedience is due to the Pope for conscience sake but to Princes for pollicy sake That the cause why Christians in former time deposed not Nero the Tyrant and Iulian the Apostata and Valens the Arrian and such like was because they wanted Temporall power and if they had not wanted strength they would not haue wanted will to do it that if Princes go about to turne away the people from their base Roman and Bastard-Catholike Faith they may and ought to be depriued of their dominions Heereunto we might adde many like principles of their deuilish Diuinitie taught in their Schooles and brought into the State and practised by their Disciples out of Sanders p Sand. devisib Monarch lib. 2. cap. 4. who was himselfe an Arch-rebell and perrished in his rebellion that he had raised being not onely a beholder of it but an Actor in it Whereby we see if he had no other matter what we are to esteeme of the Roman Religion namely that it is a counterfeit Religion to be abhorred of all true Christians being the Nursery of Treasons and the Mother of all abhominations which setteth vp the Pope as the great Idoll and Arch-rebell of the World so that he vsurpeth a Supremacy ouer all Ciuill Gouernments in the Earth whereas the true Christian Religion is as contrary to this as light to darkenesse which teacheth to bee subiect to the higher powers for Conscience sake which teacheth to feare God and to honour the King which teacheth all degrees as well q Chrys hom 23. in Rom. 13. Ecclesiasticall as Ciuill to stoop downe to this ordinance of God Our Weapons are Prayers and teares our means that we vse are supplications to God and to Man But these Seducers put downe the honour of Kings and Princes and teach them that depend vpon them to take vp Fire and Sword and all other seditious practises which the God of this World teacheth the Children of rebellion so often as occasion of aduantage and hope to preuaile serueth them Vse 3. Lastly seeing the Gospell doth establish not abolish strengthen not weaken confirme not disanull the ordinances that God hath setled among Men we learne that whosoeuer is a good Christian and hath rightly embraced the Gospell is also a good obseruer of Household Gouernment and of Common-wealth Gouernment which stand with the word of God and the maintenance of peace and humaine society I say then that a faithfull and sound Christian is a good Subiect a good Father a good Maister a good Wife a good Childe a good Seruant a good Common-wealths-man The Church and Common-wealth are as louing Sisters liuing dwelling growing flourishing prospering decaying and falling together We must all consider our common and speciall calling and know that Christian duties and Personall duties must not be deuided the one from the other but bee coupled and ioyned in one man It is not sufficient for a man in common conuersation to be a Christian but he must shew himselfe to be so in his speciall calling A Magistrate must not onely be a Christian but he must bee a Christian Magistrate A Father and Maister must not onely be Christians but they must be Christian Fathers and Christian Maisters It is not enough for vs to be Christians abroad we must not content our selues to be Christians in the sight of others but we must manifest our selues to be so in the administration and gouernment of our particular Families and in the discharge of our seuerall duties toward Wife Children and Seruants This reproueth many that liue among vs who beare themselues abroad as men forward in Religion eatnest in their profession and such as would be accounted to goe before many others yet take a view of them what they are priuately in their owne houses and what duties they performe toward their Families they haue lost the reputation at home that they had abroad and shew themselues to be more carefull to seeme religious and to bee thought great Christians then to be good Christians indeede The like we may say of all Inferiours It is not enough for the Wife the Childe the Seruant the Subiect to shew themselues faithfull and religious openly in the Congregation and other places of resort but they must shew themselues right Christians in their reuerence subiection and obedience toward those Superiours that are set ouer them Euery one hath two callings generall and personall Thus we see that as euery one hath two callings one generall which is the calling of Christianity common to euery member of the the Church the other personall or particular which is the discharge of speciall duties in regard of that distinction made betweene man and man so both these callings must be ioyned together in our life as the body and soule are in one man If one of them be wanting the other is missing If they doe not meete together in one person there is onely a shew of true Christianity but the substance is absent A good Christian therefore cannot be an euill Subiect an euill Seruant If they haue Christ Iesus formed in them it will make them obey for Conscience sake Nay heereby wee see that onely such as feare God are good Subiects others cannot be For the wicked and vngodly doe prouoke God to anger against the King against the Kingdome and to procure the destruction of them both by their sinnes This is it which Salomon teacheth in the Prouerbes r Prou. 28 2. For the transgression of the Land there are many Princes thereof but by a man of vnderstanding and knowledge a Realme likewise endureth long Thus
meanes we can bee pursued after It is not enough to doe good thinges but we must doe them in a right manner we must bee forward and feruent in the doing of them So dooth Paul in this place set vpon Philemon and omitteth nothing that may serue his present purpose Great was the a Exod. 32 19 20 22. zeale of Moses for Gods glory against the Idolatry of the people and afterward for their pardon and forgiuenesse The first Table requireth our loue to God b Math. 22. Withall our heart with all our soule with al our strength and the second Table requireth vs To loue our Neighbour as our selfe so that whether wye performe the duties of the first or of the second Table we must performe them heartily sincerely and earnestly The Prophet Dauid had a zeale as hot as fire c Psal 96 10. So that the zeale of Gods house did eate him vp When we call vpon the Name of God d Rom. 12. Wee are commaunded to be feruent in Prayer In the high work of the Ministery e 2 Tim. 4 2. we are charged to Preach the word in season and out of season to improue rebuke and exhort with all long suffering and doctrine In hearing the word wee are willed to be swift to heare In all the workes of Sanctification we are f Gal. 6 10. warned while we haue time to doe good to all men and to redeeme the time because the daies are euill The Apostle noteth of himselfe touching his owne practise g 1 Cor. 9 19. That to the Iewe he became as a Iew that he might winne the Iewes To the Gentiles he became as a Gentile that he might win the Gentiles to the weake he became as weake that hee might win the weake and he became all thinges to all men that by all meanes he might saue some All which testimonies and consents prooue directly that we must follow after good things diligently Reason 1. The Reasone remaine to be considered First God is delighted with diligence and earnestnesse in our callings and is wont to yeelde a blessing vnto it He promiseth that such h Pro. 2 3 4. As cry after knowledge and search for wisedome as for Siluer and desire it as a Treasure shall vnderstand the feare of the Lord and finde the knowledge of God Earnest Prayer alwaies preuaileth and auaileth much with God Luke 18 2. Iam. 5 16. Feruent zeale addeth wings and maketh it mount vp on high and pierce the Heauens where Lip-labour is lost labour and bringeth nothing but returneth empty to him that made it like the Dew that being raised vp in the day by the beames of the Sunne falleth downe againe in the euening Reason 2. Secondly earnestnesse and zeale are of great waight and force to prouoke others to imitation We must bee examples to them and seeke to draw them to follow vs. This should comfort and encourage vs vnto well doing insomuch as we shall stirre vp other to be like vs and to walke in our steppes This is the reason which the Apostle teacheth writing to the Corinthians i 2 Cor. 9 2. I know your readinesse of minde whereof I boast my selfe of you vnto them of Macedonia and say that Achaia was prepared a yeare agoe and your zeale hath prouoked many Reason 3. Thirdly mens hearts are hardned and their affections frozen they shut their eyes they stop their eares and they turne away their hearts from the truth and therefore in regard of this Iron or Brazen age into which wee are fallen all meanes that can be taken and all occasions that can be vsed are too little though most earnest to worke vpon such tough and rough Mettall This doth the Apostle prophesie of long age when perswading Timothy to wait with all diligence vpon his office hee addeth this as a reason k 2 Tim. 3 4. For the time will come when they will not suffer wholesome Doctrine but hauing their eares itching shall after their owne lusts get them an heape of Teachers and shall turne their eares from the truth and shall be giuen vnto fables Seeing therefore the earnest doing of good thinges bringeth downe a blessing from God prouoketh men to an imitation and seeing many are hard-hearted that they will not easily bend and yeeld it followeth that we are bound to do all good duties that belong vnto vs diligently not carelesly forwardly not faintly feruently not coldly Vse 1. Let vs now see what good Vses may necessarily be concluded from hence First we learne that zeale and forwardnesse is a grace and guift of the Spirit to be commended honoured and magnified in the Seruants of God The Lord himselfe commended and blessed the zeale of Phinehas The Apostle l Gal. 4 18. saith It is a good thing to loue earnestly alwaies in a good thing This reproueth those that reproach it and cannot abide it in others They scorne and scoffe at the Seruants of God for doing their duty and so make themselues culpable of an horrible sinne But let not vs be ashamed of the taunts and reproches of them that hate vs and deride vs because we desire to serue the Lord in the vprightnes of our hearts The time will come when we shall receiue the ioy and they the shame We haue a notable example hereof in Michall Sauls Daughter and Dauids Wife When she not able to comprehend the inward motions of Dauids ioyfull heart leaping and dancing before the Lord bringing home the Arke with shouting of voyce with sound of Trumpet and with gladnesse of heart despised him in her heart and came out to meete him and said m 2 Sam. 6 20 O how glorious was the King of Israell this day c. Then Dauid said vnto Michall It was before the Lord which chose me rather then thy Father and all his House and I will be yet more vile then thus and will be low in mine owne sight Where we see it is and euer hath been the lot of Gods Seruants to be branded and vpbraided for their zeale it was neuer liked of cold and carelesse men that are neuer earnest in any thing but in wickednesse nor forward but in following the prophanenesse of their owne hearts While they delight themselues in the pleasures of sinne and walke in their owne corrupt desires they are earnest enough but when they should practise the duties of godlinesse and shew by their godly conuersation whose Seruants they are there appeareth no life of Gods spirit in them they remaine as dead and sencelesse men Vse 2. Secondly negligence and coldnesse in Religion and in performing the duties of Christianity are great sinnes which wound the Soule and procure the wrath of God The Prophet pronounceth those accursed that doe the worke of the Lord negligently The Church of the Laodicea is seuerely threatned to be Spewed out n Reuel 3 16. of the mouth of Christ because it was neither hot
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
opinions of Heretickes of Arrians of Papists of Atheists of Anabaptists of Libertines and such like that wee renounce all those opinions that derogate any thing from the true worship and honour of God as denying of Christes Godhead his Manhood his Mediation that we abhorre all kind of Idolatry and superstitious seruing of our God Answere But is this the whole conuersion of a man Or is this the perfect worke of Repentance that ought to bee wrought in vs We must goe farther then thus and yet my Bretheren I would we all went so farre Many stand in the midway and haue not proceeded to learne and practise those duties We must hate all ignorance of God and of his word which is the Mother and Mistris of all sinne and error we must loue and embrace the knowledge of God reuealed and offered vnto vs from time to time we must seeke after it as a Treasure wee must receiue it otherwise wee deceiue our selues We must hunger and thirst after the sincere milke of Gods word and account their feete beuatifull that bring it vnto vs we must say Come let vs go vp to the house of God that he may teach vs his wayes and that we may walke in his pathes But do we thus Nay when it is offered doe we not spurne and kicke against it as the Horse and Mule that is without vnderstanding Doe we not mocke and deride the Prophets of God and preachers of the word labouring to instruct vs in the right way and are wee not for the most part made worse and our hearts hardned that wee can receiue no instruction If we loued the light we would delight in it wee would be reformed by it we would be transformed into the obedience of it but our prophane works do testify against vs that we hate both the light and those that are the Authors and the bringers of it I might alledge many other workes of darkenesse that swarme in our liues and make vs swarue from the rule of righteousnesse left vnto vs in the word If we liue in beastly drunkennesse in vnclean lusts in hatred in malice and such like fruits of the flesh we are not yet partakers of a new birth we are not become new creatures we haue not yet put on the new man we cannot do good to any of our brethren When Abraham was to trauell among the Heathen that knew not God among the Idolaters that worshipped not God among the prophane Infidels that were neuer conuerted to God i Gen. 20 11. he saide The feare of God is not in this place and they will slay me for my wiues sake He could looke for no duties of loue no practise of righteousnesse no fruites of humanity toward him to proceede from them that were vnmortifyed vnsanctifyed and vnregenerated It is the great mercy of God to mankind to giue to them his word which restraineth their actions subdueth their affections and ordereth men which otherwise would be outragious Monsters as Wolues Tygers Lyons Beares Buls Bandogs nay Deuils incarnate one to another who beeing left to themselues they would be as Cormorants or Canibals ready to deuoure and eate vp one another being not onely without piety but without ciuility without curtesie without humanity If therefore his word do not alter vs nothing wil nothing can Thus then we see that seeing it is the conuersion of a man that maketh him any way profitable or seruiceable to others we must all labor to be born againe otherwise it had bin better wee had neuer bin borne and wee must seeke true Repentance and the conuersion of the heart otherwise wee shall be vnprofitable members in the Church of God Vse 3 Lastly seeing it is the turning of vs to God that turneth vs to the good of men it serueth as a notable direction vnto vs to teach vs that whosoeuer desireth that such as belong vnto him should be profitable and faithfull vnto him let him labour to plant godlinesse in their hearts and to sowe the seeds of eternall life in their minds It will bee able to minister no comfort vnto thee to see godlinesse flourish in others and to heare of their conuersion to God endeuour to bring it home to thine owne house and to settle it in the doores of thine owne family A better duty thou canst not perform vnto their soules and so vnto them then by this which will bring the blessing of God with it and remoue the curse of God from thee and thy family Who is it if he were asked the question that would be trobled with an vnfaithfull Wife with stubborne Children with vntrusty Seruants or who is it that would not account them the greatest plague and punishment that can befall a man in this life to haue such a dissolute and disordered house If then any desire to be with comfort and contentment matched with a prouident and profitable wife blessed with gracious and obedient children furnished with diligent and dutifull seruants let them seeke out such as truely serue the Lord make choise of such as shew liuely fruites of their vnfaigned conuersion be carefull to traine them in the knowledge of God and to procure their saluation This was Abrahams care and Conscience to instruct such as did belong vnto him and this was the cause that hee had a blessed wife partaker of the same inheritance with him that followed him vp and downe in euerie place as God called him he had a faithfull Isaac ready in all duty to obey him he had carefull and trusty seruants that contented not themselues with eye-seruice but performed their duties in the singlenesse of their hearts as seruing the Lord and not man Would we then haue our Wiues that lye in our bosomes and are giuen as the deerest and neerest companions of our life to be found faithfull vnto vs of pure and chast conuersation louing their children gouerning their house and giuing no occasion to the aduersary to speake euill Let vs make them faithfull to God and endeuour to work true Religion in them k 1 Pet. 3. as they which are heyres together of the grace of life Such a blessed couple were Abraham and Sarah Isaac and Rebecca Zachary and Elizabeth Aquila and Priscilla with sundry others This made the Prophet say l Psa 128 1 2. Blessed is euery one that feareth the Lord and walketh in his waies c thy wife shall be as the fruitfull Vine on the sides of thine house thy children like the Oliue plants round about thy Table Moreouer if we desire to haue our Children the fruite of our own body and the fry of the Church to be good and dutifull vnto vs as euery one wold haue them do their duty to him and will cry out against them when they behaue themselues rudely and vnreuerently let vs be carefull of their conuersion let vs giue them the sweete taste of Religion and let vs teach them this trade of the feare of God We
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
we iustifie them both these belong vnto God and therefore are not to be vsurped by any man We must iudge the best of them according to the rule of Charity l 1 Cor. 13 7. Which hopeth all thinges and beleeueth all thinges We know God reserued to himselfe m 1 King 19 18. 7000. in Israell in the daies of Ahab that neuer bowed the knee to Baall and he hath a few n Reuel 3 4. names yet in Sardis which haue not defiled their garments which shall walke with him in white for they are worthy We may say with the Apostle of them o Acts 17 30. The time of this ignorance God regardeth not but now he admonisheth all men euery where to repent We are not therefore to looke what they haue done but consider what by the word they should haue done and what by the same wee ought to doe And touching the thriuing and prospering of them that neglect this duty this is an Obiection fitter for Atheists then Christians to vse Christ hath taught vs that this is no rule to measure good or euill he sheweth p Math. 5 45. That the Father maketh his Sunne to shine and his raine to fall vpon the iust and vniust vpon the godly and the vngodly The Wiseman hath taught that by outward thinges we cannot q Eccle. 9 1 2 vnderstand whether we be loued or hated of God We see the wicked for the most part prosper more in the World in worldly things then the godly as we read Psal 73. 3 4 5. and Iob 21. 8. 9. Obiect 7. Lastly it is obiected that some which haue beene diligently and duely taught doe yet liue as leudly and prophanely as they that neuer knew any thing of God I answere it may be this is thy wrong and rash iudgement The world speaketh euill of those that will not follow them into all excesse of ryot But let vs grant it to be so yet heerein they play the wrangling Sophisters and Cauillers alleadging a false cause for a true For I am sure this course of learning is not the cause of the loosenesse of their liuing If grace had beene in their hearts it would bee a meanes to make them beleeue and liue better He that knoweth his Maisters will is more likely to performe it then he that knoweth it not nor careth for the knowing of it He that hath his eye-sight is more likely to walke without stumbling and falling then he that is blinde so he that is instructed in the waies of godlinesse hath better meanes to walke in the feare of God then hee that is ignorant and knoweth nothing True it is some that know their Maisters will doe it not some that haue their eyes open fall downe now and then yet none can be so voide of reason to conclude from hence that it is not necessary to know his will or to open our eyes Thus much for the remouing of the obiections and the scattering of those Mists and Clouds that stood before vs. Vse 1. Now let vs come to the Vses of this Doctrine First seeing it belongeth to the Maisters and Gouernours of Families to instruct them in godlinesse we gather that it is not enough for them to prouide for the bodies of such as are vnder them and belong vnto them in this life but they must care most especially for their soules and bodies in the life to come They then are greatly deceiued who when they haue giuen them meate and Money thinke themselues sufficiently discharged If we onely feede them and fill them to the full what doe we more to them then to our brute Beasts If we onely cloath them and pay them their wages r Math. 5 20. what doe wee more to them then the Turkes and Infidels that feare not God that know not God doe performe to their Children and Seruants If we thinke our selues discharged by prouiding for them and leauing vnto them a temporall patrimony and possession and neuer regard to make them heires and Inheritors of the Kingdome of Heauen what do we more then the Iewes or Gentiles that are ignorant of Christ and his Gospell What should it auaile vs or them to leaue them rich in the World and poore in God To lay vp for them treasures on earth and to neglect the treasures of Heauen which are the true and enduring substance True it is Fathers and Mothers are bound concerning this bodily life to make honest prouision for the sustenance of their Children and therefore all vnthrifty Dicers and Drunkards which wast and wash away their goods whose Children may well bee accounted fatherlesse and their Wiues as Widdowes haue no Å¿ 1 Tim. 5 8. spark or portion of naturall Fathers in them neuerthelesse they are charged not onelie to bring them vp in the World but to prepare them for the World to come It is a vaine and foolish imagination to dreame that wee haue done our part or discharged a Fathers and a Mothers duty when we haue nourished appartelled and brought vp our Children whereas wee haue a farre greater account to make before God for their soules They are also greatly deceiued who if they send them to the Church on the Sabbaoth day and bring them to the place of Gods worship they thinke they haue answered the charge required of them These men post ouer all their dutie to the Minister and lay the burthen to ease themselues vpon his shoulders They care not they spare not to lay load vpon anothers backe that they may not beare it or touch it with their little finger But God cannot thus be mocked or deluded or defrauded who commaunded that themselues should rehearse his Lawes and Commaundements to their Children and Housholds Indeed it is a commendable duty to see that they serue God and to accompany them vnto the house of God but this is onelie halfe if halfe our dutie or rather to do our dutie to halues we must both prouide that they may bee taught and also teach them our selues when the Minister hath planted wee must water when he hath preached wee must see how they profit and by all meanes assist him in the worke of the Lord. They are also greatly deceiued who take themselues to be discharged of their duty when they haue taught them to say the ten Commaundements the Lords Prayer and the Creede or the Articles of Faith because they say they haue done what they can and are able to performe no more If they can doe no more it is a shame for them that they will be Fathers before they can doe that which is the duty of fathers It is one thing to teach them to say them another to vnderstand them It is not enough for vs to helpe them to speake the wordes vnlesse wee labour to make them conceiue the meaning of the wordes The Commaundements of the Law and the petitions of the Lords Prayer stand not in the bare wordes but in the true meaning
threw him into the water to drowne him and at all times sought to destroy him when he beheld with the eyes of a Father that his childe fomed at the mouth gnashed with his teeth pined away in his body and was bruised in his bones hee was tempted with vnbeleefe and this made him cry out with teares a Marke 9 24 Lord I beleeue helpe mine vnbeleefe This is it wherein the Lord forewarned and fore-armed Peter b Luke 22 32. Behold Satan hath desired you to winnow you as Wheat but I haue prayed for thee that thy faith faile not He prayed not that their Faith should not be tried but that it should not be destroyed forasmuch as they must on euery side be assayled But the Faith of many is such that they say they perfectly beleeue and they thanke God they neuer doubted in all their life This Fath is no Faith it is an idle conceite a vaine perswasion a foolish presumption Lastly the true Faith encreaseth by degrees it is like vnto a graine of mustard seede which at the first is the least of all seedes c Math. 13 31 which afterward groweth vnto a Tree that the Birdes of the Ayre come and builde their Nestes in it and therefore wee must d Rom. 1 17. proceede from Faith to Faith But many amongst vs that will needes be in the number of the faithfull neuer feele these Degrees of Faith they see not any encreasing or decreasing any shining or ecclipsing of their Faith Nay they neuer examine themselues whether they be in the Faith or not They neuer consider whether they go forwarde or backeward in the wayes of Godlinesse they can cast vp their accounts euerie Weeke with the worlde but they can suffer whole moneths and yeares to passe ouer their heades and neuer once offer to make leuell with the Lord. If wee will assure our owne hearts that wee haue this true and perfect Faith in Christ let vs obserue the manner and measure of it the steppes and degrees of it how we walke by it and labour by all holy meanes to encrease it in vs. Thus much touching the Obiect of Faith Now let vs consider the Obiect of Loue. Loue toward the Saints The meaning of these words is first to be obserued and then the Doctrines are to be gathred which the Spirit of God offereth in this place to our considerations By loue we are to vnderstand the fruits of loue mercy consolation compassion brotherly kindnes reliefe pity and whatsoeuer fruits of charity we see them want stand in need of It standeth in the affection of the mind in the words of the mouth and in the workes of the hand By Saints we do not vnderstand such as are deade and deceased but those that are liuing not such as are of the Church Triumphant but in the Church Militant not such as are crownd with glory in heauen but those that dwell vpon the earth not such as are inrolled in the Popes Register and stand in redde Letters in the Popish Kalender but the faithfull whose Names are Written in the Booke of life which are the true members of Iesus Christ Thus much touching the true Interpretation of the Wordes We see heere that Loue is described by the Obiect thereof to wit the Saintes For as Christ is not the Obiect of our Charity e Psal 16 2. for our wel-dooing extendeth not vnto him so the Saints are not the Obiect of our Faith but as Faith hath respect and relation to Christ so hath loue reference to the Saints Now we haue shewed already that Philemons loue is commended toward the Saints because he had a principall and speciall care of them True it is he neglected not others but he was most of all mindfull of the godly poore and distressed Brethren Doct. 8. The works of mercy are especially to bee shewed to the poore that are godly We learne heereby that the workes of mercy are especially to be shewed to the poore among vs that are faithfull which may bee accounted of the fellowship and Communion of the Saints Howsoeuer all such as are poore are in their pouertie to bee regarded inasmuch as Christ hath taught vs that the poore we shall haue alwayes with vs yet the Godly poore that haue piety ioyned with their pouertie are before others and aboue others to be respected and releeued In the performance of this duty we see the practise of the Prophet Dauid going before vs a psal 16 2 3. and leading vs the way O my soule thou hast said vnto the Lord thou art my Lord my well-dooing extendeth not to thee but to the Saintes that are in the earth and to the excellent all my delight is in them In like manner also our Sauiour Christ describing the manner of the last Iudgement when hee shall giue to euerie one according to his Workes b Math. 25 40 declareth that the fruites of mercie bestowed vpon the members of Christ beeing sicke imprisoned hungrie thirstie naked and in necessity are allowed as notable fruites of a iustifying Faith and of a true loue and accepted as done to Christ himself So the Euangelist Luke testifieth in the Acts that c Acts 4 32. the multitude of them that beleeued were of one heart and of one mind they had all thinges common no man accounted any thing he possessed his owne but to serue the necessary vse of the Saints The Apostle hauing prooued in the Epistle to the Romanes that we are iustified freely by the grace of God without the works of the Law wherby we are at peace with God commeth to set down the fruits of Faith Chap. 12. Reioycing in hope continuing in Prayer d Rom. 12 13 distributing vnto the necessities of the Saints giuing your selues to Hospitality Heereunto come diuers Lawes which God ordained among his people e Deut. 15 17 If one of thy Brethren with thee be poore within any of thy gates in thy Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hand from thy poore brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his need All these testimonies of Scripture doo proue that the poore which are godly are most of all to bee succoured and sustained as they that for the most part stand in greatest need to be helped Reason 1. The Reasons heereof are to be considered First it is a fruit of our election which we ought to assure to our selues more and more The Apostle Iohn testifieth this f 1 Iohn 3 14. We know that wee are translated from death to life because wee loue the Brethren he that loueth not his Brother abideth in death We ought daily to gather arguments to perswade our hearts of Gods loue towardes vs which we shall see by our loue toward our brethren The election of God is hidden in himselfe the cause of it is not in our selues but we
charged to haue a care of all mankinde but as it is fit and conuenient that they which are of the same family should be helpfull and beneficiall one to another rather then to such as are of another family which are not so neerely ioyned vnto them so we must haue a care to doe good to all the sons of men but it is requisite that those which are members of the same body nay which are Sonnes and Daughters Bretheren and Sisters hauing the same God for their Father the same Church for their Mother the same Christ for their elder Brother which are begotten of the same immortall seede nourished with the same Milke and gathered together in one hope should be beneficiall and bountifull one to another rather then to those that are forraigners and Strangers not linked to them by the bond of Faith nor ioyned with them in the bodie of Christ Wherefore the Apostle saith to the Phillippians p Phil. 2 1 2. If there bee any consolation in Christ if any comfort of Loue if any fellowship of the Spirite if any Compassion and Mercie fulfill my ioy that ye be like minded hauing the same Loue being of one accord and of one iudgement He teacheth vs to haue one minde and heart he admonisheth vs to cleaue together and to hold together We see how those of the Kingdome of darknesse and destruction do couple and combine themselues together against the Church and chosen Children of God for doubtlesse q Acts 4 27. we may say as the Apostle did Against thy Sonne Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentles and the people of Israell gathered themselues together And as the Prophet speaketh r Psal 83 5 6. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ismaelites Moaâ— and the Agarims Gebal and Amalech the Philistims and the inhabitants of Tyrus c. So is it in these dayes the vngodly rabble of prophane persons haue ioyned together and make as it were a Conspiracie against the godly the prophane and Atheistes the Papistes and Libertines set themseâ—…es against the faithfull of the Lande and open their mouths against heaueâ— they deuise all horrible and detastable slaunders to worke their confusioâ— Wee finde hard entertainment in the World because wee are chosen out of the World Wee are hated of them because we are not Companions with them in euill We are reuiled and slaundered of them because wee will â—ot followe all excesse of ryot to the slaunder of our profession and to the dâ—shonour of God Wherefore the Children of light should company and consort together beeing the Sonnes of God heyres of his Kingdome members of Christ Temples of the Holy-Ghost The vnreasonable Creatâ—res may condemne vs. We see Cattle heard together Sheepe flocke togethâ—r Fishes shole together and Birds of a Feather will flye together O what a sâ—…me is it then for vs to make a rent and diuision in the bodye of Christ by seperating our selues one from another in affection of heart and practise of life A true Christian man or woman is like a Candle that consumeth it selfe to giue light to others So must Gods people spend those gifts which God hath giuen them for the benefit of their Brethren This Å¿ Wherein the communion of Saints standeth Communion which we are to yeeld to the Saints standeth in two things not to speak of the Communion that we haue with Christ our head but one toward another Fitst in affection Secondly in gifts In mind and affections wee must be of one heart to mourne with them that doo lament and to reioyce with those that God doth comfort We see this to be in the natural members of our body if one member do suffer the rest are pained if one reioyce the other are comforted This dutie the Apostle remembreth vnto vs t Rom. 12 15 16. Reioyce with them that reioyce and weepe with them that weepe be of like affection one toward another So the writer to the Hebrewes moueth vs u Heb. 13 3. to Remember them that are in bonds as though we were bound with them and them that are in affliction as if we were also afflicted in the body If our selues were in prison we would haue a sensible feeling of our imprisonment and wee would be readie to complaine of the want of the fruits of loue in others toward vs if we were not visited and comforted Let vs therefore practise that toward others which wee would haue practised toward our selues This must all true Christians haue in minde that they must haue tender harts and compassionate affections putting on the bowels of mercie and commisseration in regard of the miseries that befall the Church in generall or our Brethren in particular Christ Iesus is touched with a feeling of their miseries and accounteth them as done to himselfe as appeareth when he said x Acts 9 4. Saule Saul why persecutest thou me This reprooueth those that weepe when the Church reioyceth or reioyce when the Church weepeth The Prophet Amos complaineth of this deadnesse of hart in his dayes y Amos 6 6. The people drank wine in bowls they annointed themselues with the chiefe oyntments they stretched themselues vpon Beds of Iuory but no man was sorry for the affliction of Ioseph If we be not touched with a sight sence of the Churches miseries it is a plaine argument that we are dead members not liuing rotten members not sound sencelesse members not feeling The second part of the Communion of the Saints standeth in the communication of gifts The gifts of God to be imparted to our Brethren are of two sorts For as we consist of two parts the soule and the body so the gifts are of two kinds Spirituall graces and temporall Blessings Wee must bestow vpon them spirituall gifts procuring their good by example exhortation comfort prayer reproofe We are z Heb. 3 13. Gal. 6 1. willed to exhort one another while it is called to day wee are admonished when any man is fallen by occasion into any fault as spiritual men to restore such a one with meeknesse considering out selues least we also be tempted Touching temporal blessings we must be ready content to bestow such goods as God hath bestowed vpon vs for the good of our fellow-members If we haue this worlds good we must not hide our compassion from them for then wee cannot assure our selues that the loue of God dwelleth in vs. Vse 2. Secondly seeing we are charged to prouide for the goodly poore and not to see them want it teacheth that we are all the Lordes Stewards to dispense and dispose his blessings to others We holde all that we haue of him and we hold all at his will and during his pleasure hee may thrust vs out of our houses when he listeth For properly we are not Lordes but Tenants not Owners but Stewards not Possessors but
possesseth it it tormenteth his minde it wasteth his bodie it fretteth his minde it shortneth his dayes and it destroyeth his soule It setteth him on worke to backbite and slaunder his Neighbour and to denie him all duties of humanity So then enuy hatred and back-byting alwayes go together as three Cankers and euill sores that consume the bodie hurt the good Name lessen the guifts and repine at the goods of our Brethren And if it be euill to enuy the guifts of God our eye should not bee euill because the Lords eye is good Much more euill is it to scorne mocke and disgrace the guifts of God in his Seruants as prophane Beasts and Heathnish Atheists doo in these dayes saying you are an holy Brother you are a Saint you are a man of God This sitting downe in the seate of Scorners is woorse then dwelling in the foule and irkesome Caue of enuie and therefore let vs beware thereof Let vs praise the guiftes of GOD in whomsoeuer wee finde them whether in Friend or enemy Vse 4. Lastly seeing we should all seeke to profite our selues and others in godlynesse we must know that it is our dutie to stirre vp the guifts of God in vs that we do not burie them as in a Graue we must exercise the guifts that we haue by continuall practise Vse maketh men prompt and readie want of vse maketh men vntoward Let vs take heed we do not quench the spirite and grieue him The spirit of God is in many respectes resembled to fire which purgeth some things consumeth other things and heateth other thinges So doth the Spirit of God purge consume and warme It refineth and purifieth vs as mettall is from drosse it wasteth and consumeth sinne in vs as straw and stubble it kindleth in vs the heate of zeale and warmeth vs when we are frozen in our sinnes Now as the Spitit is compared to fire so our sins are likened to Water Water wee know will quench the Fire Sinne will quench the Spirit Let vs therefore blowe this Fire let vs kindle the Coales of it let vs stirre vppe the Brandes and put more matter to it that it die not The Priestes in the time of the Law n Leuit. 6 5. 9 24. and 10 1 were appointed to maintaine the Fire vppon the Altar day and night that it should neuer goe out because it was from Heauen and they were forbidden to offer straunge Fire So the Apostle warneth Timothy and o 2 Tim. 1 6. putteth him in remembrance that hee stirre vp the guift of GOD which is in him by the putting on of his handes Obiection But heere some man may Obiect If the Spirit it selfe may be lost then much sooner and easier the lesser guifts Answere I answer the Spirit of Faith and regeneration can neuer be quite lost for the faithfull and regenerate are begotten not of mortal but of immortall seede their knowledge is like the light of the Sun the others are like the brightnesse of the lightning and flashing in the ayre which shineth for a season and by and by vanisheth and fadeth away True it is the best gifts may decay but not die they may be weakned but not quite wasted they may be lessened but not vtterly lost They may seem to perish and be wholy gone in time of tentation as we see in Dauid Peter and many others yet euen then they remaine in them though not felt as fire couered in the ashes or as the light ouer-shaddowed with a cloud This the Apostle Iohn testifieth saying p 1 Iohn 3 9. Whosoeuer is borne of God sinneth not for his seede remayneth in him neyther can hee sinne because hee is borne of God Where hee teacheth that Faith and Loue of Holynesse are neuer lost which serueth to the comfort of the Godly not to nourish securitie of the Flesh in themselues The fellowship or communication of thy Faith Heere we see how the Apostle in the matter of his Prayer which hee vsed for Philemon intreated for the communicating and fellowship of his gifts that is that they should flow and yssue out to the good and benefit to the profit and bettering of others Doctrine 2. The guiftes which we haue receiued must tend to the good of others This teacheth vs that the guifts and blessings of God whether temporall or eternall bestowed vpon any must not lye hid or dead but be vsed and employed to the good of others and so yeelde a fellowship and communion to others Whatsoeuer good things we haue receyued we must haue them not for our selues alone but for the good of others This we are taught in the Parable of the Scribe taught of God vnto the Kingdome of Heauen q Math. 13 52 and 25 14. Luke 19 13. hee is likened to an House-holder which bringeth foorth out of his Treasure thinges both new and old His olde and new store must not be kept to himselfe but be brought forth and serue for his fellow Seruants So in the parable propounded Luke 19. this appeareth A certaine Noble-man went into a farre Countrey to receiue for himselfe a Kingdome and so to come againe and hee called his tenne Seruants and deliuered vnto them tenne peeces of Money and sayde vnto them Occupy till I come And afterwarde the first came saying Lorde thy peece hath encreased tenne peeces and the second sayde thy peece hath encreased fiue peeces The Apostle likewise sheweth that all the guifts of Wisedome Knowledge Faith Prophesying the guiftes of healing the operation of great works the discerning of spirits the diuersity of toongs the interpretation of tongues r 1 Cor. 12 7. are distributed to euery man seuerally to profit withall and for the good of the whole body And speaking of such as haue temporall thinges hee chargeth Timothy to charge them that are rich in this world that they be not high-minded nor trust in vncertaine riches but in the liuing God who giueth vs abundantly all things to enioy that they do good and be rich in Good-workes and bee ready to distribute and communicate All blessings therefore are to bee communicated and distributed to others they ought not to be laid vp in a Napkin or be buried in the earth or be couered vnder a bushell as the manner of many men is Reason 1. The Reasons of this truth are to be sought out and considered of vs. First we are seruants vnto all to do them good and to further their saluation True it is the faithfull are most free being set at liberty by Christ from the cursse of the Lawe and from the Dominion of sinne according vnto the saying of Christ Iohn 8. If the Sonne make Å¿ Iohn 8 36. you free you shall bee free indeede Notwithstanding this freedome it is a part of their dignity to be the seruants of God and a part of their duty to bee seruants to men to seeke their good to procure their benefite to further their edification
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
of those thinges they enioy no more then of those things which they haue not obtained This made the Apostle say f Heb. 6 11 12 We desire that euerie one of you shew the same diligence to the full assurance of hope vnto the end that ye be not sloathfull but followers of them which through Faith and Patience inherit the promises God is constrained oftentimes to take away the means that he sendeth for our good whē we make no good vse of them he taketh away good Pastors he sendeth setteth vp euill Pastors in their roomes when we do not profit nor are careful to make others profit by vs. This the Prophet Zacharie denounceth from the mouth of the Lord g Zach. 17 16 I will raise vp a Shepheard in the Land which shall not looke for the thing that is lost nor seeke the tender Lambes nor healt that that is hurt nor feede that which standeth vp but he shall eate the flesh of the fat and teare the clawes in peeces This also Christ our Sauiour teacheth in the Gospell h Math. 13 12 Whosoeuer hath to him shall be giuen and he shall haue abundance but whosoeuer hath not from him shall be taken away euen that he hath Furthermore in the parable of the man that going into a farre Countrey called vnto him his seruants and deliuered vnto them his goods we see that the euil seruant that hauing receiued a Talent hid it in the ground brought onely a Talent to his Maister againe hath i Math 25 28. that taken from him and it is giuen to him that had gotten and gained fiue Talents It is accounted an euill Tree not that onely which bringeth forth euill fruit but that also which bringeth forth no fruit It is accounted euill ground not onely that which beareth Thornes and Briars but that also which bringeth forth no Corne for the vse of man He is accounted an vniust steward not onely that wasteth his Maisters goods conuerteth thē to his own vse but he that keepeth them safe and sound without imployment which he had receiued to lay out to dispense and to distribute He is accounted an euill seruant not onely that selleth to others or reserueth to himselfe his Maisters Corne which he should haue sowed in the earth that it might haue brought forth great increase and a plentifull Haruest but he that keepeth it by him and in the end deliuereth it backe in the same manner and measure that he tooke it So are we vnfaithfull seruants vniust Stewards and euill bestowers of our Maisters mony if we let it lye by vs and do not imploy it to some gaine If then they be blamed and vnrewarded that gaine nothing what shall they be esteemed that loose the Stocke and dash away the principall Againe if God haue giuen vnto vs this worldes good he requireth of vs to do good with it to helpe those that are in want and to distribute to the necessities of the Saintes Hath God beene liberall to vs that we should be hand-bound and heart-bound vnto others He hath left the poore with vs that we should be in stead of God to them k Exod 4 16. as Moses is said to be giuen to Aaron in Gods stead as a wise Councellor so we are appointed to be vnto them as a wise distributer supplying that which is wanting vnto them How should God giue much vnto vs when for his sake we will not giue a little If we were in their case and condition and had experience how great the misery of want is and how heauy the burden of pouerty is we would be willing to be refreshed comforted and eased l Mat 7 12. Therefore whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law and the Prophets Whatsoeuer we do vnto them shall not be vnregarded or vnrewarded we sow it in a fruitfull ground and we shall reape it againe with great encrease Vse 3. Lastly seeing we must imploy that which we haue receiued to the benefite of others it serueth greatly to comfort such as haue beene careful to communicate to others rhose thinges that they haue receiued and to make them partakers of the same comfort that they haue reaped by them It is a blessed thing when men haue endeuoured to their power to benefit others to exhort them to admonish them to comfort them to refresh them and haue vsed our guiftes to the profit of our bretheren O what a wonderfull comfort and consolation shall it be vnto vs when we must leaue this world and go the way of all flesh to remember that we haue not spared to do good to others wee haue not failed to benifit others we haue not ceased to scatter abroad a part of that which we haue gathered Let vs lay this to our heartes and apply it to our consciences both we that are the Ministers and you that are the people If we that are made watchmen ouer the Citty of God and ouerseers of the Church shall to the vtmost of our power imploy our guifts and spend our selues to giue light to others God will not forget the labour of our hands but great shall be our reward in heauen according to the promise mentioned in Daniell the Prophet m Dan 12 3. They that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the Starres for euer and euer Heereunto accordeth the answere of Christ to the question of Peter n Luk 12 42 43. Who is a faithfull Steward and wise whom the Maister shall make Ruler ouer his houshold to giue them their portion of meat in season Blessed is that seruant whom his Maister when he commeth shall find so doing We shall find more comfort of conscience and ioy of heart and gladnesse of spirit when we depart this life that we haue beene faithfull in that little committed to our trust and made others partakers of it as well as our selues then if wee had great abundance of earthly blessings and were owners of the whole world The like comfort shall all faithfull people of God find that haue distributed their Maisters goodes they shall receiue their reward according vnto their worke We see the haruest is answereable to the seed time and they shal reap as they haue sowed Then they shall tast the sweetnesse and reap the comfort of their labor bestowed in applying themselues to the profit of others Their last day shall be a blessed day vnto them when they shall finde God as readie to communicate vnto them his glory as they haue bin to do to others their duty and to bestow vpon them the fruits of mercy and the works of charity The greatest good is to seeke to gaine their soules the next is to giue to their bodies On the other side howe vncomfortable shall that day of our leparture be how wofull and full of trouble bringing
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
loathsome vomit out of the stomacke who should Remember that they sit in the seat of God m 2 Chro. 19 5 19 6. and are to execute the Iudgements of God with whome is no iniquity nor respect of persons neither receiuing of reward Iehu the King of Israel executing the iudgements of the Lord against the house of Ahab according to al the word of the Lord n Hosea 1 4. is threatned himself to be punished because he did it with a cruell and bloody affection The work was good but his hart was euil the deede done was righteous but the manner of doing was corrupt he respected not the glory of God but his owne reuenge he did it not to serue God but to serue himselfe This was the cause why the Lotde visited him his house and al Israel for it and reuenged their blood thus shedde because he fayled in the manner though otherwise hee did that which is iust and right We must regard not onely what we do but in what sort and maner to what end and purpose wee doo it It is our dutie to shew Mercie and Loue to Offenders euen in punnishing of Offenders Wee must haue respect to their bodies and soules We must admonish reprooue threaten and correct in great compassion and mercy not in rage and reuenge to fly vpon them Obiection But heere the question may be asked whither a Christian man may not be angry with them with whom he dealeth being stubborne and peruerse and deale sharpely with them Answere I aunswere the Apostle giueth direction what to do in this case o Ephes 4 26. Be angry but sinne not let not the sunne go downe vppon your wrath neither giue place to the Deuill If wee breake out suddainly into any passion let vs speedily recal that affection and not suffer it long to lodge with vs. But there is a godly anger and an holy kinde of indignation there is a lawfull zeale to bee commended in the seruants of God which they are to conceiue inwardly and to vtter outwardly against sinne not against their peruersenesse So it is sayd of Christ p Marke 3 5. that hee looked round about him angerly mourning also for the hardnesse of their hearts His anger was ioyned with pitty and compassion it was not so much against the men as against their blindnesse The Church of Ephesus is commended q Reuel 2 6. that it hated the workes of the Nicolaitans which Christ also hateth It hated not the Nicolaitans themselues as they were men but the workes of the Nicolaitans Obiection Againe it may be saide that the Prophet Dauid Psal 109. and in many other places r Ps 59 109 prayed for the destruction of his enemies both their persons and posteritie So did Eliah for fire from Heauen to destroy the Captaines that came to take him Answere I answere we haue not the same spirit that they had and consequently haue not the same warrant They were Prophets and God reuealed vnto them that they were obstinate enemies so that they were enabled to iudge that their malice and wickednesse was incureable and that they would neuer repent They had an extraordinary measure of Gods spirite not onely to see their present condition but to discerne their future confusion and hence it is that they were endued with a pure zeale of Gods Glorie and not carried with an euill desire of Reuenge of Enuie of Hatered and of Emulation Againe the imprecations of the Prophets are prophesied of plagues to come but we haue no such extraordinarie instinct reuealed vnto vs to knowe what is to come wherefore wee cannot alledge their examples for our imitation we must walke in the Kings High way and follow the generall rules of the Scripture to deale mildly to put away pride and cruelty toward those that are vnder vs to banish tiranny and treading of them vnder our feet This is to be obserued of all Fathers Maisters and Gouernors remembring that in Christ we are all Brethren that by Nature we are all of one mold and making that as men we haue all one Creator This consideration wee finde to haue Å¿ Iob 32 13 14. bin in Iob toward those of his Family If I did contemne the iudgement of my Seruant and of my Maide when they did contend with me what then shall I doo when God standeth vp And when he shall visit me what shall I answere He that hath made me in the wombe hath he not made him Hath not he alone fashioned vs in the wombe This the Apostle also t Ephes 6 9. teacheth Eph. 6. Ye Maisters doo the same things vnto them putting away threatning and know that euen your Mayster also is in heauen neither is there respect of persons with him So then we are to deale with gentlenesse not with roughnesse we are rather to seeke to win others by loue then to compell them by rigor We must endeuour that al bitternesse and anger and wrath crying and euill speaking bee put away from vs we ought to be courteous one to another and tender-hearted we are not to thinke that any are priuiledged and freed from reproofe but wee must reproue meekely and modestly least whilst we go about to amend them wee make them worse It is an heauenly Counsell giuen by the Apostle u Gal. 6 1 2. Bretheren if a man be suddainly taken in any offence ye which are spirituall restore such an one with the spirit of meekenesse considering thy self least thou also be tempted Beare ye one anothers burden and so fulfill the Law of Christ Where wee see he would haue the faithfull endeuour to reforme a man with all gentlenesse when he hath done amisse We must not flatter him in his sinnes for then we encourage him and vphold him in his wickednesse nay wee betray him into the hands of the Deuill and by that meanes drown him deeper in destruction Whensoeuer therefore our Brother falleth into euill it is no loue nor charitie to cloake his euill doings or to dissemble his lewdnesse which he hath committed but we must haue a care that he may rise againe If a man bee in the myre or in a ditch we will reach him our hand to helpe him out much more ought we to haue pittie on his soule when we see it sinking into perdition Vse 2. Secondly seeing we are to winne men rather by gentlenesse and loue we must acknowledge that gteat wisedome and discretion is required in the Ministry to diuide the word of God aright and to bee able to apply himselfe to euery degree and calling of men Hence it is that the Apostle saith writing to Timothy x 1 Tim 5 1 2. Rebuke not an Elder but exhort him as a father and the younger men as bretheren the Elder-women as Mothers the younger as Sisters with all purenesse There is indeed a profitable and necessary vse both of rough and tender dealing When the people of
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
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
beseech you Brethren that ye acknowledge them that labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake The fift Commaundement calleth and comprehendeth all Pastours vnder the Name of Parents to teach vs to know those that haue begotten vs vnto the Lorde and to note the time the meanes and the person that hath brought that blessing vpon vs. It hath beene an old and ancient custome for men to celebrate their birth-day n Math. 14 6. as we see in Herod who vsually made a great Feast at it much more oughtest thou to make thy New-birth day wherein thou was borne againe and made the Childe of God a day of solemnity neuer to be forgotten and to reioyce therein aboue all thinges and times in the World This reprooueth those that regard not to heare them nor care to attend to their Doctrine For as God condemneth the absence of the Pastour from his owne people so he reprooueth the absence of the people from their owne Pastour Some hold of Paule some of Cephas some of Apollos and delight more in the guifts of a Straunger then in the Ministerie of him whom the Lord hath placed ouer them Obiection But may wee heare none but our owne Pastours What if they be vnapt to teach and vnable to instruct Answere I answere we may heare others and prooue many Spirits but we ought not willingly to bee absent from our owne assemblies where our presence and company is especially required I am no Patron of vnpreaching Prelats I wish them eyther reformed or remooued eyther amended or depriued If a man want foode at home he may lawfully aske Bread and take releefe abroad but when a man is plentifully stored or at least competently and conueniently prouided for at home it is a shame to take the Bread that is appointed for others Be it that other Pastours haue greater guiftes of learning of zeale of vtterance then our owne yet wee are bound to heare them to pray for them to attend vpon them as they attend vpon vs. He hath commanded euery o Prou. 5 15. Man to eate his owne Bread and to drinke the Water of his owne Cesterne contenting himselfe with his own estate not enuying the better estate of another Wee see how mercifully the Lord dealeth with those of the lower and poorer sort who haue little and the same homely prouision of fare in comparison of others that are full fed and fare deliciously euery day and are charged with many Children to bring vp yet p Deut. 8 2 Dan. 1 13 15. both they and their children are as healthfull in body and as strong in their Limbes as comely in countenance and as well graced in their outward persons as they that abound in Wealth and their Cuppes ouer-flow in all the dainties and delicacies of the World So we may be well assured that the Lord will much more prouide for our Soules and blesse that prouision that he hath appointed for vs albeit it be but meane and simple When a man is sicke in body he will preferre that Phisition which knoweth best the state of his body who is most likely to doe him most good although perhaps some other be better learned and deeper skilled Thus ought it to be with vs our owne Pastour which is the Physition of our Soules knoweth best our estate seeth whereof wee haue neede vnderstandeth the Nature of our disease and consequently is best able to restore vs to health againe He that hath more learning may profit by him that hath lesse may profit I say euen in knowledge For the Lord speaking by the mouth of his Minister whom hee hath in some measure furnished with guifts many times teacheth the wise by the simple and the great learned man by him that is inferiour to himselfe The Lord Iesus q Iohn 1 29. was oftentimes present at the Sermons of Iohn The Prophets that were extraordinarily called disdained not the Ministery of the Priestes r Hag. 2 11 12. but were content to learne the law of them This is the Lordes doing to aduance his owne glory and to humble the highest Teachers of the Church The Apostle hoped to profiâ— by the Romaines as Å¿ Rom. 1 12. they should by him Euery Congregation or Parish should consist of so many Christians as can meet at one assembly The Apostles directed by the Spirit of God were the Authours of this diuision and distinction who hauing conuerted many to the Gospell separated them and ordained them Elders not onely according to the number of their Citties t Reasons why the people should attend their owne Pastours but also according to their seuerall multitudes which are called Churches For euen as God hath distributed the Ciuill State of the World into Kingdomes Prouinces Shires Citties and other Dominions and hath ranged them into seuerall meetings so he hath diuided his Church into certaine and seuerall assemblies for the better ordering and edifying of them and therefore the distinction of particular Churches is not of humane inuention but of diuine institution Hence it may be concluded and inferred that one Pastour cannot be ouer all assemblies nor all assemblies vnder one Pastour Euery Shepheard must haue his owne Flocke and euery Flocke must know his owne Shepheard There is a neere band and mutuall coniunction betweene these two The Minister is charged with his owne people by the ordinance of God he must attend the Flock committed to his care and Cure ouer which the Lord hath made him Watch-man and Ouer-seer This is the knot that tyeth the people fast to their owne Pastour Euery one in the Ciuill State knoweth his owne Citty and to what company he and his whole house doth belong Euery Company in the Citty knoweth to what iurisdiction he belongeth So it ought to be in the Church of Christ euery particular Christian should be annexed vnto one certaine assembly and bee there enrolled as a member of that society to liue vnder the Ministery and gouernment thereof For where shall we rather hope to receiue good then vnder that Ministery which the Lord hath set ouer vs Or from whom rather shall we expect the blessing of God then from him whose labours he hath promised to blesse Hence it is that the Apostle saith u Heb. 13 17 Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accounts that they may doe it with ioy and not with greefe for that is vnprofitable for you Heere he addeth many reasons as it were vpon an heape to vrge vs to this duty If they watch for our Soules we also ought to waite vpon them If that they must render an account for our Soules we must also render an account of their labours bestowed vpon vs. If they must doe it with ioy and not with greefe we are charged by our obedience
wisedome in the end be turned into folly our presumption into despaire our dallying with the word into destruction Thirdly wee are put in mind by this meanes of our regeneration to acknowledge the happy estate and condition of that Nation of that people of that parish to whome God hath vouchsafed the preaching of his word because it is a sure pledg proof of his loue toward them and a manifest argument and testimony that he hath a Church there to be gathered a people to be conuerted and many soules to be saued For euen as God withholdeth the meanes of saluation from those that he doth not determine to saue i 1 King 17 1. As he stayeth the heauens from raining vpon the earth when he will bring a famine so when he will shew mercy he wil send the meanes plentifully It was a great mercy to the Iewes when Christ called his Disciples k Math. 10 6. and bad them Go and preach to the lost sheepe of the house of Israel that the kingdom of heauen was at hand It was a great blessing intended to the Macedonians when a vision appeared to Paul in the night l Acts 19 6 10 and 18 10 11. There stood a man of Macedonia and prayed him saying Come into Macedonia and help vs whereby Paul was assured that the Lord had called him to preach the Gospell vnto them It was a great fauour bestowed vppon the Corinthians when the Lorde saide to Paul Feare not but speake and hold not thy peace for I am with thee and no man shall lay hands on thee to hurt thee for I haue much people in this City so he continued there a yeare and sixe months and taught the word of God among them Where the Lord telleth his seruant that he had people there whome he meant to saue and therefore he sent them his word to saue them yea he had much people there to saue and therefore the Apostle must bestow much time and diligence among them to bring them to saluation When God would preserue Moses out of the waters that might haue drowned him hee sent m Exod. 2 5. Pharaohs daughter to the Riuer to take vppe the Childe and to prouide for it who brought him vp at her owne cost So when God will saue a people from their sinnes and make them partakers of his Kingdome hee offereth vnto them the meanes he sendeth his word he giueth guiftes vnto his Ministers hee toucheth their hearts with a Conscience of their duties and causeth them to preach vnto them that so they might be conuerted and saued If God haue thus blessed vs and bestowed this mercy vpon vs which he hath denied to many places and persons n Amos 4 7. causing it to raine vpon one Cittie and not vpon another Cittie so that one peece was rained vppon and the peece vvhereupon it rained not vvithered Let vs therefore acknowledge this goodnesse and walke worthy of this benefit least the Gospell bee remoued from vs and giuen vnto another Nation that will bring forth the fruites of it When the Gospell was offered vnto the Iewes o Acts 18 6. and they resisted blasphemed the Apostle shooke his raiment and saide vnto them Your blood be vpon your owne head I am cleane from henceforth will I go vnto the Gentiles It had beene better for vs we had neuer had the word preached among vs then to haue it offred and we not regard it It shall bee easier for the Turkes and Sarazens in the day of judgement then for vs for if they shall be condemned that neuer had the truth of God among them and knewe not what the preaching of it meaneth much more iustly shall we perish that haue had the Gospell taught in our streets and brought vnto our doores and Christ Iesus described in our sight and among vs crucified Let vs therefore take heede that the Gospell be not the sauour of death to death vnto vs and that Christ be not a rocke of offence to stumble at least if we fall on him he grind vs to peeces and to powder Vse 2 Secondly seeing the word preached is the meanes whereby we are regenerated it teacheth the Minister to be careful to exercise his duty with faithfulnesse and seruiceablenesse to Christ and his Church Heereby he shal deliuer his owne soule gaine glory to God and turne many vnto righteousnesse This made the Apostle say p 1 Tim. 4 15 16. 1 Cor. 4 1. 2 Cor. 4 5 6. We preach not our selues but Christ Iesus the Lord and our selues your seruants for Iesus sake The Lord Iesus himselfe went about all Citties and Townes preaching the Gospell and healing the sicke The Apostle Paule saith of himselfe q 1 Cor. 6 19. A necessity is laide vpon me and woe vnto mee if I preach not the Gospell And thus he exhorteth the Elders of Ephesus Take heede vnto your selues and to all the flocke whereof the Holy-Ghost hath made you Ouer-seers to feede the Church of God which hee hath purchased with his owne blood Acts 20 28. It is his dutie to be well studied in the word of God to exercise himselfe carefully in the reading thereof that he may be able to declare the same vnto the people He must be as a plentifull Store-house of all necessary prouision that they may resort to him and seeke the Lawe at his mouth For how shall he be able to teach another that which hee himselfe hath not learned Or how shall he deliuer that which himselfe neuer receyued Neither is it enough for him to seeke knowledge himselfe and to keepe continually in his study till he become as r Greenh part 4. Sermon 4. one saith as a Tun that wil not sound being full when one knocketh vpon it but he must come foorth and preach the word of God and deliuer wholsome doctrine and declare by feeding the flocke of Christ that hee loueth his Maister and the Maister of the Sheepe whose seruant he professeth himselfe to be This is it which the Apostle Peter teacheth Å¿ 1 Pet. 5 2 3 4 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 minde not as though ye were Lords ouer Gods heritage but that ye may be ensamples to the flocke and when that cheefe Shepheard shall appeare ye shall receiue an incorruptible crowne of glory If we do not thus labour but loyter in the Lords Vineyard we cannot assure our selues to be the Ministers of the Lord but robbers and spoylers nay murtherers and man-slayers who do not onely eate the sins of the people and fill our bellies with the sweat of other mens browes but make a prey of their soules and expose them to bee destroyed and deuoured of their enemies When the great day of the Lord shall come and the great Shepheard of the Sheepe shall appeare and a great account of our Stewardshippe
both what may bee learned by it and how it may bee applyed vnto vs. First of all it teatheth that though education bee a notable meanes of reformation and working good in the hearts of those that heare instruction and albeit Parents and Maysters bee thereby discharged as they that haue done their dutie yet bare teaching is not sufficient to conuert the soule and to settle the Conscience in good thinges Noah was as carefull for the instruction of Cham and Canaan as of the rest that were of his house belonged to his charge yet they followed not his Doctrine but scoffed at him that was both Pastor and Parent Dauid a man after Gods owne heart walked in the middest of his house in the vprightnesse of his Conscience yet he had an incestuous Ammon a Rebellious Absolom a licentious Adoniah all of them vngodly and vngracious Children So then although education be a good meanes yet it is not a sufficient meanes to worke reformation He that laboureth in planting and watering is nothing except God giue the blessing of encrease We see this euidently in the publicke assembly as well as in the priuate family in the house of God as well as in the house of man There is a difference of hearers according to their diuers dispositions f Math. 13 13 14. some are deafe hearers that haue not their eares boared through to the heart they haue onely outward eares and regarde no more but outward hearing and are no way mooued with that which is spoken dead-hearted dull-eared dim-sighted heauy-headed Others beside their bodily eares haue the eares of their hearts opened by the word and worke of the Spirit made plyable and tractable to receiue imbrace and beleeue that which they heare So is it in the priuate instruction vsed in priuate Families all that heare with the outwarde eare are not reformed all that are instructed are not conuerted Obiection What then Shall not Fathers teach their Children and Maisters their Seruants and Householders their Families because some haue not beleeued and many remaine as blinde and blockish as they were at the first Answere Yes it is their dutie to bee dilligent in teaching them and in laying the foundation of Christian Religion among them howsoeuer it bee receyued or reiected of such as bee in their houses and belong vnto them Were not he a simple Husbandman that would neglect to sowe his Ground because hee knoweth that some of the Corne will neuer grow vppe to bring foorth fruite but dye in the earth Or were not hee an vnwise Law-giuer that will not haue wholesome Lawes enacted and established because some transgresse them and disobey them and make no account of them Or were not hee a very foolish Father who because hee hath one rude and riotous Sonne that will not reuerence his person nor fulfill his Commaundements nor regarde his Authoritie nor feare his threatninges woulde therefore holde his peace and refraine himselfe from instructing and informing his other Children in the wayes of Godlinesse Or were hee not a badde Gardiner who because some of his Ground bringeth forth Weeds and Nettles would therefore refuse to water the Hearbes that are meete for the vse of man When the Lorde sent his holy Prophets to reprooue the stubborne and stiffe-necked Iewes hee knewe what entertainement them-selues shoulde finde and what effect their Doctrine woulde haue taken yet to make them without excuse they were commanded to go that they might be conuinced of sinne seeing there had beene a Prophet among them The Prophet Ieremy being called of God to preach the word is told afore-hand that they shoulde not obey his word g Ier. 1 19. Ezek. 2 5 7. and 3 7. but fight against him Likewise Ezekiell being sent to the children of Israel is shewed that they would not heare him nor cease from their waies Whereby we see that howsoeuer the people were stiffe-necked and stif-harted howsoeuer their faces were stronger then the Flint and their fore-heads were harder then the Adamant yet God would haue his worde offered vnto them and laid before them He hath mo endes then one of the preaching of his word sometimes he vseth it to soften and sometimes to harden sometimes to saue and sometimes to condemne somtimes to be h 2 Cor. 2 16 the sauor of life vnto life and sometimes to be the sauor of death vnto death So should it be with all godly housholders howsoeuer they haue many that harbour in their houses are entertained within their wals that regard not the fear of God but pull away their shoulders from the sweet yoak of God yet they are not to surcease or wax faint and weary but to continue the instruction of them the powring of water vpon the hard stone proouing if God at anytime will soften their harts and giue them repentance that they may come out of the snares of the Deuil of whom they are holdē captiues We know not at what time God may work in them and call them to a sight of their sinnes and to a turning from their sins They may heare that in the time of their ignorance which they may practise in the time of their knowledge They may hear that Doctrine which though it lye hid and couered as Corn in the earth or as fire in the ashes a long time and seeme buried in perpetuall forgetfulnesse yet it may afterwardes break forth as the light and kindle in their harts as a mightie flame Thus peraduenture it might be with this Onesimus when he was conuerted by the Ministry of the Apostle to the Faith of Christ he might cal to his remembrance many good thinges that hee had heard before but neuer a whit regarded nor respected and now profit by that Doctrine that before he had despised and derided The Disciples of Christ did not by and by receiue nor conceiue of his preaching but when i Iohn 2 22. hee was risen againe they remembered what hee had deliuered vnto them So ought wee to deale toward such as are committed vnto vs let vs plant and water committing and commending the successe and encrease of all our labours vnto God Vse 2 Secondly seeing where there are good meanes are many times godlesse and gracelesse men we learne that to heare to saluation and to receiue willingly instruction is no generall or common grace no man can beleeue sauing hee to whom it is giuen It is the guift of God that must open the vnderstanding and boare through the eare and sanctify the heart before any can heare with a desire to vnderstand or lay it vppe with a purpose to practise and obey Hence it is that the Prophet saith k Esay 50 5. The Lord GOD hath opened mine eare and I was not rebellious neyther turned I backe The Euangelist Luke teacheth that when the Apostles preached the Gospell so many as were appointed to saluation beleeued which was a fruite of their election others mocked which was a
it in their hearts and thereby made Charitie a note of Christianity seeing that where loue doth not rest there Christ doth not dwell If then we wold make it manifest that we haue beene brought vp in the Schoole of Christ we must loue one another Reason 4. Lastly seeing it is the sum of the Law and a token and testimonie that we make Conscience to walk in the wayes and commandements of God Heerunto commeth the laying of the Apostle c Rom. 13 8 9 Owe nothing to any man but to loue one another for he that loueth another hath fulfilled the Law For this Thou shalt not commit Adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not couet and if there be any other commandement it is breefely comprehended in this saying euen in this Thou shalt loue thy neighbor as thy selfe This is a speciall praise and singuler commendation of loue that it is a short summe and briefe abridgement of the whole Lawe and of euerie Commandement contained in the Law This truth is taught in sundry other places and repeated againe and againe d Gal. 5 14. Colos 3 14. 1 Tim. 1 5. All the Law is fulfilled in one worde which is this Thou shalt loue thy Neighbor as thy selfe And Col. 3. Aboue all things put on loue which is the bond of perfectnesse Likewise 1 Tim. 1 5. The end of a commandement is Loue out of a pure heart and of a good Conscience and of Faith vnfaigned Loue therefore comprehendeth all duties for Charity is the Law abridged as the Law is Charity enlarged Loue is as it were a generall Vertue like vnto the soule which is said to be whole in the whole in euery part or as the blood which is dispersed through the whole body so is loue enlarged and lengthned through all and euery vertue Seeing then such as are conuerted by vs are the fruit of our labour and that Loue to the brethren is the seale of our saluation the badge of our profession and an Epitome or a breuiary of the whole Law it followeth that it ought to be harty earnest and feruent toward all the faithfull especially such as haue gone astray and bin brought by vs into the right way Vse 1. This then being a vertue so necessary that euery one which belongeth to the Lord Iesus Christ must yeeld their obedience euen to loue the Bretheren and shew himselfe a true Christian by shewing Charity to his neighbor let vs consider the nature and properties of this Loue that wee may haue the right and true vse of this Doctrine For heere is occasion offered vnto vs to search into the knowledge of this Vertue which is almost banished from among men or weeded and worne out of the world or caried from hence into the wildernesse from the sonnes of men or departed vp from heauen from whence it came and to haue quite and cleane abandoned the grosse earth which is vnworthy to entertaine so precious a Iewell any longer First therefore let vs know e What Loue is what Brotherly loue is It is a work of Gods spirit whereby a man is moued to affect his Brother for Gods sake and to shew forth the fruite of this affection I call it a worke of Gods spirite because it is not Naturally in vs it is not borne with vs. Naturally euery one is a louer of himselfe and vnnaturally is an hater of his neighbour so that true loue is the print of Gods finger and a marke set vpon vs by his spirit Hence it is that the Apostle setting downe the fruites of the spirit reckoneth vp Loue in the first place as one of the principall f Gal. 5 12. Ephes 6 23. The fruite of the spirite is loue ioy peace long-suffering gentlenesse goodnesse c. So then wee want this grace vntill God worke it in vs. We neede not seeke farre for selfe-loue for Loue of the world and the things that are in the world for the Loue of pleasures carnall vanities we haue these neere vnto vs euen within vs but we can neuer loue the godly for Gods sake vntill it be giuen vs from aboue of whom only we must aske it and from whence onely we can receiue it Againe to be well affected toward our Brother is to wish and seeke his good to reioyse at his prosperity and to be greeued at his misery True loue is not ydle g 1 Iohn 3 18 and it maketh vs that we shal not be vnfruitfull and vnprofitable vnto others We must be ready to helpe them beare their burthen and shewe the bowelles of compassion toward them That loue which doeth not manifest it selfe to the releefe and helpe of his neighbor is no true Loue but beareth only the shadow of it Moreouer it is added that we must doe it for Gods cause because God is principally and first to be loued with all our power and for himselfe Our neighbor is to be loued in God and for God because hee is Gods creature and beareth his Image For Loue extended to man is a fruite of the Loue of God Hence it is that the Apostle saith h 1 Iohn 4 21 This Commaundement haue wee of him that he that loueth God should Loue his Brother also God cannot be loued and our Brother hated because there is one and the same Law-maker that commandeth both to loue him and our neighbor also Lastly we must consider who is our Brother and what is our neighbor that we must Loue which are the parties to whom it is to be shewed By Brother we are i Who is our Brother or Neighbor not onely to vnderstand the sonne of our Father that is our owne blood kindred and by Neighbor we must take heede we doe not deceiue our selues restraining it to such as are ioyned to vs in friendship or neer vnto vs in dwelling or such as beare vnto vs good will but such as are of the same Nature with vs euen any of mankinde He is to be accounted as our neighbour that is a man as we are and doth beare the Image of God as we do of what condition so euer he be whether he dwell neere vnto vs or farre from vs whether he be our owne Countrey-man or a Stranger whether he bee worthy or vnworthy whether he be a friend or an enemy whether he bee knowne or vnknowne because we are to consider him in God not in himselfe as we noted before This our Sauiour teacheth in the i Luke 10 29 30 31. Rom. 13 8. Esay 58 7. parable of the Samaritan answearing the Scribes question Luke 10. that we must shew the duties of loue to him that wanteth our helpe and releefe though he were our enemy one that did hate vs as the Samaritans were vnto the Iewes whether he be godly or vngodly we must extend the duties of loue toward them Thus did Dauid deale toward Saul his enemy
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
earth and licke vp the dust of thy feet That is they shall reuerence and serue Christ and his Church and they shall account it no dishonour vnto them to do any good to the Saints All these Testimonies serue as so many proofes to witnesse this truth that wee must account this our condition that we are all as Seruants to doe seruice to our Brethren and to imploy our selues and best endeuours to do them good according to their wants Reason 1. The reasons follow which will cause this Doctrine to sinke deeper into vs and make the truth appeare without all gaine-saying First whatsoeuer gifts are bestowed vppon vs to this end they are bestowed to profit with all to helpe one another and to edifie that body whereof we are members We are all Fellow-members of one body and therefore are bound to releeue and refresh our Brethren Euery member serueth one another are for the whole Nature it selfe in other things teacheth vs this duty The Sunne as the eye of the World shineth not for it selfe it yeildeth not heat for it selfe but for others The clouds which are as the bottels of heauen do not drop down raine for themselues but for others The earth which is as the Mother of these inferiour things bringeth forth Hearbs and Grasse and Fruit and Corne for the vse of man and not for it owne benefit This comparison drawne from the members of the body seruing one another and euery one caring for the whole is often vrged by the Apostle He teacheth that p Rom. 12 4 5. and 1 Cor. 12 20 25 26. As wee haue many Members in one Bodie and all Members haue not one office so we beeing many are one Bodie in Christ and euerie one one anothers Members And in another place There are many Members yet but one Bodie the Members should haue a care one of another least there should be any diuision in the Bodie Therefore if one Member suffer all suffer with it if one Member be had in honour all the Members reioyce with it If then one of the Members of our naturall body be ready to doe seruice to the other to the whole it should be our care to do the like that are of the Mysticall body of Christ Iesus from whom as from the head we receiue all influence of spirituall grace necessary to saluation Reason 2. Secondly it is our duty to follow the example of our Lord and Maister Christ Iesus he came to serue not to be serued to Minister not to be ministred vnto to redeeme not to rule This our Sauiour preached to his Disciples when they began to thinke of Lordship and to disdaine one another q Mar. 10 43 44. Whosoeuer will be great among you shall be your Seruant and whosoeuer will bee cheefe of you shall be the Seruant of all for euen the Son of man came not to bee serued but to serue and to giue his life for the ransome of many Where hee sheweth that the way to true honour is to serue so that the greater seruice we doe to the Brethren the greater honour we shall receiue at the handes of God The greater our seruice is the greater shall be our reward when euery one shall receiue according vnto his work This we see farther strengthned vnto vs in the example of Christ who humbled himselfe to wash his disciples feete and to wipe them with a Towell being washed and saide vnto them r Iohn 13 4 12 13 14 15. Know ye what I haue done vnto you Ye call me Maister and Lord and ye say well for so am I if I then your Lord and Maister haue washed your feet ye ought also to wash one anothers feete for I haue giuen you an example that ye should do euen as I haue done to you the Seruant is not greater then his Maister nor the Ambassadour greater then he that sent him We are taught to set Christ the most absolute example before our eyes to learne humblenesse of minde and the duty of seruice one to another we must consider him in his glory and in his humilitie First in his glory as our King as our head as our Lord and as our Maister then in his humility as abased and humbled in our Flesh vnto death euen to the death of the Crosse When we haue done this then we are thus to reason with our selues hath Christ in his great glory cast downe himselfe for my sake and ought not I if I were the highest vpon earth stoope downe to my equals Ought not I that am his Subiect his body his Disciple his Seruant to serue the necessities of my Fellow-seruants Thus the Apostle commending Loue to the Saints and meeknes of minde leadeth vs to Christ Å¿ Phil. 2 4 5 6 Looke not euery man on his owne thinges but euery Man also on the thinges of other Men let the same minde be in you that was euen in Christ Iesus who being in the forme of GOD thought it no robberie to be equall with GOD he made himselfe of no reputation he tooke on him the forme of a Seruant hee humbled himselfe and became obedient vnto the death If then we looke vnto Christ Iesus the Authour and Finisher of our Saluation we haue him as a perfect example without blemish and as a pure Glasse without staine to looke vpon who in the greatest glorie hath shewed the greatest abasement in the greatest honor he hath set before vs the greatest humility Reason 3. Thirdly true Religion consisteth in ministring to the Saints in helping and succouring of the poore in imploying himselfe to the good of others as a Candle that spendeth wasteth it selfe to giue light to them that are in the house It consisteth not in bare knowledge but in practise not in an idle Faith but in the fruits of loue This the Prophet Esay sheweth and sets down t Esay 58 10. If thou poure out thy Soule to the hungry and refresh the troubled soule then shal thy light spring out in the darkenesse and thy darkenesse shall be as the noone day And the Lord shall guide thee continually he shall satisfie thy Soule in drought he shall make fat thy bones so that thou shalt be like a watered Garden and like a Spring of Water whose Waters faile not Meaning that they which releeue the poore and comfort such as are comfortlesse their light shall neuer bee put out but shine for euer God will be their comfort in the day of trouble and he will recompence aboundently their good workes Seeing then the giufts u 1 Cor. 12 7. that we haue are giuen to euery man to profit his Fellow-members withall seeing we are to tread in the steps of our blessed Sauiour Iesus Christ and seeing the truth of Religion standeth in the fruits of loue we may conclude necessarily the former Doctrine that we ought to account it no disgrace vnto vs to abase our selues to do seruice and to Minister
haue nothing of vs. This is the reason vrged by the Apostle to the Corinthians l 2 Cor. 9 7. As euery man wisheth in his heart so let him giue not grudgingly or of necessitie for God loueth a chearefull giuer Now that which the Apostle speaketh of charity and of almes may as truely be spoken of euery dutie that God requireth of vs. When wee pray we must call vpon God chearefully for he loueth a cheerefull prayer When we giue thankes to his name for blessings receiued wee must thanke him chearefully for he loueth a chearful giuer of thankes and albeit these be notable parts of Gods worship and excellent duties commaunded of him and required of vs yet without this chearfulnesse they are as a dead thing not regarded Reason 2. Secondly our obedience vnto God must bee answereable to the obedience of Christ that hee performed to his Father for hee hath therein giuen vs an example and taught vs how to obey The maner of his obedience was willing and done of his own accord not extorted and wrested from him for then it could not haue beene accepted of God nor merritorious for vs nor praised in him Hence it is that the Apostle saith m Heb. 10 9 10. Then saide he Loe I come to do thy will ô God he taketh away the first that hee may establish the second By the which will we are sanctified euen by the offering of the body of Iesus Christ once made Thus Christ himselfe speaketh in the Gospell n Iohn 10 17 18. Therefore dooth my Father loue me because I lay downe my life that I might take it again No man taketh it from me but I lay it downe of my selfe I haue power to lay it down haue power to take it againe Where he sheweth that the cause wherefore he suffered was not because Caiphas conuented him or the witnesses accused him or Pilate condemned him or the Iewes executed him but because it pleased his Father and himselfe to make himselfe an offering for sinne For except hee had died willingly all his aduersaries had bin too weake to work any thing against him o Iohn 18 6. as appeareth in euidently the Garden when hee cast them all downe to the ground with a word of his mouth Heere is set down a pattern for vs to follow we must performe the like obedience that he did as his was voluntarily and willing so ought ours likewise to be that it may be acceptable in the sight of God Reason 3 Thirdly the things that are not done in Faith and Loue are sinne For without faith it is vnpossible p Heb 11 6 to please God And though I had the guifts of prophesy and knew al secrets and al knowledge yea if I had al faith so that if I could remoue mountaines q 1 Cor. 13 2 3 and had not loue I were nothing though I feede the poore with all my goods and though I giue my body that I bee burned and haue not loue it profiteth nothing So then we see that no dutie is acceptable without Faith and Loue. But nothing done vnwillingly vncomfortably or hypocritically can be done in Faith and Loue. And therefore such duties as are thus perfourmed haue no life nor vertue in them to giue them any grace or acceptation with God Reason 4 Lastly God knoweth our hearts and seeth hovv vve bring our guifts offer our offerings He looketh not vpon the outward vvorke but regardeth the intent of the heart When Caine brought vnto God an oblation of the fruites of the ground r Gen 4 5. he had no regard to him nor to his offring because he savv the hollownesse and hypocrisie of his heart This is the reason that Dauid vseth to perswade Salomon his sonne to haue a care to learn and to practise the will of God 1 Chro. 28 8. And thou Salomon my sonne know thou the God of thy Father and serue him with a perfect heart and with a willing minde for the Lord searcheth all harts and vnderstandeth al the imaginations of thoghts if thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer Where we see the Father carefull for the future good of his son mooueth him to endeuour and striue to know God by learning what he willeth to serue him vprightly and willingly by practising as hee enableth because our thoughts are not hidden from the all-seeing eye of God and because he offereth himselfe to them that seeke him but forsaketh them that refuse him when he is offered We may easily deceiue the eye of man that looketh only to the person and beholdeth only the outward worke but it is vnpossible to deceiue the searcher of hearts If then we gather al these reasons into a short sum and set them as in a Table before our eyes if we consider that God loueth a chearfull seruice that Christ performed a willing obedience that faith and loue giueth acceptance to the work and lastly that God giueth recompence according to the heart which he knoweth we see that the strength of them will beare the ful waight of this conclusion that the duties of our Religion must not be performed constrainedly but freely not grudgingly but chearefully not vnwillingly but readily not of necessity but voluntarily Vse 1. Now we are to make Vse of this Doctrine First seeing no man must performe any holy duty to God or man vpon compulsion or against his will but with all his minde and might we learne that euery action or dutie is accounted of by God not according to the greatnesse of the worker or outwarde shew of the worke but according to the will and affection of the dooer it is the manner of dooing that God more accepteth then the action or deede it selfe A Childe in his obedience to his Father is esteemed for his reuerent louing obedient and dutifull heart and not for the greatnesse or worthines of his worke For what can he do when hee hath endeuoured to the vtmost to pleasure his Father So is it with vs when we haue done all that wee can we must confesse we haue bin vnptofitable seruants and therefore God more respecteth the intention then the action the Worke-man then the worke the affection then the effect Mary is commended of Christ t Luke 7 47 and 21 3 4. because shee loued much The poore widdow that cast into the treasury one mite is praised by Christ aboue the rest that offered of their substance and superfluity He that giueth a cup of cold water in the name of a Disciple to a Disciple u Math. 10 42 shall not loese his reward What is the bestowing of a Mite Or what is a cup of colde water Are they of themselues in themselues considered any thing worth Or can they deserue to be accepted No in no wise but God accepteth the manner more then the matter how
according as the Apostle speaketh n Titus 1 16. They professe that they know God but by workes they deny him and are abhominable and disobedient and vnto euerie good worke Reprobate This profession is vaine and hyppocritall and no more regarded of God then the leaues of a Tree of him that looketh to finde fruite vpon it So then seeing two are better then one seeing it is a thing wel pleasing with God and last of all seeing the Faith is denied of those that regard such as are nearest to them nothing at al we learne howsoeuer we owe somwhat to all mankind and there is a common band that knitteth vs fast togither yet where the debt is greatest there we are bound to pay most where the Obligation is straightest there we are to performe the greatest duties Vse 1. The Vses remaine to be considered First of all if it be a dutie of man toward man to require most where most is committed and to yeelde the greatest loue againe where are the greatest occasions to couple and combine vs together then much more are we bound vnto the Lord of whom we haue receiued all to whom we doe owne all and by whom we doe enioy all We must doe homage to him as to our King we must giue honour to him as to our Father o Mal. 1 6. we must yeeld him feare as to our Maister we must performe subiection to him as to our Creator we must shew obedience to him as to our Law-giuer He would be holden as a man vtterlie voyde of all wit and wisedome who being indebted vnto many men and owing to some more and to others lesse bound to some in one band to others in two to others in many bands to some owing all that he hath and to others more then he hath or is able to pay would begin to pay his debts without difference and discretion deliuering much to whom he oweth little and little to whom he oweth much satisfying two bands where he is bound in one onely and regarding onely to haue one cancelled where many other are required at his hands Thus it fareth with euery one of vs to one we owe one Talent to another three Tallents to another fiue Tallents but to God we are aboue all others most deepely indebted we owe vnto him our goods our good Names our substance our libertie our liues our selues our soules our bodies and when wee haue giuen him all all will not serue to pay him seeing we owe vnto him more then we haue Hence it is that our Sauiour saith p Math. 22 37 38 39. Thou shalt loue the Lord thy God with all thine heart with all thy Soule and with all thy minde this is the first and the great Commaundement and the second like vnto this Thou shalt loue thy neighbour as thy selfe We see then the order of the Commaundements set downe by the God of order that God hath the first place and man the second the duties we owe vnto him are preferred before the duties we owe to our Brethren And if we marke the Lords prayer and the order which we are taught to obserue in our Prayers and Petitions we shall finde those ranged in the first place that touch the honour of his Name before such as belong to our necessities so that the duties are greater the Chaines are stronger the bands are faster and the reasons are firmer to binde vs and knit vs vnto God In him q Acts 17 28. and 14 17. we liue and mooue and haue our being He sendeth Raine and fruitfull seasons he filleth our hearts with ioy and gladnesse He made vs and not we our selues he made vs of nothing and when we became deformed hee reformed vs. He hath written his Lawes in our hearts and our sinnes and iniquities he will remember no more What wrong and iniury hath the Lord done vs that hauing receiued so many pledges of his fauour and sealed so many bands acknowledging the infinite debts that ws owe vnto him wee should preferre Dust and Ashes before him and set vp proud flesh in disgrace and despite of him We see what mightie and waightie reasons wee haue to magnify him aboue all Creatures in Heauen and Earth and to aduance him aboue all excellency that is in man whose breath is in his Nosthrils and yet who is it that giueth him his due and doth not extoll the Creature aboue the Creator who is blessed for euer True it is euery man will pretend loue to God as to him that hath elected him created him redeemed him called him adopted him iustified him sanctified him and preserued him But doe we loue his word aboue our owne pastimes and pleasures Our Sauiour saith r Iohn 14 23. If any Man loue mee hee will keepe my word and my Father will loue him and we will come and dwell with him he that loueth not me keepeth not my word If then we preferre the following of our owne vanities before the hearing of his truth we plainely bewray the hypocrisie of our hearts and shew that our loue is fastned vpon the Earth We will all seeme to loue the Lord and his word least all men should condemne vs and cry shame of vs but this our loue continueth no longer then till some profit or pleasure round vs in the eare and come in comparison as it were to be waighed in the ballance together then farewell God and his Word and his Sabbaoths we will none of them so long as we haue the other to follow after What is more common in continuall practise then this Will not a drunken Feast a ryotous company of prophane Fellowes sooner draw vs to their Lure then a conscience of our duty to God to keepe vs at home to attend to his ordinances for the saluation of our Soules Euery man almost can say the Commandements and pronounce the words but they consider not the meaning of them and how large they are They know the Law Å¿ Exod. 20 3. Thou shalt haue no other Gods but me and they would complain of the iniurie done them if they should be charged to breake the same Neuerthelesse if we loue the World more then we loue God or delight in our Riches more then in his Worship if we trust in the Creature more then in the Creator or if we feare men more then God we offend him and transgresse his Commaundement Let vs now consider with our selues how deeply we are indebted vnto God and remember that we owe many duties vnto him he hath giuen vs much so that he may require much of vs again he hath bestowed many blessings vpon vs and therefore he looketh for the greater seruice at our hands Vse 2 Secondly seeing the Band and Obligation is much more powerfull and astringent to some then vnto others albeit we are required and charged to loue all men as they are men and to wish well vnto them according to the diuers degrees whereby they
are as certaine steppes whereby we climbe vp to the society and mutuall loue of others so the moe steps and degrees there are the greater ought our loue to be To be a man created after the Image of God is one degree and challengeth loue from vs to be performed toward him To be ioyned in a Politicall or Domesticall knot to wit in the Common wealth or in the priuate Familie as the Prince and Subiect the Father and Sonne the Maister and Seruant is another and a neerer degree and ought to be the cause of farther loue But if to these naturall and ciuill respects there be added a spiritual Communion in Christ which is the best band that bindeth faster then all the rest whereby the Subiect is made his Princes brother the Child his Fathers Brother and the Seruant his Maisters Brother this requireth a more faithfull and feruent loue and a farther degree of our affection toward them On the other side if the coniunction betweene them be onely in the two former considerations there can be no true and sincere loue betweene them albeit they bee so closely tyed together no although they be Fathers and Children Husbands and Wiues Maisters and Seruants Princes and Subiects For where Christ Iesus is not there can be no singlenesse and soundnesse of the Soule whosoeuer loueth not in the Lord he cannot loue from the heart and where there is no true piety there can be nothing else but hypocrisie which is the bane and poison of true loue Hence it is that hee which hath an euill Seruant doth not in truth possesse him he hath an interest and propriety in the least part of him he may haue his handes but he cannot haue his heart So the Apostle sheweth that while Onesimus was a wicked man and an vnbeleeuer his Maister Philemon could not commodiously vse him he wandred therefore a while from his House that by changing of the place he might be turned into another and returne a new man before an vnworthy Seruant but now a profitable Seruant nay a beloued Brother made neere and after a sort equall with his Maister thorough Faith in Christ Whensoeuer therefore Kinges and Princes Fathers and Maisters being beleeuers haue vnder them and belonging vnto them such as are vnfaithfull and vnbeleeuers they cannot promise to themselues that they haue the whole rule and command ouer them This appeareth euidently in the Popish sort that beleeue the Doctrine of the Councell or rather Conuenticle of Trent if one that professeth the Gospell haue a Wife or Child or Seruant embracing that falsly named Catholike-Religion that rest vpon the deceiueable errors of the Priests and Iesuits and all of them vpon the decree and determination of the Pope he cannot make his accounts except he account amisse that he hath full power ouer them or the rule of their liues or the loue of their hearts We see it oftentimes come to passe in Subiects adhering to the Dregges of Popish superstition that notwithstanding the bands of fidelity and allegiance whereby they are obliged to their Princes they breake out into actions of open Rebellion and seeke the subuersion of King and Countrey and Religion If then a man would haue an absolute and Soueraigne commaund ouer his Inferiours and be assured to haue a whole and entire Wife that his heart may trust in her and her heart rest in him if a man would haue a dutifull Child and a faithfull Seruant to do his will and performe seruice vnto him for conscience sake he must make choise of such as haue in them the feare of God the Faith of Christ the guifts of the Spirit the loue of Religion the desire of instruction and the care of saluation If these be wanting neuer thinke their affection can be firmely setled toward thee but vpon euerie occasion it will be easilie remooued from thee It is the surest and fastest knot that Christ knitteth all other bands will quickly be broken and loosed Vse 4 Lastlie seeing the encrease of many bands meeting together doubleth and trebleth the care and loue one toward another so that where the smallest number of meanes is found there also is found the smallest loue and where the greatest number of occasions concurreth as it were on an heap there ought to bee the surest knot of friendship and amitie it should put all superiours in minde of a necessary dutie to be carefull to instruct those that belong to their seuerall charges and iurisdictions that so they may tye them with a surer knot to themselues and haue the better seruice at their handes For seeing they are neerer coupled vnto them that are vnder the reach of their authoritie or the roofe of their houses then vnto the rest of mankinde they ought to haue a greater respect vnto them and beare a dearer loue vnto them euen vnto their bodies how much more vnto their Soules But wee cannot better testifie our loue vnto them and shew our care ouer them then by making knowne vnto them the workes of the Lord and the waies of saluation If we be commaunded to l Heb. 3 13. Exhort one another while it is called to day and to stirre vp one another to good things m 1 Thes 5 14 if we must admonish them that are out of order and comfort the feeble minded how much more are wee bound in conscience to perfect it to those that depend vpon vs and are neerer vnto vs It was the first and principall care of all the godly Kings that had true Religion in their owne harts to prouide for the instruction of their subiects The Apostle writing to the Ephesians and prescribing the distinct duties of sundry persons forgetteth not the Father and the Son and as he chargeth Children m Ephe. 6 2 4 To obey their Parents in the Lord so he commaundeth Parents to bring them vp in the instruction and information of the Lord. Thus godly Maisters haue vsed all diligence to bring their Seruants to haue a desire of Religion and a loue to the exercises of pietie whereby oftentimes such a good worke hath beene wrought in them that they haue accounted their Maisters as second Fathers and as spirituall Fathers confessed themselues more bound in all dutie to them then to their naturall Parents hauing learned that to the glory of God and the saluation of their Soules by their Maisters instruction which they could neuer vnderstand by their Fathers education They haue confessed themselues to haue gained more by such a seruice then if a large portion a rich inheritance and great reuennewes had beene left vnto them And indeede this is the onely way to teach Children dutifulnesse and to frame our Seruants to obedience to plant godlinesse in them and to water that which is planted The neglect of this care in vs will make them carelesse and the making of no conscience to teach them will bring them to be vnconscionable in their places If we be dumb and open not
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
in our way The third reproofe Lastly it reproueth such as refuse to giue them sufficient maintenance and do barre them of that competent and conuenient portion that God hath allotted vnto them in his worde For if such as haue spent their strength to bring vs vnto God ought aboue all others to be regarded of vs and haue a worthy recompense of their labours surely they deserue to be checked and controlled that deale niggardly toward them who haue kept back nothing from them but reuealed vnto them the whole Counsell of God Wee see in this place what the Apostle Paule challengeth at the hands of Philemon whom he had won to the Faith he accounteth him to owe vnto him all that he had so that if he should giue vnto him all the substance of his house nay his owne life it were but due it were but a debt that he owed vnto him He that hath ransomed a prisoner out of the hands of the enemies hath iurisdiction and authority ouer him and may worthily claime whatsoeuer he hath He that hath saued the life of his enemy in battell and made him captiue is wholly at his disposing that hath taken him In like manner such as haue pulled vs out of the fire of hell out of the Iawes of death and out of the slauery of Satan the Prince of this world that ruleth in the hearts of the Children of disobedience may by a Diuine and humaine right reape our temporall things and require to be sustained and maintained by vs. Might not he be registred for a most vnthankefull person to all posterities that shall come heereafter that would suffer him to want that hath fed him that hath nourished him that hath preserued his life Who doth not cry out against Pharaoh and the Egyptians x Exod 1 8. who forgat Ioseph a great Benefactor to their whole Land that prouided much Corne in the plentiful yeares and saued the liues of many thousands by his labour and industry So likewise what a shame is it to suffer such worthy Instruments of our good to lack and suffer hunger Vndoubtedly they deserue to be forsaken of God and all good men that forsake those that are their Fathers in Christ and instructers in Christianitie Notwithstanding this blemish and reproach sticketh neerer vnto many men now liuing then the skin vppon their backes which brandeth and blotteth them as with a coale of perpetuall infamy who being brought to knowe themselues to see their owne sinnes to vnderstand their secret offences to make Conscience of their wayes to come to true repentance and to begin to set their footing in the kingdome of heauen by the blessing of God vpon the labours of his Ministers yet haue no consideration of them are not greiued nor ashamed to see them want and to liue in necessity but haue forgotten all the comfort that they haue receiued and shut vp the eyes of their compassion from them So often as I consider the former times of mens zeale and forwardnesse that being drawne to a loue of the truth became Instruments to draw on others and compare the same with the present estate of things we may seeme to liue in a continuall Winter and vnder a frozen Climate wherein appeareth nothing all the yeare long but Frosts and Ice and cold and Haile and Snowes couering the Mountaines and Valleyes without any Spring or Summer without any heate or growing or flourishing of any thing For I remember how many being touched with a terror in Conscience and feeling the burthen of their sins more heauy then Lead pressing them downe to the nethermost Hell could finde no comfort in their pleasant Companions in their delightfull pastimes and in sweet Instruments of Musicke all these were tedious and bitter and wearisom vnto the flesh one word of comfort from the mouth of the Minister was as Balsam vnto them to refresh their faint and feeble spirits by whom they were raysed vp But now liuing in peace and prosperity they are fallen asleepe they remember not the kindnesse they haue receyued and the consolation that they haue tasted and can both heare and see their misery and almost beggery that were the greatest meanes of their bringing them from the greatest misery and slauery that can be imagined For what greater bondage then the bondage of sinne of Satan and of Hell It is a great reproach to see a Christian Brother to begge his Bread or to craue releefe of others a faithfull Minister is a Christian brother and more then a Brother yea a Christian Father whose Children in the faith ought to giue him maintenance in the flesh It is truely saide by the Apostle y Gal. 6 6 7. Let him that is taught in the word make him that hath taught him partaker of all his goods Be not deceiued God is not mocked for whatsoeuer a man soweth that shall hee also reape To this purpose he speaketh in another place z 1 Tim. 5 17 18. Deut. 25 4. Math. 10 10. The elders that rule well let them be had in double honour especially they which labour in the word and Doctrine for the Scripture saith Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne And The Labourer is worthy of his wages It is a great shame to the people of God that such as are conscionable in their Callinges and are as faithful Stewards distributing to them in the family such store as they haue prouided should complaine for want of maintenance and a liberall pension in temporall things The Apostle Iames teacheth a Iames 5 4. That the hyre of the Labourers which haue reaped their fields which was of them kept back by fraud cryeth and the cries of them which haue reaped are entred into the eares of the Lord of Hoasts The Ministers of God are his Labourers and labor for vs to gather vs as good Corne into the Lords Barne if then wee detaine from them the Bread that they should eat and the fleece of the woll wherewith they should be cloathed and the fruits of the earth whereby they shold be maintained This is a crying sinne and will neuer cease vntill it haue brought downe Gods iudgements vpon our selues and our substance Vse 3. Thirdly seeing the benefits brought vpon vs both vpon our bodies and soules by the meanes of the Ministry can neuer be worthily esteemed and sufficiently expressed it serueth to instruct vs in the necessarie duties of our obedience euen to testifie our loue to the truth by reuerencing and respecting them that are as the Lordes Messengers to bring the trueth vnto our doores This the Apostle commendeth vnto vs in the Thessalonians b 1 Thes 2 13 For this cause also thanke we God without ceasing that when ye perceiued the word of God which ye heard of vs ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue Where we see
when he entertained beleeued false Ziba against his faithful subiect Neither ought we to be hard of beleef to belieue nothing that is told vs though neuer so constantly and certainly as appeareth in Gedaliah who would not beleeue m Ier. 40 14 16. Iohanan and the Captaines of the hoast that certified him that Ishmael was sent to slay him But this his want of beleefe he bought with the losse of his owne life Againe as we are to construe things in the best sense and beware that we wrest nothing contrary to the meaning of the speaker considering that they are heinous sinners that n Rom. 1 29. take al things in the worse part so we are also bound to shew a louing heart a tender affection and a Charitable compassion toward our brethren in seeking to defend and maintaine his good name when we hear him slandered and his good name impaired If we heare a malicious enemy broach his malice by speaking lies and vttering slanders against our brethren ought not we as their friends in loue to open our mouths in the cause of the dumb shewing our dislike of their euill reportes and testifying our good affection toward their persons and relating the truth in their defence For wee must know that we may be slanderers as well by silence and holding our peace as by discrediting them by our tongues He is a false witnesse that hearing his neighbor falsely accused doth not labour to cleare him when he is able by giuing Testimony vnto the truth When Ionathan by his owne knowledge perceiued that the reports were false which flatterers had deuised and Saule had immagined against Dauid being then misled and misinformed he could not holde his tongue o 1 Sa. 20 32. but spake in his defence in the cause of the innocent saying Wherefore shall hee die What hath he done The like we see in Nicodemus when he saw the malice of the Scribes and Pharises to haue bin so great that they woulde haue condemned Christ absent and vnheard he stood vp in the Counsell said p Iohn 7. 51. Doth our Law iudge a man before it heare him and know what hee hath done This ought to be an example vnto vs how to behaue our selues when wee heare good and godly men reuiled and rayled vpon wrongfully accused and vniustly slandered we should not be tongue-tied but open our mouthes in their defence It is a firme testimony of our loue both to their person profession Lastly we are to shew the griefe sorrow which we conceiue when soeuer we heare a true report of any faults and sins committed by them that haue bin a blot and blemish vnto him We see this q Nehemiah 5 Esra 9. Phillip 3. in Nehemiah in Ezra in Paul and many others So then such as are ready to iudge the best of their brethren wil be careful to make the best of euery thing to defend their good name from slanders and reproaches and to testifie their greefe for such euils as breake out of them Vse 3. Thirdly albeit we are to hope the best of others and to iudge charitably of them yet we must know that it is our duty to admonish one another and seeke to conuert one another from going astrayâ— Heereby we shall saue a soule cleare their good name and couer a multitude of sinnes For it is most certaine we can neuer conceiue a good Opinion of them nor haue them in any estimation nor entertaine a Charitable Iudgement of their dooings vnlesse wee shew our selues forward to exhort and admonish them when wee see they walke not with a right foote nor tread in the steppes that leade vnto eternall life When Paule sawe Peter dissemble with the Iewes he r Galat. 2 14. reprooued him to his face so did Nathan the Prophet Dauid after hee had sinned It is a witnesse infallible of our loue in that we admonish our Bretheren and suffer not sinne vpon them It shall bee a precious balme that shall not breake their heads On the other side as we are to iudge the best of others and to admonish those that fall and offend so we ought not to thinke that they hate vs that shew vs our faultes or that they are our enemies that reprooue vs. A sharpe reproofe is more hardly digested then a bitter pill is swallowed We desire for the most part to be soothed and flattered in our sinnes and to haue soft pillowes sowed vnto our Elbowes that we may sleep in sinne without controulment and so runne into destruction without trouble and with much ease Neuer were there more miserable times then these ate in the which wee liue Hee that reprooueth maketh himselfe a prey and he that is reprooued stormeth and rageth at the matter as if hee had receiued a great iniurie and as if men had gone beyond the bounds of their Calling But if there be true Wisedome in vs wee must regard those that do admonish vs in the Lord. Vse 4 Lastly seeing it is our duty to hope and esteeme the best one of another let this be acknowledged and confessed of vs that we must iudge of no man before the time we must take heed of rash iudgement according to the rule of Christ Å¿ Math. 7 1 2. Iudge not that ye be not iudged for with what Iudgement yee Iudge ye shall be iudged and with what measuee you mete it shall be measured to you againe Likewise our Sauiour in the parable of the Housholder which went out at the dawning of the day to hire Laborers into his Vineyard signifieth That God calleth at all houres and times of the day some at one time and some at another according to the good pleasure of his owne will We must despaire of no mans saluation but hope the best of them that God will giue them repentance to come out of the snares and subtleties of the Deuill whereby they are holden captiues to do his will This offereth vnto vs these three Meditations First it is a comfort to those that at the last are brought to repentance No man is excluded from grace in this life and from glory in the life to come that turneth vnto God with all his heart The Theefe vpon the crosse was receiued to mercy they that were called at the eleuenth houre and laboured but one houre had their peny It falleth out oftentimes t Math 19 30. and 20 16. That the last are first the first are last Let none despaire through the greatnesse hainousnesse and multitude of his sins but rather make hast delay not the time to put off from day to day considering how ready the Lord is to imbrace him to receiue him to forgiue him Secondly albeit the gate of mercy be set wide open for all penitent persons yet this ought not to harden mens hearts in carelesnesse and securitie For the vngodly that continue in their sins haue no defence for themselues and their presumption
18. 13. who beeing in distresse and feare of his life said to Eliah Was it not told my Lord what I did when Iezabell slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a Caue and fed them with Bread and Water These men we see found great comfort to their owne Soules in the practise of this duty If the same fruit of Faith and testimony of loue be found in vs we shall not be left comfortlesse when we desire comfort of God Nay if this entertainement of the Saints whom the profession of the faith in time of trouble hath made Strangers be among vs and doe abound it will make vs that we shall be neyther idle nor vnfruitfull in the acknowledging of our Lord Iesus Christ And that we may yet haue farther comfort and encouragement heerein we must vnderstand that whatsoeuer comfort and compassion we shew to the Seruants of God that are harbourlesse and succourlesse the Lord Iesus doth account it as done vnto himselfe For Christ is oftentimes left without help and harbour in his poore members and in them he wandreth vp and downe from place to place to seeke releefe Thus he shall say in the end of the World ſ Mat. 25 35 40. I was a Stranger and ye tooke me in vnto you I was naked and ye cloathed me I was in Prison and ye came vnto mee for verily I say vnto you inasmuch as yee haue done it vnto one of the least of these my Brethren ye haue done it to me Let this comfort and refresh vs let this encourage vs to loue Strangers and to performe all duties of loue toward them considering that Christ Iesus will aboundantly reward our well-doing and accept it farre aboue the worthinesse of the work albeit it be shewed to the poorest and simplest soul that belongs to his Body On the other side this serueth as a great terrour to those that are without naturall affection and spirituall compassion to consider wisely of the poore Strangers to whom Christ shall say I was a Stranger and ye tooke mee not in vnto you sicke and in Prison and ye visited me not for verily I say vnto you in asmuch as ye did it not to one of the least of these ye did it not to me This serueth to encrease their sinne and to make the iudgements of God to enter into their bones considering that they haue not to doe onely with men but with Christ and the contempt is offered not onely to a base stranger but to our blessed Sauiour He that striketh and woundeth the hand or the foote maketh paine and greefe to arise in the head inasmuch as one part is touched with a sympathy of the others misery The faithfull are all the members of Christes body whereof he is the head if then any of them be afflicted hee suffereth with them he is greeued for them he is hurt through them Let all the enemies of the godly therefore take heede vnto themselues least they kicke against the truth of God and hurt the least of the professors thereof considering that he that toucheth them toucheth the apple of his eye yea toucheth and pierceth Christ himselfe of whom wee may truely say x Math. 21 44 Whosoeuer shall fall on this stone he shall be broken but on whomsoeuer it shall fall it will crush him in peeces Who is it that dareth breake out into this blasphemy to professe that he wisheth to wound Christ to reproach him to defie him to turne him out of doores to suffer him to perrish and to shut vp their compassion frō him But whiles we are ashamed of our poore Brethren we are ashamed of Christ whiles we deny to stretch forth our handes to help them we passe by Christ and looke awry or a squint vpon him Would we haue the Lord of life and glory deale with vs as we deale with them and behaue our selues toward them We liue if not in the persecution yet in the necessity of the Church and Children of God we cannot but see many want If the enemies of the Gospell hate them for the truths sake shall not we loue them for the truths sake If we desire to finde comfort in the great day of the Lorde let vs now shew comfort as God hath blessed and inabled vs according to our abilitie Hee will neuer bee wanting to them that consider wiselie of the wants of them that feare him If wee doe not deny our comfort to them he will neuer deny to minister comfort to vs in time of neede But if our harts be hardned and our hands full of crueltie we deceiue our selues if we looke for any comfort at the handes of God The Rich man and Miser that had Lazarus at his Gates y Luke 16 19 21 24. Clad himselfe in Purple and fared deliciously euery day yet shutting his eyes from beholding the misery and stopping his eares from hearing the cry of the poore himselfe was cast into torments and cryed with a great cry and a bitter and was not heard nor regarded Then his sumptuous fare could not refresh him then his gorgeous apparrall could not comfort him then his resort and retinue could not reuiue him but he continued in endlesse and remidelesse tortures and tormentes If wee follow his example let vs feare his ende and if wee practise his sinne we must looke to feele his punishment If we behold the troubles of the Ministers and Professours of the Gospell driuen out of house and home and cast out of Land and Liuing and we cannot affoord them a good word nor giue them any thing to supply their wants when God hath giuen vnto vs this worldes good wee our selues shall cry and not be heard We shall all stand in need of the mercie of God If we were rich noble if were Kings and Princes if we haue had thousandes that haue required and receiued mercy from vs yet a time shall come when we shall stande at the Iudgement seate of the Almighty and call for mercy at his hands The Lord in that day shall recompence vs according to our workes Haue we delighted in the deeds of mercy and shewed pitty to the poore wandering Saints Let vs be of good comfort wee shall not finde God a seuere Iudge but a mercifull Father and Sauiour vnto vs we shall receiue the fruite of our Labours in due time gather as we haue scattered and reape as we haue sowed On the other side haue we seene the Saintes of God sicke and not visited them Strangers and not harboured them Hungry and not fed them We shall hang downe our heads in that day when we would giue all the world for one drop or dram of mercy to come neere vs z Iames 2 13. For there shall be condemnation mercilesse to him that sheweth not Mercie and Mercie reioyseth against Iudgement Let vs consider these things whiles we haue time It was too late for the Rich man