Child of the Deuill and of representing his Image For as the names giuen to Sathan describe his nature so the word Deuill in the orriginall tongue which the holy Ghost vseth q Reuel 22 10 signifieth a false accuser a carper a cauiller a disgracer a slanderer one that by all means seeketh to deface the truth and those that vphold and support it Thus the nature of our spirituall aduersity is notably painted and purtraied out vnto vs. His whole practise standeth in false accusations wrongfull imputations and wilfull calumniations of God to man and of man to God He falsely accused God to our first parents in the beginning r Gen 3 5. to enuy their good estate and therefore of malice forbad them the Tree of the knowledge of good and euil He falsely accused Iob to serue God s Iob 1 9 10. 11. in hipocrisie not in sincerity with shew of the body not with singlenesse of heart to be seene of men not to approue himselfe with an vpright conscience in the presence of God These quallities of the Deuill are to be found in all the wicked If you talke and reason with them of such as truely feare God either they will censure them as Hipocrits and falsely accuse them not to be the persons which they make profession to be or else they will detract from them and diminish those guiftes that God hath abundantly bestowed vpon them Christ Iesus himselfe could not escape this viperous brood who was accused by the Deuils ofspring and the Children of darknesse the Scribes and Pharisies to be a Samaritan to haue a Deuill to be a Drunkard to be a Seducer a Blasphemer and what not So was it with his Apostles they were filled with the holy Ghost and endued with the guiftes of tongues yet they felt the smart of this rod and were wounded with this sharpe sword they were accounted Deceiuers accused as Drunkards slaunderd as Disturbers of the common peace and reuiled as Traitors and Rebels against Caesar for the Disciple must not looke to be t Iohn 15 20. aboue his Maister nor the seruant greater then his Lord. These reuilings and reproaches are not peculiar to Christ and his Apostles but common to all the faithfull and true beleeuers in his name they tast of the same cup and haue the like measure measured vnto them They are slandered and backbited they are reuiled and taunted for the truthes sake But let all such carpers and cauilers looke to themselues and take heed to their estate u Iohn 8 44. they resemble their father whose workes they doe and they shew themselues to be petty-Sathans and very Deuils incarnate Now such as are the Children of the Deuill must look to haue their portion with the Deuill and his Angels Let vs therefore be ready to magnifie the mercies of God toward our bretheren let vs speake of the praises of him that hath giuen them let vs remember what God hath done for vs and others and especially let vs beware that we do not disgrace them and their guiftes which tendeth to the dishonour of him that gaue them For as Salomon saith x Prou. 17 5. and 14 31. He that mocketh the poore reprocheth him that made him so is it true that whosoeuer contemneth and despiseth reuileth and treadeth vnder his foot the Godly adorned from the Throne of God with the precious graces of his spirit he reproueth and reproacheth God himselfe y 1 Iohn 2 29 who hath giuen that annointing which they haue receiued of him Thus we see how we are to behaue our selues in respect of Gods guiftes we must not be ashamed to confesse them but we must be both ashamed and afraid to deface them and so to defraud God of his honour due vnto him Vse 2. Secondly seeing it is our duty when God hath beene good vnto vs or others to make knowne his goodnesse we learne heereby how the Saintes of God may be rightly and religiously honoured of vs and remembred to their euerlasting praise It is our dutie to giue thankes to God who hath blessed them with his graces and gouerned them by his holy spirit and to pray vnto him so to direct vs dispose of our waies that we may follow their godlines walk in their steps wherein they haue gone before vs. True it is the church of Rome go a great deale farther and teach vs to go further in the honoring of them then God alloweth the word approueth For they lade them with the spoils of Christ take from him the royalties of his Priest-hood therfore indeed they do not honor them but dishonor and disgrace them when they decke them with feathers that are not theirs Is there any good godly man liuing on the face of the earth that could bee content to haue theeues and robbers spoile other men of their goods and bring them vnto him and if they offred them would he accept and receiue them If he would not receiue them as his owne but refuse reiect them as belonging to others how shold the blessed Virgin the holy Apostles and other Saintes of God account those sacrilegious wretches to be their friends which rob spoile God of his honor and thrust Christ Iesus our mediator from his office to bestow vpon thē It is their honor to honor the same God with vs and to worship him And it is our honoring of them to giue all honor to God by walking in those wayes wherein they haue ledde vs the way and by following the light which they haue carried before vs. And if we would know how to honour the Saints aright and to giue them their due z Wherein the honour of the Saints consisteth it consisteth in these pointes First that God be magnified and praised in them our praising of them must tend to the praising of him who hath aduanced them and crowned them with his gifts God must be all in all to vs and his glorie must be preferred and sought for of vs. The Apostle remembring the History of his owne calling and conuersion telleth that the Churches of the Iewes saide a Gal. 1 22 23 Hee which persecuted vs in times past now preacheth the Faith which before hee destroyed and they glorified God for me When they heard he was gained to the Gospell they considered therein the power goodnesse and mercie of God and with ioy of heart they gaue him thankes for it Secondly the Saints should be honoured by an approbation of Gods guiftes in them and by an honourable mention of them For seeing they haue vsed the gifts of God faithfully he wil haue their gifts praised and extolled and the Saints themselues to be magnified commended So the Apostle mentioning his persecuting of the church in the time of his ignorance addeth b 1 Cor. 15 10 But by the grace of God I am that I am and his grace which is in me was not in vaine but I laboured
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
Children of God c Psal 123 3. Haue mercy vpon vs ô Lord haue mercy vpon vs for we haue suffered to much contempt This is the direction that the Apostle Iames giueth d Iames 5 5. If any of you want wisedome let him aske of God which giueth to all men liberally and reprocheth no man and it shall be giuen him This is that which the Apostle both teacheth and craueth The Grace of our Lord Iesus Christ the loue of God and the Communion of the Holy Ghost be with you all The like we see vsed by the Apostle Iohn Reuel 1. 4. All which testimonies serue directly to teach vs that what blessings soeuer we want we must beg them of God and of him onely Reason 1. Let vs see the Reasons to confirme vs in this truth First God is the fountaine of all good thinges and the Well-spring of all graces whatsoeuer Hee is a most bountifull and liberall Giuer none can helpe vs but he alone If hee shut his handes who can open them If hee stoppe his eares who can heare If hee turne awaie his eye from vs who can see our wantes If hee close vp his heart who can shew mercie Hence it is that the Apostle saith e Rom 11 36. For of him and through him and for him are all thinges to him bee glory for euer Amen And Iames in the first Chapter of his Epistle Iam. 1. 17. f Iames 1 17. Euery good giuing and euery perfect guift is from aboue and commeth downe from the Father of lights with whom is no variablenesse neither shaddow of turning Reason 2. Secondly the three persons in Trinity doe worke ioyntly together euen from the first beginning of our creation to the last finishing of our saluation It is said all things were made by the Sonne g Iohn 1 3. and that without him nothing was made that was made the Spirit also did sustaine and vphold that confused Lumpe which was the matter of the vniuersall so that they are said and set downe to be Creators as well as the Father In the worke of our saluation the Father willeth it and electeth vs the Sonne meriteth and deserueth it the Holy Ghost applyeth and appropriateth it This is it which Christ himselfe h Iohn 5 17. 16 13. saith Ioh. 5. My Father worketh hitherto and I worke And Chap. 16. When he commeth which is the Spirit of truth he will lead you into all truth So we might say the like touching the guifts of Sanctification and Iustification the Father forgiueth and washeth away sinne by the blood of Christ through the sprinkling of the Spirit he mortifieth sinne by the power of the death of Christ through the working of the Holy Ghost he raiseth vnto newnesse of life by the power of Christes Resurrection applyed by the Spirit hee iustifieth vs by the righteousnesse of Christ imputed and appropriated vnto vs by the Spirit Seeing therefore that God is a most munificent and liberall giuer rich vnto all and niggardly to none and seeing these three persons beeing one God doe worke ioyntly together in all things touching the creation of the World and the saluation of man and the redemption of our Soules it followeth whensoeuer we want any guifts needefull for Soule or body for this life or the life to come we must aske the supply of them at the handes of God onely the Father the Sonne and holy Ghost Vse 1. Now let vs handle the Vses breefely that arise from hence First we see that it is necessary for all that would pray aright and would obtaine that which they desire to be well instructed in the Vnity of the Godhead and the Trinity of the persons and to know the distinct properties of the persons without the vnderstanding whereof wee worship not the true God but an Idoll Our Sauiour in his conference with the Woman of Samaria chargeth the i Iohn 4 12. Samaritans to worship they know not what so doe many in our dayes both Heretiques and ignorant persons they call vppon God confusedlie but they haue no particular knowledge of God at all We must conceiue no otherwise of God in our minde then he hath expressed in his word The scripture teacheth to knowledge to beleeue to worship one God and him onely If we conceiue or imagine or receiue a multiplicity of Gods wee turne the truth of God into a lie and we erect vnto our selues so many Idols Againe the same Scripture setteth before vs three persons in that Godhead the Father which is the first person in the Trinity of himselfe the Son which is the second person begotten of the Father the holy Ghost which is the third person proceeding from the Father and the Sonne The Father is God the Sonne is God the holy Ghost is God and yet these three persons are not three Gods but one onely God And heere we haue in this place a notable Testimony of the God-head of the Sonne where the Apostle desireth and prayeth for grace and peace to be giuen to Philemon and his Wife to Archippus and the Church not onely from God the Father but from the Lord Iesus Christ This had bin monstrous horrible Idolatry and blasphemy Lastly if Christ had not bin in Nature Maiesty and glory equal with the Father hee of whom and from whom we craue spirituall and eternall gifts k Iohn 1 16. And of whose fulnesse we receiue and grace for grace must be confessed and beleeued to be God but such is Christ Iesus and therefore let this be an article of our Faith written in our hearts acknowledged with our mouth and confessed in the Church for euer that Christ is true God Vse 2. Secondly all good things are to be craued of God whether it be the supplying of his graces or the remoouing of our troubles we are taught to goe immediatly to God by Christ whensoeuer he blesseth vs and to returne vnto himselfe the praise of his owne worke This duty being required it serueth to meete with many corruptions that are too common in the world It conuinceth such Heathnish minded men as are of dead harts and haue no spark of the life of Gods Spirite in them that receiue and swallow vp daily diuers blessinges yet neuer looke to GOD that blesseth them but wee are like vnto the Swine that goe groueling to the ground like the Horse and Mule that haue no vnderstanding at all and so vse all the profites and pleasures of this life without any acknowledgement and consideration from whence they come and of whom they haue receiued them l Ezek. 32 6. or like vnto the Israelites when they had forsaken God They sate downe to eate and drinke and rose vp to play or as c Gen. 25 34. Esau He did eate and drinke he rose vp and went his way he filled his paunch and such was his prophanenesse that hee was touched with nothing These men doe daily deuour infinite
and refuse to heare him but to shewe himselfe true in his worde and faithfull in his promise hee dooth acknowledge him as his owne because hee confessed him before that sinnefull and wicked generation saying vnto him Verily I say vnto thee to day thou shalt be with me in Paradise The Apostle Iohn liuing when the Deity of our Sauiour beganne to bee doubted of and called into question saith p 1 Ioh. 4 2 3. Euerie Spirit which confesseth that Iesus Christ is come in the flesh is of God and euery spirit that confesseth not that Iesus Christ is come in the Flesh is not of God If therefore wee looke to bee confessed of Christ and to haue our soules saued in the day of the Lord let vs boldly beare and behaue our selues vnder the Crosse and not shrinke in the wetting like deceitfull cloth let vs know that confession and saluation must goe together if wee waite for the one wee must expresse the other if confession go before we may build surely and ground our selues strongly vpon the promise of Christ that the saluation of our soules shall follow after and no man shall take it from vs. This made the Apostle say q 2 Tim. 1 12. For this cause I suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Vse 2 Secondly seeing our Faith and Religion must be confessed it is a duty that lieth vpon vs to seeke to know the truth and labour to expresse the power of godlinesse otherwise it is vnpossible that euer we should make profession of it For profession of the faith presupposeth a knowledge of the faith for how can we confesse that which we kno not or manifest that to other wherof we are ignorant our selues This controlleth and condemneth those that liue in the Church heare the word and haue the Gospell sounding a long time in their eares yet know not what faith is nor how to beleeue so that whereas in regard of their continuance in the Church in regard of the meanes offred to them and in regard of their age wherewith God hath blessed them r Heb. 5 12. they might haue been teachers of others they haue neede to be taught the beginnings of faith the grounds of religion the principles of the word of God and are become such as haue neede of milke and not of strong meate Alas who can consider without great greefe of heart and anguish of spirit in what state the greatest number of our people stand and remember that after al our planting watering sowing and labouring they are apt and fit to receiue any religion because they are blinde and ignorant and know not God aright or any part of his truth to their soules health They are like the potters Clay which is readie to take any forme and receiue any impression or like the earth which altereth and changeth as the winde or weather as the Spring or Winter shall worke vpon it If they were taught to beleeue and receiue the Cabala of the Iewes the Alcoran of the Turkes the Reuelations of the Anabaptists the Traditions of the Papists or such like rotten trash of mans deuises and if they were countenanced by authoritie of Princes and Lawes of men they were as easie to be wrought vpon as waxe that is readie to receiue any stampe and impression A lamentable case that wee should bee still as Babes and children not knowing the right hand from the left carried about with euerie waue of Doctrine and receiuing the darknesse of errour for the light of the truth But we haue not so learned Christ and the Christian Religion When we haue once giuen entertainment vnto the truth and imbraced it soundly in our hearts we must not denie the faith whatsoeuer befall vs whatsoeuer trouble come vnto vs whether prosperity fawne and flatter vpon vs or whether aduersity pinch vs and paine vs whether the Sunne of peace shine vpon vs or whether the clouds of affliction ouer-shaddow vs wee must alwayes be the same and our standing in the faith should not be wauering or wandering to giue ouer at euery assault and to shrink backe for euery brunt and to deny our Lorde and Maister by euery tentation This serueth to reproue those that knowe nothing and therefore can professe nothing and as they know nothing so they will know nothing of whom we may say as the Apostle doth Å¿ 2 Pet. 3 5. This they wittingly know not and so are wilfully ignorant and shut their eies because they would not see and because the light shold not shine into their hearts For seeing God hath commanded the light to shine out of darknes we may truly say t 2 cor 4 3 4 6 If our Gospell be then hid it is hidde to them that are lost in whom the God of this world hath blinded the mindes that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God shoulde not shine vnto them Thus doth God send them strong delusion that they shold beleeue lies u 2 Thess 2 11 12. That all they might be damned which beleeued not the trueth but had pleasure in vnrighteousnesse Let vs therefore seeke after knowledge as for great Treasures Let vs search the Scriptures that in them we may find eternall life let vs haue the word of God dwell plentifully in vs which is able to make vs wise vnto Saluation Let vs vse all good meanes to encrease knowledge in vs to begin in Faith to hold out a good confession to maintaine the truth against all the aduersaries that rise against vs. Vse 3. Thirdly seeing it is a duty to open our mouthes and lose our tongues to confesse to his name that hath called vs to his truth it standeth vs vpon continually and constantly to pray for the Spirit of strength or corroboration that we may be made able to stand in the time of danger It is not in all that know and acknowledge the truth to auouch it and to maintaine it to confesse it and to stand to it but onely of such as haue receiued the strengthening power of Christ Hence it is that the Apostle saith of himselfe x Phil 4 13. I am able to doe all thinges through the helpe of Christ which strengthneth me So he prayeth for the Colossians That they might be strengthned with the glorious power of Christ When a man hath once receiued to beleeue hee wanteth a new grace to bee giuen vnto him that the graine of Faith which lyeth hidden in the heart and couered in the Ashes of mans frailty may grow vp openly and bring forth in vs the confession of the mouth This appeareth by the words of the Apostle Iohn who testifieth y Iohn 12 42 43. That euen among the cheefe Rulers many beleeued in him neuerthelesse because of the
we see Christ is made the Author and finisher of our saluation Reason 2. Secondly to put a difference betweene the Creator and the Creatute betweene the things pertaining to God and the things pertaining to men No creature is to be beleeued in nor any blessing that we receiue from Christ We beleeue the Church not in the Church the Communion of Saintes not in the Communion of Saints the forgiuenesse of sinnes not in the forgiuenesse of sinnes as wee shall see afterward Seeing therefore we haue Iustification and saluation from no other then from Christ and seeing we must make a difference and distinction betweene him and all other creatures it foloweth that we must beleeue in him and fasten our Faith as a sure Anchor of our soul vpon him Vse 1. Let vs see what are the Vses of this Doctrine and how wee may profitably apply it to our instruction and edification First seeing it is our dutie to beleeue in Christ we learne that Christ Iesus is true and eternall God equall with his Father to be worshipped and glorifyed together with the Father the blessed spirit This serueth to conuince the Heresie of the Arrians Iewes Turkes Persians and sundry other Infidels who deny the Deity of the sonne of God and cast him downe into the row and ranke of meere creatures who notwithstanding f Phil. 2 6 10. being in the forme of God thought it no robberie to bee equall with God at whose Name euery knee must bowe both of thinges in Heauen and things in earth and things vnder the earth Therefore we saw before that the Apostle in his salutation wisheth Grace and Peace to come vpon them to whom he writeth this Epistle as well from Iesus Christ as from God the Father If Grace and Peace come not onely from the Father but from the Sonne it followeth that he is God equall with the other Hence it is that he sayth in the Gospell g Iohn 14 1. 11 and 12 44. 10 30 and 14 11. 9 38 Ye beleeue in God beleeue also in mee let not your heart be troubled And againe He that beleeueth in mee beleeueth not in me to wit an ordinary man as they falsly imagined but in him that sent me And in another place Beleeue me that I am in the Father and the Father is in me I and my Father are one So when Christ had restored sight on the Sabaoth day to him that was borne blinde he sayd Lord I beleeue and worshipped him Whereby we see that whosoeuer is without the Sonne is also without the Father he that beleeueth not in the Sonne beleeueth not in the Father Hee that worshippeth not the Sonne Worshippeth not the Father So then this is a certaine and inuincible Argument of the Deitie of Christ that wee are to beleeue in him forasmuch as Faith is a Worshippe due onely vnto God Vse 2. Secondly seeing it is a principle necessarie to be holden of al men that we must beleeue in the Son we must put a difference betweene these sayings to beleeue God to beleeue in God For albeit hee that beleeueth in God beleeueth God yet it is not so on the contrary euery one that beleeueth God doth not by by beleeue in God The Deuils themselues as we shewed before do beleeue God they beleeue Christ they confesse him to bee the son of the Father they know him to be the Iudge of the Worlde the Sauiour of mankinde the holy one of God and yet they doo not beleeue in him they put no confidence in him they looke not for life and saluation from him but are assured they are reserued to destruction This maketh them cry out in h Math. 8 29. the Gospell Why art thou come to torment vs before the time And the apostle Iames sayth i Iames 2 19. The Deuils beleeue and tremble They beleeue God touching his Nature and attributes they beleeue Christ touching his Person Natures and Offices They beleeue the Holy-Ghost touching his Person and Guifts They beleeue there is a Church and singular prerogatiues imparted to it and bestowed vpon it And albeit our Faith must goe beyond the faith of the Deuils yet they goe farther then many professors of the Gospell among vs that haue no knowledge of these things So then it is required of vs not onely to beleeue that there is a Sauiour of the world but wee must beleeue that he is our Sauiour beginning our saluation in this life and perfecting it in the life to come This confuteth the Popish opinion that holdeth that wee may beleeue in the creatures as well as in the Creator in the Saints as well as in Christ in mortall men as well as in the eternall God They teach that wee may beleeue not onely the Church but in the Church not onely Moses k Rhem. Test vpon Rom. 10. but in Moses not onely the Prophets but in the Prophets Wee are charged to beleeue in the blessed Trinity in God the Father in God the sonne and in God the Holy Ghost but l Ruffin in Symbol when the speech is not of the God-head but of the Creatures and Mysteries we are not taught to beleeue in them and therefore we are no more to beleeue in the Church then to beleeue in baptisme in the resurrection of the bodie the Communion of Saints and in the participation of glory We are indeede to beleeue m Exod. 14 31 2 Chro. 20 20 Moses and the Prophets that they spake not of themselues that their word is not the worde of man that they ran not before they were sent but we are not to beleeue in them We are indeed to beleeue Peter and Paule n Angast tract 2â— in Iohan. but not in Peter and Paule Wee are to beleeue the Scriptuers but not in the Scriptures o Euseb Emissen de Symb. hom 2. for that were to bestow vpon the seruant the honour of the Lorde and to giue to man that which is proper to the diuine Maiesty Wee must beleeue in Christ Iesus our onely sauiour as for those that beleeue in any other or seek saluation in any other then in Christ whether in Saints or in Angels or in themselues they beleeue not in Christ as in their onely Sauiour For p Cyprian de duplic martyr he beleeueth not in God who doth not place in him alone the trust of his whole felicity who doth not put his affiance in him who doth not depend vppon him who is not assured of his good will and fauour looking for saluation from him and for deliuerance from all euils Vse 3. Lastly seeing it is necessary for vs to haue faith in Christ it is our dutie to vse all meanes to attaine to this Faith Many there are which are deceiued in thinking they haue it who indeede haue it not These suppose they are full of Faith who are as empty vessels and neuer tasted the sweetnesse of it as
the Apostle set forth the fruits of Philemons loue most effectualy This is to be obserued of vs concerning the method and meaning of these words which are thus much in effect If thou wouldest more fully know the cause of my giuing thanks and the remembrance of thee in my praiers surely it is this that as God in mercy hath bestowed vpon thee a true sauing faith so my earnest desire and humble request is vnto him that the offices fruits and duties of thy faith may bee more and more communicated and fitted to the benefit of the poore Saints that so whatsoeuer good thing is to be found in thee through the grace and working of Iesus Christ may bee acknowledged manifested and published abroade to the glory of God the comfort of the faithful and the prouocation of others For indeed thy loue giueth me great occasion of much ioy because thou my brother dost not only cheere the Saints and reioycest them but cause their very harts and bowels euen their secret and inward parts to be refreshed reioyced Diuers points to be obserued out of these Verses But before we handle the doctrines arising in this diuision it shal not be amisse a litle to examine the force of the words and the maner that Paule hath obserued in the penning of them First obserue that he saith not simply thy faith may bee made effectuall but The fellowship of thy Faith that the fruit thereof might redown and returne to many Secondly he saith not barely That his Faith might be knowne but Euery good thing that is euery grace that was in his heart because when Faith is made knowne to others and brought into sight open light many other guifts of the Holy-Ghost are made knowne as Loue Patience Liberality and such like For the grace of Faith is neuer alone in the heart but is garded with a troope and company of all other vertues and when it commeth as it were out of the doores it commeth abroad with a band and traine of all other graces Thirdly he declareth the author and cause of all these blessings from whence they proceed to wit from Christ that we shold learne not to thinke or speake of any benefite without making mention of Christ Fourthly he draweth an argument or reason why hee prayed for the efficacy of his Faith from the former experience of his Loue which was as effectuall as his Faith teaching that the experience of grace already giuen should mooue vs to begge and craue the encrease of that Grace and a perseuerance and continuance in that grace and therefore wee must not bee so simple or sencelesse to imagine when we see grace bestowed vpon any man that we haue no more neede to pray for the encreasing and growing of that grace For wee must know that there are degrees of grace there is a first Grace there is a second Grace Now that Grace may bee multiplyed and a continuall encrease and accesse to it may be added we must make daily praiers we must pray that we may haue Faith and when we haue it we must not be secure but pray that it may be effectuall and working by loue Last of al in the commending of Philemons liberality x Theophil in hunc locum he dooth not nakedly say that he gaue to the poore but To the poore Saints for all that are poore are not poore Saints many are poore that are wretched and vngodly and haue no part of sanctification neither doth he say onely that he gaue to the Saints but he refreshed them and not only that he refreshed the Saints but the very bowels of the Saints Now let vs come to the Doctrines That the fellowship of thy Faith may bee made effectuall Heere the Apostle remembreth the matter and substance of his prayer what it was that hee besought and requested of God where we see hee affirmeth that it consisted in this that the fruits of his Faith might be encreased continually augmented Doctrine 1. It is our dutie to stirre vp our selus others to increase in good things We learne from this place that it is the duty of all men earnestly to desire wish and procure the good of others and to stirre vp our selues others to encrease in the graces of Gods spirit The growing and proceeding of our brethren in the best things should be sought for of vs. When Moses had word brought vnto him that som in the host did prophesy that is had receiued notable gifts of the spirit for the guiding and directing of his people he saide a Num. 12 29 I would to God that not only these but that all the Lords people were Prophets and that he would poure out his spirit vpon them The Apostle writing to the Thessalonians saith b 1 Thess 4 1. Furthermore I beseech you Brethren and exhort you in the Lord Iesus that ye encrease more and more as ye haue receiued of vs how yee ought to walke and to please God They had encreased already exceedingly they had gained in the Faith and were growne to a perfect age they receiue this Testimony and commendation c 1 Thess 1 6 7 8. 2 13. 5 1 2. 4 9 10. 3 10 11 that they became followers of the Apostles of the Lord They receiued the word in much affliction with ioy of the Holy-Ghost They were as ensamples to all that beleeue in Macedonia from them sounded out the word into al quarters they receiued it not as the word of men but as it is indeede the word of God which worketh in them that beleeue Touching the times and seasons he had no neede to write vnto them because they knew perfectly that the day of the Lord should come as a theef in the night Touching brotherly loue they had no neede he should write vnto them for they were taught of God to loue one another yet he prayeth to God still to encrease them and make them abound in loue one towardes another and toward all men yea he desired exceedingly night and day that he might see their face and might accomplish that was lacking in their faith Heereunto tendeth the exhortation that Paule giueth to Timothy d 1 Tim. 4 14 15. Despise not the gift that is in thee which was giuen thee by prophesie with the laying on of the hands of the company of the Eldership these things exercise and giue thy selfe vnto them that it may be seene how thou profitest among all men When the writer to the Hebrewes had reprooued the sluggishnesse of that people hee addeth e Heb. 6 1. Therefore leauing the Doctrine of the beginning of Christ let vs be led forward vnto perfection not laying againe the foundation of repentance from dead-workes and of Faith toward God All these places of Scripture serue to teach vs the truth of this Doctrine that we must all labour to perfection that wee may be perfect as our heauenly Father is
stirreth vp the people h Psal 122 6. and 51 9. to pray for the peace of Ierusalem and that dutie which he requireth of others he daily practiseth himself praying vnto GOD to bee fauourable to Syon and to builde the Walles of Ierusalem according to his good pleasure Let vs examine our selues whether this affection bee found in vs and learne to testifie our Loue towards them by procuring their good and safetie When wee are in miserie our desire is to taste of the kindnesse and compassion of our Brethren Let vs bee as carefull to promote their happinesse God is readie to heare vs his eares are open vnto our Prayers so that wee plainely bewray that wee shall remaine without feeling and sence of their miserie vnlesse wee pray vnto him for them who is the God of all Mercie and the Father of all Consolation Because by thee Brother the Bowelles of the Saints are refreshed These Wordes are a reason rendered of the words going before declaring wherefore he had great ioy and consolation in his loue because the needie Members of Christ were succoured by him This tendeth to the praise of Philemon who by his Charitie and mercifull dealing toward the poore Saints did continually refresh and comfort the bowelles of them that wanted Doctrine 5. The workes of mercy are to be shewed toward the poore Saintes Wee learne from hence that the workes of mercy and compassion are to be shewed toward the poore Saintes It is our duty to be bountifull and liberall to those that are in necessity This Doctrine is proued and confirmed vnto vs by sundry commandements and examples in the word of God Heereunto commeth the charge giuen by Moses a Deut 15 7. If one of thy bretheren with thee be poore within any of thy Gates in thy Land which the Lord thy God giueth thee thou shalt not harden thy heart nor shut thine hand from thy poore brother but thou shalt open thine hand vnto him and shalt lend him sufficient for his neede which he hath Likewise Salomon saith b Eccle 11 1 2. Cast thy bread vpon the waters for after many daies thou shalt find it giue a portion to seuen and also to eight for thou knowest not what euill shall be vpon the earth Also the Apostle speaketh to the same purpose c Heb 13 16. To do good and to distribute forget not for with such sacrifices God is pleased The examples of the Children of God that haue gone before vs in the perfourmance of this duty are many both in the old and new Testament It is recorded to the perpetuall praise and commendation d 1 King 18 13. of Obadiah that he hid the Prophets of God in a Caue from the cruelty of Iesabell and sustained them with food and ministred all thinges necessary vnto them The like we see in Iob e Iob 31 16. who restrained not the poore of their desire nor caused the eyes of the Widdow to faile he saw not any perish for want of clothing nor any poore without couering his loynes blessed him because he was warmed with the fleece of his sheepe The widdow of f 1 King 17 10. Zarephath releeued Eliah in the Famine The Apostle commendeth Onesiphorus g 2 Tim 1 16. because he oft refreshed him and was not ashamed of his Chaine but when he was at Rome he sought him out very diligently and found him The Euangelist Luke in the Actes of the Apostles declareth that Tabitha h Act 9 36. 39 and 10 2. was full of good workes and almes which she did for she made many Coates and Garments to couer the Saintes Cornelius is reported to be a deuout man and one that feared God with al his houshold which gaue much almes to the people and praysed God continually All these Testimonies of holy Scripture teach vs that to do good to yeeld releefe and to minister comfort vnto men especially to the Saintes of God is a necessary duty belonging to all the seruants of God Reason 1. Now as we haue heard sundry commandements and examples to moue vs heereunto so diuerse reasons may be produced to confirme the same vnto vs. The wise man in the booke of Ecclesiastes is plentifull in this argument First he presseth vpon vs this duty in respect of the rich reward that shall be rendred to those that are mercifull to the poore For exhorting all men to i Eccl 11 1. cast their bread vpon the Waters that is euen where it seemeth to be lost where no hope of recompence remaineth he giueth this reason for after many daies thou shalt finde it And in the booke of the Prouerbes he saith k Prou 19 17. Mat 10 42. He that hath mercy vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen When one lendeth to an honest man he feareth no losse but hopeth to receiue againe much more may we be assured that God himselfe will restore and repay who is not as the sonnes of men that he should delude or deceiue vs. Reason 2. Secondly he moueth vs to the fruites of Charity and compassion from the consideration of the vncertainty and vanity of all things insomuch as albeit we know what is present we are ignorant of that which is to come All things in this life are mutable and vncertain 1 The life of man is vncertaine we know not how short a time we haue to liue and to exercise our liberallity Wee know not what one l Prou 27 1. day may bring forth and that one minute and moment may cut off all opportunity to shew mercy 2 It is vncertaine whether the riches which now we haue in plenty and abundance shall continue and abide with vs. The Apostle calleth Riches by this title m 1 Tim 6 17 vncertaine riches and Salomon saith n Prou 23 5. Wilt thou cast thine eyes vpon them which are nothing For Riches taketh her to her Winges as an Eagle and flyeth into the heauen Who was to be compared with Iob among all the men of the East yet suddainly he was stripped of them and made one of the poorest It is vncertaine what our estate and condition may be and to what necessity our selues may come wee may be brought to that extremity that we may stand in need of the help of others and be constrained to aske almes and begge our releefe of them when as we by the righteous iudgement of God shal find rich men so affected toward vs as others haue found vs when we had the goods of this world Lastly it is vncertaine what thy sonne and heire will prooue thou knowest not whether he will riotously wast and prodigally consume all that thou hast left which thou hast gotten with care and trauell or whether a stranger shall enter vpon thy labours and vsurpe that which is not his owne This is that reason which Salomon setteth downe in his
giue charge and send out commandements in his owne name but the Minister must command in his Masters name in asmuch as Christ hath not imparted the power nor communicated the right which he hath ouer mens consciences vnto any mortall man no not to the Angels in Heauen Wherefore whatsoeuer we speake or do we must do all in his name that hath sent vs. Thirdly marke how farre his authority stretcheth and extendeth he can require and exact no more then that which is right and equall and their duty to doe It is no absolute or immoderate power but limitted within these boundes that he goe not beyond them This is required of all the Ministers of the word they are to teach that which is right and he people are bound no farther to heare them Fourthly he declareth why he yeelded vp a part of his right and did not prosecute it to the full for loue sake it was for Charity sake that he turned his power into prayer All indifferent thinges must be measured by this rule Charity will cause a man willingly to giue place where it is in the heart but where it is not he will not regard to vse his liberty with offence nay to the destruction of his brother 5 Lastly Paule to moue Philemon propoundeth his bandes and afflictions to teach that no man ought to greeue at the afflictions of the Church We ought to be so farre from being ashamed m 2 Tim. 1 8. Ephes 3 13. of the Crosse in our selues and from being offended at the Crosse in others that rather we are to know it commendeth the Ministry and serueth greatly to edification For by this title he commendeth himselfe and purchaseth authority vnto his Ministry whereby he signifieth not onely that he is an Apostle but somewhat more an Apostle a prisoner that is adorned with the markes and tokens of Apostolicall honour seeing the badges of the Apostleship are such bandes as he suffered for Christs sake So then a Minister afflicted is more then a Minister a Christian persecuted is more then a Christian and euery faithfull man and woman the more they are tried by suffering for the Gospell the more they are to be honoured and the better to be esteemed in the Church I haue great liberty in Christ to command thee The Apostle hauing to deale with Philemon whom he had wonne by his Ministry to the Gospell and whom he had authority to command in the Lord saith that he might be bould to vrge and presse him to this duty in regard of the Office of Apostleship of the greatnesse of his age and of the sufferings of bonds and imprisonment Doctrine 1. The Office of the Pastor is an Office of power and authority Heereby we learne that the Pastor by his Office hath power and authority to require and to command men as the Minister of Christ to do their duties The Teachers of the Church haue power by their calling and place that they are employed in to be bold with their people they haue an interest in them to vrge them to good things We see then that the Ministry is an office of power and the Ministers must haue boldnesse in the discharge of their duty and in the execution of their calling This we see in the practise of the Prophets of God and of the Apostles of Iesus Christ When Eliah was charged by Ahab to be a troubler of Israel he answered with freedome of speech and boldnesse of spirit and vehemency of zeale n 1 Kin. 18 18 I haue not troubled Israell but thou and thy Fathers house in that yee haue forsaken the commaundements of the Lord and thou hast followed Baalim The like we see in Ionah he was not affraid when he came to Niniuie to cry out against the Citty and the Inhabitants thereof o Ionas 3 4. That except they repented within forty dayes they should bee destroyed This Doctrine among other places hath most plentifull confirmation out of the prophesie of Ieremy whether we consider the commandement of God or the practise of the Prophet Heerunto commeth that which the lord speaketh to him p Ier. 10 1. Behold this day I set thee ouer the Nations and ouer the kingdoms to plucke vp and to roote out to destroy and throw downe to build and to plant When Pashur had smitten him and put him in the stockes q Ier. 20 4. the Prophet sayde vnto him Thus saith the Lord behold I will make thee to be a terror to thy selfe and to all thy friends and they shall fall by the sworde of their enemies and thine eyes shall behold it c. This authority the Apostle Paule doth often claime challenge vnto himselfe ouer the people and he sheweth what power he had by reason of his Ministry When hee giueth sundry instructions to diuers degrees among the Corinthians he saith r 1 Cor. 7 10. Vnto the vnmarried I command not I but the Lord. And in another place Å¿ 2 Cor. 3 12. Seeing then that we haue such trust wee vse great boldnesse of speech It is noted by the Euangelist t Math. 7 29. that Christ taught as one hauing authority and not as the Scribes that is boldly not fearefully zealously not coldly with great power not as one that telleth a dreame The Apostle writing to Timothy doth not onely gently intreat him but straightly charge him u 1 Tim. 5 21. and 6 13. before God and the Lord Iesus Christ and the elect Angelles that he obserue those things without preferring one to another and do nothing partially And in the Chapter following I charge thee in the sight of God who quickneth all things and before Iesus Christ which vnder Pontius Pilate witnessed a good confession that thou keepe this commandement without spotte and vnrebukeable vntill the appearing of our Lord Iesus Christ Likewise in x 2 Tim. 4 1 2 the latter Epistle I charge thee before God and before the Lord Iesus Christ which shall iudge the quicke and dead at his appearing and in his kingdome preach the worde be instant in season and out of season improue rebuke exhort with all long suffering and Doctrine All these places of Scripture laide together comparing the Commaundements together with the examples of the Prophets of Christ and of the Apostles doo teach vs by the Ordinance of God power and Authoritie are alwayes ioyned to the Pastors Office and neuer to be seuered and deuided from it Reason 1. Let vs see what are the Reasons First if wee consider the names that are giuen vnto them and the honourable Titles whereby they are called we shall be moued to confesse their calling to be accompanied with power vnder Christ They are y 1 Cor. 4 15. Fathers in Christ but Parents may be bolde with their children They are Pastors z Ephe. 4 11. and Shepheards but the Shepheard is to direct order the Sheep of his pasture They a 2 Cor. 5
his kingdome The fourth reproofe Fourthly if it be a calling of such dignity it reprooueth those that run before they be sent and wait not a lawful calling from God that they discharge it afterward with peace of heart and comfort of Conscience We see manie young men make more hast then good speede in entring into the Ministery who for the most part want that iudgment staydnesse experience grauity moderation that is meet to be in men of that profession Hence it is that they are called by the name of Elders in the Scripture The Apostle thought it necessary to giue this charge to Timothy a young man though he were of rare hope and of excellent guifts u 2 Tim. 2 22. To fly the lusts of youth and to follow after righteousnesse Faith Loue and peace with all them that call on the Lord with a pure heart And in another place he saith x 1 Tim. 4 12. Let no man despise thy youth but be vnto them that beleeue an ensample in word in conuersation in Loue in Spirite in Faith in Purenesse If hee had this neede of instruction howe much more others The fift reproofe Fiftly it reproueth those that are so hand-fasted that they repine at their maintenance that labour among them How many places and Parishes are there that regard not how they be taught or whether they be taught or not so they may be well dealt withall in their Tithes that is if they might pay little or nothing to maintaine their Minister There is growne in many congregations this agreement and bargaine betweene the Pastor and the people if he will spare them in temporall things they regarde not how hee deale with them in spirituall things If they may pay little they are content hee shall preach little If they may enioy their Tithes at a low rate they are well pleased that he take his ease and teach them seldome But albeit he preach in season and out of season and do his dutie with all diligence yet they murmure and repine at his allowaunce and thinke euery thing too much that is bestowed that way The sixt reproofe Lastly it reproueth such as regard not the censures of the Church inflicted vpon euill doers The censures of the Church are made as a scar-Crow and esteemed of many as a mocke But if that power and authority were regarded in the Ministers hand that the word of God alloweth and appointeth wherby he is authorized to exercise spirituall iurisdiction in Church-matters not onely to preach but to punish not onely to teach but to correct not onely to instruct but to excommunicate then would the Office be magnified then would the Ministry be esteemed according to the institution of them Our Sauiour giuing order and direction to informe the Gouernors of the Church when scandals and offences arose among them addeth y Math. 18 18 Verily I say vnto you whatsoeaer ye binde on earth shall be bound in Heauen and whatsoeuer ye loose on earth shall be loosed in Heauen We see God promiseth to ratifie the sentence pronounced and denounced in his name The abridgement of this power is the contempt of the men and of their Ministry and the curbing cutting short of their authority doth open a gappe to all contumely and reproach of their persons and office If a Magistrate shoulde prescribe and ordaine that Law which is wholesome and profitable to the Common-wealth and haue no power at all to punish the Malefactors and misdoers that transgresse who is it that would regard the Commandement If a School-maister had authority onely to rule and to teach but were restrained to take vp the rod to correct and chastise the obstinat sluggard what Scholler would harken or giue eare to his teaching In like manner so long as the Minister is allowed only to speake the word or to threaten but stinted that he shall go no farther his Ministry will be little regarded as if a Maister should tell some of his Schollers of their shrewde trickes but were not licensed to punnish their euill doing God hath ioyned authority to the Pastors office put into his hand the discipline of the Church and the Ministers of God haue exercised executed the same according to his ordinance Hence it is that the Apostle reprouing an heinous offence amongst the Corinthians and shewing the vse of Ecclesiasticall correction saith z 2 Cor. 4 21 What will ye Shall I com vnto you with a rod or in loue and in the spirit of meekenesse Vse 2. Secondly seeing boldnesse to command vnder Christ belongeth to the office of the Minister it teacheth vs and putteth vs in minde of manie good duties as first to aske this guift of God and craue of him to indue vs with the zeale of his glory and other graces of his spirit that we may speake the word a Ephes 6 20. boldly as we ought to speake We see an example heereof in the Apostles when they heard the threatnings of the enemies of the Gospel b Acts 4 29. 5 28 29. They lift vp their voices to God with one accord and said O Lord thou art the God which hast made the heauen and the earth the sea and all things that are in them beholde their threatnings and graunt vnto thy seruants with all boldnesse to speak thy word So when the cheefe Priests said Did not we straightly commaund you that yee should not teach in his name And behold ye haue filled Ierusalem with yoar Doctrine and ye would bring this mans bloud vpon vs. Then Peter and the Apostles answerd We ought rather to obey God then mē Many men are endued with great gifts of learning and knowledge but they want the tongue of the Learned to minister a worde in season they want zeale and vtteraunce to deliuer the word of God to the people Let euery one therefore seeke to fit and furnish himselfe to this calling and in Christ Iesus be bold to do this dutie This the Prophet saith c Esay 58 1. Crie alowd spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes This reproueth those that haue the worde in respect of persons who dare not do their duties and are afraid of mens faces They would be counted the Embassadors of God but they are affraide to do their Maisters message Let such learne of Iohn Baptist who shrunke not backe but was bold to tell Herod that it was not lawfull for him to take his Brothers Wife Wee must not bee Dastards and faint-hearted souldiers to fight the Lords battels but first be sure we haue a good warrant out of the word and then go boldly into the fielde and feare not to looke the enemy in the face True it is if wee haue not our Commission signed and sealed vnto vs wee haue iust cause to feare we speake in our owne names and not in the name
great vnthankfulnesse deny corporall benefits so that it cannot be expressed how well he hath deserued of that person whom he hath won by the word to God c Col. 1 13. And deliuered him by his Ministry from the power of darkenesse and translated into the Kingdome of his deare Sonne Thirdly we may obserue in the Apostles correcting of his former grant that as he is commended that doth his duty that is required of him freely and willingly so he is worthy to be praised and commended that doth not goe about to wring and wrest a benefit against a mans will though it be due debt and a bounden duty but laboureth by all meanes that it may be voluntary and not vpon necessity for hereby it commeth to passe oftentimes that he not onely getteth a benefit but winneth his heart and good will that giueth it and many times it falleth out that the minde of the giuer is more to be respected then the guift it selfe as we see in the poore Widdow mentioned in the Gospell d Luk. 21 2 3. who casting into the treasury two mites is said to haue giuen of her penury more then all the rich men that bestomed of their superfluity Thus much of the generall obseruations Now let vs come to the particular Doctrines I would haue retained him with me that for thee he might haue ministred vnto me in the bonds of the Gospell The Apostle in these wordes doth claime both Philemon and Onesimus to owe vnto him being in bondes their seruice and comfortable administration Indeede he senderh his Seruant backe to him yet he seemeth closely and secretly to insinuate that hee would take it thankfully at his handes and receiue it as a guift most welcome vnto him if Philemon would returne him to him againe and that he should deserue more praise if of his owne accord and liberality he would haue sent back his Seruant now restored vnto him of whose helpe and Ministery he had so great neede The Seruants of Christ that suffer for his Name are to be succoured by what duties soeuer we can For seeing the banishing of our persons the whippings of our bodies the spoiling of our goods the impairing of our good Name and many other reproaches and afflictions doe accompany the preaching and profession of the Gospell whosoeuer shrinketh back from suffering them and refuseth to be partaker of them when God calleth him to beare witnesse vnto the truth he renounceth the Gospell forsaketh his Brethren and separateth himselfe from Christ The defence of the Gospell is common to all and euery man must be an helper to the truth Therefore the man that suffereth persecution for Gods cause and the Gospels is not to be accounted as a priuate person but as one that dischargeth a publike duty of the whole Church and therefore the care of him generally lieth vpon the shoulders of all those that professe the faith Doctrine 1. Euery Christian is bound to serue the common good of the Church by what meanes soeuer God hath inabled him From hence we learne that help succour and seruice is a due debt from all that truely are religious to them that suffer for the Gospell and for righteousnes sake We see how Paul requireth it of Philemon and Onesimus that they should in his bondes Minister vnto him and helpe him in his distresse The vertue heere required is that fruit of loue by which a man becommeth a Seruant to euery one for their good within the compasse of his calling So then euery Christian is bound to serue the common good of the Church and of them that haue need therein by his guiftes by his goods by his wisedome by his authority and by what other meanes soeuer God hath inabled him This is commaunded by by the Apostle Gal. 6. While e Gal. 6 10. we haue time let vs do good vnto all men but specially to thē that are of the houshold of faith So the same Apostle setteth out loue by his effect f 1 Cor. 13 5. Loue seeketh not her owne things but the good of others it suffereth all things it endureth all things The Church of the Hebrewes is commended for the notable fruits of their loue shewed vnto the Saints that thereby they might be encouraged to go forward and to hold out vnto the end g Hebr. 6 10. For God is not vnrighteous that he should forget your worke and labour of loue which ye shewed toward his Name in that ye haue ministred vnto the Saints and yet Minister This we read to haue beene the practise of the Primitiue Church in time of extreame misery and the hard weapon of necessity pressing sore vpon them h Actes 4 33 34 35. Great grace was vpon them all neither was there any among them that lacked for as many as were Possessers of Landes or Houses sold them and brought the price of the things that were sold and laid it down at the Apostles feet and it was distributed vnto euery Man according as he had neede The examples of the godly are worthy to be considered who haue shined in the world by this vertue as by a light in dark places Obadiah ministred to the Prophets in the time of Famine and in the daies of persecution i 1 King 18. Neh. 1. and 5. He did not onely hide them from the rage of the enemy but supplyed their necessitie Nehemiah imploied himselfe for the good of Ierusalem by his authority power wealth and credit that he had with the King This was in Paul as he testifieth of himselfe k 1 Cor. 9 19 Though I be free from all men yet haue I made my selfe Seruant vnto all Men that I may win the moe So that he was ready to offer vp himselfe vpon the Alter of their Faith Likewise he requireth of the Widdowe 's imployed in the Church-seruice to attend vpon the sick that they should be of this good report As l 1 Tim. 5 10. to haue lodged Strangers to haue washed the Saints feet to haue Ministred to them that are in necessity So the Church of Thyatira is commended by Christ for the performance of this duty m Reu. 2 19. I know thy workes and thy loue and seruice and faith and thy patience and thy workes and that they are moe at the last then at the first This is so generall a duty that the Apostle Paule expresseth it among the common fruits of Faith Rom. 12. Be affectioned to loue one another with n Ro. 12 10 11 brotherly loue in giuing honour goe one before another Not slothfull to doe seruice feruent in Spirit seruing the Lord. No man is exempted from this duty be hee neuer so high is is no disparagement but a great aduancement euen of the honour and glory of Princes as the Prophet teacheth o Esay 49 23. Kings shall be thy nursing Fathers and Queenes shall be thy Nurses they shal worship thee with their faces toward the
Bretheren we must haue in common with them and it is our duty to account them our owne We are to mourne for the one and reioyce for the other as if it were our owne estate When any good is befallen vnto them we are to be glad and to be merry at the heart as it had befallen vs and so much the rather seeing we haue our portion in it If we see them weakned in their estate and go backward and not forward in matters of the World it ought to be our greefe and sorrow especially if we see them decline in the best things and turne aside out of the way from him that called them in the grace of Christ wauering and wandering wide from the truth of the Gospell which once they embraced we ought so to take it to hart to be swallowed vp with heauines as if we our selues had gone backward This affection is worthy great praise where it is to be found It assureth vs that we are liuing and feeling members in the body of Christ and haue a neere coniunction with the other parts It greatly pleaseth God and hath an assured promise of a rich reward according to the saying of our Sauiour x Math. 5 7. Blessed are the mercifull for they shall obtaine mercy This serueth to reprehend the common practise of common Christians that liue as those that know not or regard not this Communion and enterchange of the same blessings that they haue receiued at the handes of God These are they that say God for vs all and euery man for himselfe These are they that make what benefit they can of others but wil depart from nothing themselues who prize men as sheep and Oxen and bethinke with themselues how much they may make of them as if they brought them openly into the Market and set them to sale for what will you giue me These are they that neuer esteeme nor make any account of their brethren but when they haue occasion to vse thē and stand in great need and necessity of them These are they that seeke themselues onely and their owne good as for others they regard them so long and so farre as they may get and gaine anything by them according to the common practise of the world deciphered and described by the Apostle y Phil. 2 21. All seeke their owne and not that which is Iesus Christes Is it thus in the partes and members of the naturall body Doth the eye see onely for it selfe Doth it not giue direction to hand and foot and serue to the good of the whole body Doth the hand labour onely for it selfe and to sustaine it selfe or doth it not rather worke both for it selfe for euery member of the body besides The foot doth it not likewise walke vp and down and take paines for the generall good and common benefite euen of the least part that belongeth to the body If it be thus in the seuerall members of our body ought it not much rather to be so in the misticall body of Christ Iesus Shall we then make a Mart or Monopoly of our bretheren and fell them for our owne filthy gaine and priuate aduantage But whereas we ought to reioyce at their good how many are there that repine at it and pine away at the sight of it And whereas we ought to be greatly greeued to see them goe backe in goodes or in goodnesse in the world or in the word they are glad to behold their wantes and are ready to push them downe that beginne to fall These men are not onely without piety but without humanity not onely void of conscience but of common Ciuillity and are no better then rotten members Euery one would be taken and holden for a true member of Christ Iesus but few regard to do the duties of members The partes of our bodies delight and reioyce one in another but many of vs that dwell neere together regard not to see one another in the face or to conuerse and communicate either with other and yet they would be accounted Christians The partes of our body are ready to helpe and defend one another z Iob. 2 4. the hand is at hand to be lifted vp to saue the head to endanger one member to shield another otherwise it were no hand we will not hazard the least trifle for the greatest good of others and yet wee would be accounted Christians The partes of our body a 1. Cor. 12 26 when one is in paine will not leaue it destitute and distressed but seeke by all meanes to free it out of trouble but we are hand-fast in helping the poore and needy members of the same body with vs nay such paymentes as are imposed by Lawe vpon vs are hardlie wrung from vs otherwise we could be content to suffer the poore Seruantes of God to perish and yet wee would be accounted Christians If God loue b 2. Cor. 9 7. the cheerefull giuer how should he then accept of such Guiftes If we haue this worldes good c 1. Iohn 3 17 and 4 20. and see our brother haue neede and shut our compassion from him how dwelleth the loue of God in vs If we say wee loue God and hate our brother are we not liars against the truth For how can he that loueth not his brother whom he hath seene loue God whom he hath not seene Assuredly wee may conclude that there is no loue of God at all in them that haue no eyes of compassion to see their miseries no eares of pitty to heare their necessities no harts of mercy to mercie to melt and relent at their sorrows no hands of liberality to supply their wants For iudgment d Iam. 2 13. 1 Iohn 1 6 7. without mercie shall fall vpon them that will shew no mercy and we shall neuer haue fellowship with the Father if we haue not fellowship and communion with his Children Wherefore as the Apostle saith e Heb. 10 24 25. Let vs consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that wee haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Let vs bee ready to practise these fruites of loue toward others that we may tast of the Fruites of Gods loue toward our selues Would wee then breefely know what communitie ought to bee among vs Would we vnderstand how and in what manner we ought to haue all thinges common Would we liue as true Friendes and practise true friendship one toward another The holie Man Iob giueth vs a good and full direction in these duties and such a direction as was sealed vp by his owne example f Iob 31 16 17 19 20 21 24 25. and 29 15 16. He restrained not the Poore of their desire nor caused ehe eyes of the Widdowes to faile he did not eate his Morsels alone but
for themselues but for the precious merits of their Sauiour Christ I except not the blessed Virgin Mary his Mother but as once shee reioyced in God her Sauiour so now she triumpheth in Christ her Redeemer and is accepted through the deserts of her sonne To conclude this point let vs remember the saying of the Apostle Iohn k 1 Iohn 2 1. If any man sinne we haue an Aduocate with the Father Iesus Christ the righteous and he is the reconciliation for our sinnes Where we see he ioyneth these two together to bee an Aduocate and to make reconciliation and appropriateth them both to the person of Christ If then the Saints be our Aduocates that wee should present our prayers vnto them they to Christ and Christ to God they must also make reconciliation for our sinnes and appease the wrath of God the father which is vnpossible for them to do and blasphemous for vs to affirme It is our duty therefore to repair resort vnto God the father through the merits of his son Iesus Christ The Prophet complaineth l Psal 20 7. That some trust in Chariots some in horses So in time of troble some seeke to Saints Angels m Leuit. 19 31 Esa 8 19. 17 8. 44 17 18 others flye to Witches Idols but we must remember the name of the Lord our God But of this point we haue spoken before more at large Thirdly it reproueth such as see the want of many blessings in themselues and others feel great iudgements and publick calamities vpon themselues others and yet pray not at all to haue the one bestowed and the other remoued These are like to brute beasts that rore cry out for their prey when they want meat but they neuer consider from whence they receiue it and as the swine that eat the Mast in the woods but neuer look vp to the tree from whence it falleth or as the dog that biteth the stone that is cast at him but looks not to the hand that threw it So do these men they can mourne and murmure when they sustaine any losse feele any plague or finde any want but they haue no knowledge to search out the cause or the meanes how Gods blessings should be obtained or his iudgements be preuented Hence it is that the Prophets complaine of this sencelesnesse and want of feeling of Gods mercie and our owne misery as we see in Ezekiell and in other places n Ezek. 22 30. Esay 59 16. 63 5. I sought for a Man among them that should not make vp the hedge and stand in the gappe before the Land that I should not destroy it but I found none It is a vaine thing for a Physician to know the Disease and not to apply the Remedie so likewise is it a great folly for vs to knowe our owne wantes and yet to want Wisedome to take a right course to redresse the same What deadnesse of heart hath entred into vs that we haue forgotten the commandements of God and cannot remember the examples of his seruantes that haue obtained great things at his hands and cannot be encouraged by his manifolde and mercifull promises that he hath made vnto vs Let vs then bee prouoked to this dutie and not be wanting vnto our selues but respect our owne good and benefit in seeking vnto the Lord daily in calling vpon him earely and late The seruants of Naaman reproue him in that being commanded an easie and ready way to be cured and clensed of his Leprosie yet hee hung backe and would not vse the remedy o 2 King 5 13. If the Prophet say they to their Maister hadde commanded thee a greater thing wouldest thou not haue done it How much rather then when he saith to thee wash and be cleane So may it be said to vs to shake off our drowsinesse and to worke forwardnesse in vs to practise this duty If the Lord in our present wants should require at our hands any hard and difficult thing ought wee not to obey him and to performe his Commandement How much more then when hee respecteth our weakenesse and saith onely Aske and you shall haue seeke and ye shall finde knocke and it shall be opened vnto you We shall not need now to say in our owne hearts Who shall ascend into Heauen or descend into the deepe to bring his blessings vnto vs from thence The remedie is at hand the meanes are neere euen in our mouth and in our heart this is the prayer of faith which auaileth much if it be feruent It teacheth vs the way to the Lords treasures to put our hand into his Cofers to take such benefits as we want and to put vp the arrowes of his wrath into his quiuer which he hath drawn against vs to shoot at vs. Vse 3. Thirdly from hence ariseth great comfort to all the faithfull that call vpon the name of God For are the prayers of good men auayleable for our good Do they procure blessinges and stay iudgements Then haue wee great cause to reioyce and matter of great ioy offered vnto vs in the diligent practise of this duty We are assured that the Lord will not defraud deceiue vs but giue vs those things that we desire and he knoweth what we want Is our Faith weake He will strengthen vs. Are we ignorant He wil enstruct vs. Doe we want the Graces of his spirit He will supply them Is our Loue cold He will quicken it Is our Repentance vnperfect Hee will perfect it On the other side are his Iudgements among vs He will remooue them Are we in distresse He will haue mercie vppon vs. Doe our sinnes trouble vs He will discharge vs. Are we in sicknesse He wil restore vs. p Iames 5 13 14. Are we in any misery He will deliuer vs. If the consideration of this gracious dealing of God and the performance of his precious promises doe not put life into our dead hearts and assure comfort to our feeble spirits and raise vs vp when we are cast downe what weapon can be of sufficient force to pierce our hearts and to driue vs to the Conscionable practise of this duty If we had not a blessed experience of Gods goodnesse towards vs wee should haue the lesse sinne to doubt thereof But seeing there is no faithfull Man or Woman who hath not found the Lord readie to heare him in time of his need and that we are compassed about with so great a Cloude of witnesses let vs comfort our selues and one another in these things and bee stirred vp to call vpon his name Vse 4 Lastly are the Prayers of the faithfull profitable to all things and auaileable to make vs partakers of Gods blessinges and to stoppe the course of his Iudgements Then we must remember that it is our dutie to praise his name when hee hath heard our prayers and graunted our requestes either for our selues or our brethren It is
if he goe about to perswade vs that wee shall merit eternall life by our faithfulnesse in our Ministry and by diligent instructing of the people committing to our charge q Lib. de obitu Knoxi we must resist the subtill Serpent and defie him and deny his merrits It is the duty of all the godly that haue this Worlds goods to giue almes to the poore especially to the godly poore but if he mooue vs to giue Almes that we may get Heauen or gaine the praise of men we must striue against his tentation and not suffer our selues to be deluded by him For this is as much as if he should say vnto vs I would haue thee pray but thou shalt obtaine nothing I would haue thee giue almes but thou shalt haue no reward Seeing then we are subiect to a double tentation of Sathan who goeth about like a roaring Lion seeking whom he may deuour so that he will if it be possible hinder vs from Prayers or if he cannot will corrupt them with his Leauen of merrit we must prepare to resist him r The meanes how to resist Satan in his tentations both waies Whensoeuer he goeth about to stay vs from praying vnto our heauenly Father we must resist him strong in faith and oppose against him these Meditations Let vs remember Gods most holy commaundement to call vpon him in the day ſ Psal 50 15. of trouble and that wee are continually to watch and pray t Luke 22 40 46. least we fall into tentation We haue together with the precept a promise annexed for our comfort and greater encouragement to this duty that he is neere to all that call vpon him euen to all that call vpon him in truth yea the eies of the Lord are vpon the iust and his eares are open vnto their prayers Let vs consider that there is an absolute necessity of the inuocation of his Name and of crauing his assistance that we may be freed and deliuered from the snares and assaults of the Deuill and that hee would giue vs strength to ouercome them and not suffer vs to be tempted aboue our power but giue a blessed issue of the tentation that we may be made able to beare it And as the necessitie is great to call vpon him daily In whom we line and mooue and haue our beeing so the profit thereof is no lesse it bringeth a blessed experience and tryall of Gods goodnesse and mercy toward vs It encreaseth his spirituall graces in vs and maketh vs zealous in all good workes It obtaineth those thinges that we want and remooueth the iudgements that hang ouer vs or are vpon vs. We haue the examples of all the faithfull as a Cloud of Witnesses to incite vs to this duty And if we put foorth our hands to take and vse any of the Creatures or blessings of God without asking him leaue we are no better then Theeues and Robbers These and such like Motiues serue to kindle our zeale in Prayer to quench the fiery darts of the Deuill which he casteth at vs. If he go about to puffe vs vp with pride through an opinion merriting by any euen our best workes of Prayer or Preaching or Almes-deedes wee must know that all our workes are vnperfect and that the good thinges in vs are his owne guifts Hence it is that the Apostle saith of himselfe and all his labours u 1 Cor. 15 9 10. I am the least of the Apostles by the Grace of God I am that I am and his Grace which is in me was not in vaine I laboured more aboundantly then they all yet not I but the Grace of God which is with me And in another place x 1 Cor. 3 7. Neither is he that planteth any thing neither he that watereth but God that giueth the encrease Againe y 1 Cor. 4 7. What hast thou that thou hast not receiued If thou hast receiued it why boastest thou as though thou hadst not receiued it It is a worthy saying set downe by our Sauiour z Luke 17 10. When ye haue done all those things which are commaunded you say We are vnprofitable Seruants wee haue done that which was our duty to doe Wherefore we must labour in all our workes to see our imperfections to cast downe ourselues in humility before the Iudgement seat of God and to referre all things to his glory The Apostle giueth this generall rule a 1 Cor. 10 31 Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of God And if in these ordinary and naturall workes we must ayme at that end as at a marke how much more in the Mysteries of our saluation and the great keyes of our Religion ought wee to giue thankes vnto God for blessing vs with spirituall blessings in heauenly thinges We are not able to inspire Grace into our barren hearts it is the guift of God and therefore he must be confessed the giuer of euery good giuing and perfect guift to the glory of his owne Name And for our selues let vs in all duties of our obedience Prayer Almes or whatsoeuer workes approoued of God prepare our selues to bring humble and broken hearts freed from the Thornes of pride and vaine-glory This is taught by Dauid in the Psalme b Psal 51 17. The Sacrifices of God are a contrite Spirit a contrite and a broken heart ô God thou wilt not despise The like we see Esay 66. c Esay 66 2. To him will I looke saith the Lord euen to him that is poore and of a contrite spirit and trembleth at my wordes And thus was the practise of Daniell in his Prayer d Dan. 9 18. O Lorde encline thine eare open thine eyes and behold our desolations for we doe not present our supplications before thee for our owne righteousnesse but for thy great tender mercies This humility shall appeare to be in vs if we referre the end of all our actions to the honour of God and make that to be the scope Let the principall end be the glory of God the next the saluation of our Soules the third the edification of our Brethren in Christ Iesus Let vs cause our light so to shine before men that they may glorifie our Father which is in Heauen and then let vs follow those thinges which concerne peace and where-with one may edifie another Vse 2. Secondly as by the free bestowing of the graces of God we are taught to giue him all possible praise so it taketh away all opinion of the merits of workes wherein proud flesh is ready to trust For to place Merit and Iustification in our owne workes is to rase down a cheefe Foundation and principall Piller of Christian Religion both because thereby we abolish Grace and renounce saluation by Christ and make euery man a Sauiour to himselfe and so exclude saluation by Christ all which are shamefull Heresies and horrible blasphemies and detestable abhominations As many
Paule mentioning sundry iudgements that fell vpon the Israelites for their sinnes and offences gathereth this Exhortation wherefore c 1 Cor. 10 12 Let him that thinketh he standeth take heede least he fall They had the vse of the Sacraments and other pledges of Gods fauour yet they could not priuiledge them or defend them from the punishments that God brought vpon them Let no man therefore trust too much to the zeale of one or two yeaers but perseuer to the end and know he must be faithfull vnto the last gasp God hath not hired vs for a season to labour in his seruice for a day or a month or a yeare neither giueth vs leaue to depart at a time appointed nor maketh vs a Certificat vnder his hand that wee are at libertie to serue another but wee must all know that there is one condition of worshipping him to wit that wee dedicate both our Soule and Body both our life and death both our beginning and ending vnto him What did it profit d Gene. 19 25. Lots Wife to go out of Sodome commaunded by the Angell and accompanied by her Husband in as much as she looked backe and was turned into a piller of Salt What profit was it e Iude 5. to the Israelites to depart out of Aegipt and to passe ouer the Red Sea seeing afterward they fell to murmuring in the Wildernesse and were destroyed of the Destroyer What gaine or what good was f 2 Kin. 9. 10 it to Iehu to slay the Priests of Baall with the sword and to be zealous for the execution of the iudgements of the Lord to deface the Image and to throw downe the house of Baal and to make a Iakes of it for euer seeing he departed not from the sinnes of Ieroboam and regarded not to walke in the Law of the Lord God of Israel but worshipped the Golden Calues that were in Dan and Bethel It were as good neuer to begin as not to continue vnto the end When we haue once giuen our Names to Christ and tasted of the good worde of God and see many men come farre behinde vs we flatter our selues in an opinion of our sure standing we are ready to say If all the world should turne to be back-sliders and Apostataes yet we would neuer slide away But let vs take heed we be not deceiued for God will not be mocked It is a woorthy saying of the Prophet Ezechiell Chap. 18 24. If a Righteous Man turne away from his righteousnesse commit iniquity and do according to all the abhominations that the wicked man doth shall he liue All his righteousnesse that he hath done shall not be mentioned but in his transgression that he hath committed and in his sin that he hath sinned in them shall he die It is not enough to purpose well it is not enough to beginne well it is not enough to proceede well it is required of vs to perseuer well and to continue in a constant and setled course vnto the end If a man continue vnto his latter dayes and then giue ouer all is gone al is lost all is in vaine If a Childe that is set to Schoole do go lustily forward in his Learning a long time and afterward prooue an ydle boy and one that will take no paines he will neuer proue Learned nor is euer like to come to any preferment If a man beginne to builde an house and haue laide a good foundation it is neuer the better vnlesse the worke bee brought to an end and perfection He that runneth in a race though he set out neuer so swiftly and haue passed a great part of the way neuer so resolutely yet if hee stay in his course and hold not on to the end h 1 Cor. 9 24. hee receiueth not the prize hee obtaineth not the reward Hee that is Valiant and Couragious in the beginning of the fight neuer winneth the fielde nor getteth the Victory vnlesse he continue to the end of the battell We are taught and trained vp in Gods Schoole wee are partes of the building of his house and as liuely stones fitted to make an holie Temple vnto him we all runne in a Race and prooue Maisteries We are the Lords Soldiers to fight hand to hand against Sinne the World and the Deuill let vs therefore hold out till wee come to the marke and receiue the ende of our Faith euen the Saluation of our soules Saule beganne well but he declined and in the end became an open persecuter Ioash i 2 Chr. 24 17. behaued himselfe vprightly all the dayes of Iehoiadah and repaired the house of the Lord but after his death he fell to Idolatry he left the house of the Lord God of his Fathers and he serued Groues and Idols so that wrath came vpon Iudah and Ierusalem because of this trespasse The Israelites that would haue returned into Egypt dyed in the Wildernesse It shall not be needful to heape vp mo examples we haue too many such stumbling blockes lying in our way and set before our eyes let vs take heede by their falles and learne Wisedome by their foolishnesse and constancy by their inconstancy Vse 6. Lastly seeing many slide backe that haue seemed forward men and of great and eminent note aboue others it is our duty in regarde of the small strength and the little power of our owne Nature to pray heartily and earnestly vnto God not to lead vs into tentation nor to take away his holy spirit from vs but that he would stay vs vp by his grace We must entreat at the hands of God for our continuance as well as for our first conuersion For as the opening of the hart and the beginning of our regeneration and new birth is of Grace so we proceede in the midde way and perseuer vnto the end not by our selues or any thing in vs but by the same grace and goodnesse of God who worketh in vs both the will and the deede Hence it is that the k Psal 51 12. Prophet prayeth vnto God To restore vnto him the ioy of his saluation and to establish him with his free Spirit And in another place he praieth to the Lord who had kept him in his youth that he also would be his keeper in his old age when his head was hoare and haires gray l Psal 71 9 17 18. Cast me not off in the time of age forsake me not when my strength faileth ô God thou hast taught me from my youth euen vntill now therefore will I tell of thy wondrous workes yea euen vnto mine old age and gray head ô God forsake me not vntill I haue declared thine Arme vnto this Generation c. The Prophet knew well enough his pronenesse and inclination to goe backe and that it is at easie to fall through dotage as noneage and by the weakenesse and coldnesse of old age as by the lustes and frailty of youth Yea we see many that haue held a
we dare do not so much only as we ought to do not considering how lawfull it is but how powerfull we are how weake they are All the prophane Histories are full of worthy examples of many Seruants who are commended for their trust and faithfulnesse Wittinesse and Courage Might and Magnanimity to all posterity and haue not doubted to giue their liues to death in their Maisters quarrell It is not therefore much to bee maruelled at that the Apostle perceiuing how t Heb. 4 12. Mighty the word had bin in Operation vpon Philemons Seruant doth account him as his Sonne and seeketh to reconcile him to his Maister in which respect he was willing and desirous to haue u Phile. 13 14 kept him with him to Minister vnto him He claimeth some authoritie ouer him being his spirituall Father howbeit because he was not only his Sonne but also another mans Seruant he would not retaine him without his Maisters knowledge Let them not therefore for their low degree be contemned nor haue the meanes of instruction denied vnto them Thus I haue set downe to thy view Christian Reader the scope of this Epistle wherein the Apostle in a narrow compasse doth couch together many Mysteries of our Religion which I haue laboured to lay open in this Commentary And howsoeuer the worke is growne in bignesse extended in length vnder mine hands more then at the first I purposed and intended yet I hope the manner of handling heerein obserued shall easily recompence thy labour bestowed in reading I cannot in few words comprehend the matters that are heere and there dispersed throughout the Booke Among many other these points are principally handled Touching affliction for the truth and persecution for righteousnesse sake Touching Christian Equity and Moderation Touching Gods free grace forgiuing offences Touching houshold Gouernment and Priuate possessions Touching the conuersion of Sinners and the Communion of Saintes Touching Faith and Good Workes Touching Friendship and Surety-ship Touching Prayer and Hospitality Touching the Gospell and Almes-deeds Touching Gods prouidence and of the force fruite of the Ministry as is more at large to be seen in the Table of the doctrines Accept I pray thee the paines I haue taken in the discussing of these points pardon the escapes if any be into which I haue fallen as in trauelling so long a iourney it is easie to fall into a slumber and wheresoeuer thou vnderstandest the hand of God to haue beene with me in publishing the truth giue him the glory ascribe the praise vnto his great name to whose grace goodnesse I commend thee Thine in our common Sauiour William Attersoll A BRIEFE RECAPITVLATION OF ALL THE DOCTRINES HANDLED AT LARGE IN THIS EPISTLE Out of the Praeface THe course of the Gospell cannot bee stopped but will haue his passage in the world page 1. The Argument and occasion of the Epistle together with the vses thereof page 7. Verse 1 and 2. Doct. 1. Good things must be followed and sought after earnestly and feruently not coldly and carelesly pag. 9 Doct. 2. It is no disgrace or reproch to the Seruants of God to bee cast into prison for the Gospels sake pag 12. Doct. 3. The persecutions of all true Christians are the persecutions of Christ Iesus when they are imprisoned for Christs sake page 15. Doct. 4. All good duties to God or man are better doone by the helpe of others then alone by our selues pa 21 Doct. 5. A christian friend wil performe any christian duty to his friend page 25. Doct. 6. Christian women should be helpers vnto their husbandes as heires together of the grace of life page 29 Doct. 7. The calling of a Minister is a painfull and laborious a needefull and troublesome calling page 33. Doct. 8. It is the duty of all house-holders to teach and instruct their families that belong vnto them page 38 Verse 3. Doct. 1. The free fauour and mercy of God in Christ Iesus is first and aboue all other things to be desired and prayed for page 48 Doct. 2. Such as are in Gods fauor haue his blessings flowing vnto them and following them page 55 Doct. 3. All blessings temporall and eternall are to be craued from God alone in Christ Iesus page 61 Verse 4 and 5. Doct 1. Men ought to take cause of great ioy to see others growe and proceed in good things page 68 Doct. 2. It is the nature of faith to apply the mercies and promises of God to our owne selues page 76 Doct. 3. It is the duty of the faithfull to pray not onely for themselues but also for others page 82 Doct. 4. True Religion must not onely bee inwardly beleeued but also outwardly confessed and openly professed page 86 Doct. 5. Faith and Loue are the cheefest thinges that commend a man to God and his Church page 95 Doct. 6. Faith in Christ and Loue to the Saints do alwaies go together in all the seruants of God pag. 99. Doct. 7. Christ must be the Obiect of our faith we must looke vnto him and depend vpon him page 106 Doct. 8. The workes of mercy are especially and aboue before others to be shewed to the poore Saints that are godly 111 Doct. 9. Such as truely beleeue in Christ and belong to him are Saints page 117 Verse 6 and 7. Doct. 1. It is our duty to stir vp our selues and others to encrease in good things page 126 Doct. 2. The guifts which we haue receiued must not lye hid in vs but be employed to the good of others 140 Doct. 3. The goodnesse of God bestowed vpon our selus or others must be published abroad and made known to others page 142 Doct. 4. The spiritual graces of God bestowed vpon others doe giue occasion of ioy to the Saints pa. 147 Doct. 5. The workes of mercie are to bee shewed to the poore distressed Saints page 154 Verse 8 and 9. Doct. 1. The Office of the Pastour and Minister of God is an Office of power and authority vnder christ 163 Doct. 2. Gentle meanes are to bee vsed rather then seuere to perswade men to holy duties page 172 Doct. 3. Superiors in guifts or age or both are to bee reuerenced and regarded aboue others pa. 177. Verse 10. Doct. 1. The least and lowest member conuerted to Christ must not bee contemned or condemned page 184 Doct. 2. The same affection that is betweene the Father and the Sonne ought to be betweene the Minister the people committed vnto him 189 Doct. 3. The preaching of the word is the ordinary meanes and instrument of our conuersion and regeneration page 205 Verse 11. and 12. Doct. 1. Christian religion maketh a man profitable and helpfull vnto others that before hath been iniurious and hurtfull page 227. Doct. 2. In godly religious and reformed families are many times vngodly obstinate and vnreformed persons both Children and Seruaunts page 237 Doct. 3. Former Offences albeit great and heynous vppon true repentance are to bee
forgiuen and forgotten page 243 Doct. 4. Our loue to al the Saints especialy such as haue bin conuerted by vs ought to bee deare and feruent page 254 Doct. 5. The Gospell doeth not abolish or diminish ciuill ordinances distinct degrees among men pag 262 Verse 13. and 14. Doct 1. Euery Christian is bound to serue the common good of the church by what meanes soeuer GOD hath enabled him thereunto pag 272 Doct 2. All christian duties done to God or man must be done willingly and chearefully performed pa 282 Verse 15 and 16. Doct 1. All thinges euen sinne it selfe are ordred and turned by the prouidence of God to the good of the elect page 295 Doct 2. God oftentimes taketh from his seruants outward commodities to bestow vppon them greater page 305 Doct 3. The fals and sinnes of our brethren wherof they haue repented are not to be encreased and amplified with odious and extreame words but rather to be buried and forgotten page 311 Doct 4. The more grace apeareth in any the more should they be tendered and regarded of vs. page 322 Doct 5. Although christian religion do not take away the degrees of persons yet it maketh vs al equall and brethren in Christ page 330 Doct 6. The more bandes and reasons are giuen vs to care for any the more wee are bound to care for him page 337. Verse 17. Doct 1. The consideration of our communion one with another ought to moue vs to regard one another and to do all good one to another pa 348 Doct 2. Among Christian friends all things are common page 350 Verse 18 and 19. Doct. 1. The communion of Saints doth not take away any mans right interest in his priuate possessions and things of this life page 365 Doct. 2. It is lawfull for one man to become surety for another and to engage himselfe and his credit pa 373 Doct 3. Couenants in Writing for debts bargaines and sales are honest and lawfull page 385 Doct 4. Such as haue gayned vs vnto God ought aboue all others to be most deare vnto vs. page 394 Verse 20 and 21. Doct 1. No man ought to be eager and extreame in exacting and requiring their debts dues and demandes from the poore and needy page 407 Doct 2. Whatsoeuer wee desire prouoke and perswade others to doe must be in the Lord. page 415 Doct. 3 Men ought greatly to reioyce at the good and benefit of their brethren in temporall eternal blessings which they see to befall them page 421 Doct 4. Men ought alwayes to hope well and to thinke the best of their brethren not to suspect the worst of them page 426 Doct 5. The faithfull being moued to christian duties haue yeilded more then hath bin required at their hands page 431 Verse 22. Doct 1. Hospitality that is the ioyfull and courteous entertainment of distressed strangers for the truths sake is to be vsed and practised of al the seruants of God page 440 Doct 2. The prayers of the faithfull are auayleable for themselues and others both to obtaine blessinges to them and to remoue iudgments from them page 447 Doct 3. The guifts of God bestowed vpon his Seruants come from his free grace not from our free will or deserts page 457 Verse 23 24. Doct 1. Courteous speeches and louing Salutations are beseeming the Seruants of God page 471 Doct 2. We must not vtterly cast off the weake but shew our compassion toward them page 478 Doct 3. Many that seeme forward in the profession do afterwardes fall backe page 484 Verse 25. Doct 1. Spirituall thinges are to bee prayed for and preferred before earthly things page 500 An Exposition of the Epistle of the Apostle Paul to Philemon The time whē this Epistle was written THIS Epistle is short in Words low in Argument and priuate in regard of the Matter yet the manner of handling is high and heauenly and the Doctrine generall and common to the whole Church It was written as appeareth to Philemon at what time the Apostle was growne olde in yeares was drawing neere his end and was clapt vp and kept in Prison at Rome from whence also he directed sundry Epistles to diuers Churches and particular persons From thence he wrote to the Galathians to the Ephesians to the Philippians to the Colossians and the latter Epistle to Timothy a 2 Tim. 4. which was penned not long before his death and dissolution For albeit he were held in durance and restrained of his liberty that he could not visit the Churches where the Gospell was planted nor lay a new Foundation where as yet it had not beene preached yet he was not idle or vnfruitfull but laboured to do good to the Church by writing when he could not come to bestow some spirituall Graces among them by teaching We see heere that Paul writeth out of Prison and slacketh not to instruct both generall Churches and particular persons From hence we learne that b Doct. 1. The course of the Gospell cannot be stopped the course of the Gospell cannot be stopped but keepeth on his way and passage in the World The truth of the Gospell will haue his free libertie it can be hindred by no Chaines it can be restrained by no Bandes and Boults it can be shut vp by no barres of Iron and Gates of Brasse but breaketh forth as the light of the Sunne out of a darke Cloud We see this euidently in the example of Paul c Act 26 22 28. albeit he were in bondes and Chaines yet he pleadeth his cause with such grauitie of speech with such power of the Spirit with such piercing of the matter with such efficacy of words and with such respect of the persons before whom we spake that he had almost gained perswaded Agrippa to Christianitie The like we see in another place d Act. 28 30 31. when he was brought Prisoner to Hierusalem confined to an House and deliuered to a Souldier to be kept he receiued all that came vnto him Preaching the Kingdome of God and teaching those thinges which concerne the Lord Iesus Christ with all boldnesse of speech without let This appeareth more euidently in none then in Christ himselfe who as at all times he sought all occasions and opportunity to doe good to the soules and bodies of men e Luke 23 43. so when he was vpon the Crosse he conuerted the Theefe and was ready to seeke and to saue him that was lost These consents of Scripture come directly to the former point and serue to teach vs that whatsoeuer the purposes and pretences of men be yet they shall neuer bee able to stoppe the streame of the word of God which floweth plentifully to the comforting and refreshing of the dry and barren hearts of sinfull men Reason 1. Let vs breefely consider the Reasons First the doctrine deliuered is of God not of Men from Heauen not from the Earth If man were the Authour of it it might
is in vaine for them to resist God and the power of his might Let them refraine from iniuring his Seruants and from going about to stop their mouthes let them remember what Gamaliell said n Acts 5 38. Now I say vnto you refraine your selues from these Men and let them alone for if this counsell or this worke be of men it will come to naught A notable lesson to bee learned of all malicious men and bloudy persecuters of the Gospell that would if it lay in them bury all remembrance of Christ and his Gospell they shall finde and feele the strength of him against whom they wrastle they shall see the folly of their owne waies and the madnesse of their owne workes and they shall in the end perceiue it to be as vnpossible and themselues as vnable to hinder the free passage of the Gospell as to bind the wind in their Fistes or to stop the Raine of Heauen from watering the earth Hence it is that the Prophet speaketh to like purpose to the Enemies of the Church o Esay 8 9. Gather together on heapes ô ye people and ye shall be broken in peeces and hearken all yee of farre Countries gird your selues and ye shall be broken in peeces gird your selues and ye shall shall bee broken in peeces Take counsell together yet it shall be brought to naught pronounce a decree yet it shall not stand for God is with vs. Vse 3. Thirdly seeing the Gospell cannot be stopped it it is the dutie of all of vs to pray for the free passage of it We haue a promise that God will spread abroade his sauing health and magnifie his great Name ouer all the Earth now it belongeth as a speciall duty to vs to pray vnto him to glorifie himselfe and to make his Name knowne among the Sonnes of Men. This charge doth the Apostle giue vnto the Thessalonians p 2 Thes 3 1 2 Furthermore Bretheren pray for vs that the word of the Lord may haue free passage and bee glorified euen as it is with you and that we may be deliuered from vnreasonable and euill Men for all men haue not Faith It is the duty of all the godly to pray for the enlarging of the Gospell whereby the Kingdome of God is also enlarged Let vs be mindfull daily of this duty desiring of the Lord this grace that the Gospell may be freely preached and cheerfully receiued q Math. 9 38. that he would send forth labourers into his Vineyard and maintaine them against rauening Wolues that seeke to deuour them that he would blesse their labours and remoue all stumbling blockes out of their way that hee would giue them courage and constancy in discharging their duty vtterly remoue al hirelings and false teachers out of his Vineyard It is God that must thrust forth Labourers into his Haruest It is he that fitteth them to the worke It is he that blesseth them in the worke Let vs not therefore be wanting to our selues but pray to the Lord of the Haruest to send out able worke-men to gather the Corne into his Garner The cause why we are not furnished with such Teachers and if we bee furnished yet the worke doth not prosper vnder their hands is because we doe not aske for a blessing from God from whom euery good guift proceedeth Vse 4. Lastly this serueth as a great comfort both to the Pastors and people For seeing the Gospell shall haue his course let the Ministers boldly go forward in the discharge of their dutie and teach the people committed to their charge Let vs not feare the faces of Men. The word which we preach is the word of God who is able to maintaine it and make it mighty in our mouthes to cast downe hils and holds that lift vp themselues against it He is able to danut and dash in peeces all those that set themselues against it The worke is the Lords the Worke-men are the Lordes the blessing and successe is the Lords and they that striue against it fight against the Lorde Let vs comfort our selues in these thinges against all the disgraces and reproaches of the World And concerning the Professors of this Gospell let this Minister comfort also vnto them that they builde not vpon the Sand or vppon a weake Foundation but their building standeth vpon a Rocke which shall neuer be remooued The Apostles comfort themselues and encourage one another r Acts 4 29. in the worke of the Ministery because they were assured that the word which they deliuered was no vaine word nor deceiueable Fable but the Gospell of Christ who chose them to the calling and sent them to the worke and strengthned them to stand and gaue them wisedome to conuince and confound all their Aduersaries Likewise Paule teacheth ſ Phil. 1 14. That many of the Brethren in the Lord were boldned through his bands to confesse and professe the truth of God We cannot fall except the word fall with vs nay except God fall with vs so long as wee stand fast in the Faith Wherefore howsoeuer others shrinke backe and make ship-wracke of a good conscience let vs hold out vnto the end and then wee shall be sure of eternall happinesse in the Heauens The occasion and argument of this Epistle Hitherto we haue handled the time when this Epistle was written and the place from whence it was written to wit when hee was in prison Now let vs consider the Argument thereof and the occasion whereof it was written The occasion of penning and writing this Epistle was double First generall for the instruction and direction of the whole Church in some necessary points of faith and obedience intreating most waightily and wisely of Iustice mercy mildnes meeknes moderation reconciliation Christian equity u Caluin vpon Philemon insomuch that he seems rather to respect the edification of the whole Church then to haue in hand the businesse of one poore and priuate man The speciall occasion was to intreat at Philemons hands to pardon his seruant that had offended him and to accept his subiection and submission vnto him This Phile. as it seemeth was a cittizen of Colosse x Hierom. in prolog Coloss Erasmus in hunc locum a citty scituate in Phrygia not far frō Laodicea whose seruant Onesimus committing either Theft in purloyning away his Maisters goods or some other great and grieuous crime as the manner of leud and euill Seruants is ran away from his M. as far as Rome being many hundred miles distant from Colosse where he supposed he should heare no more of him or if he did would not follow and pursue after him so far This Fugitiue and Runnagate Seruant false fingered and false hearted comming to Rome y Synop. Athana in hanc Epist was by the gratious prouidence of God brought where Paul the Apostle lay bound in prison and hearing him among others preaching the Gospel of Christ to Remission of sins to all
giue light to al that are in the house And what vse is there of the Salt vnlesse application bee made of it to the meate that it may be kept from putrifaction Away therefore with this Monkish life out of the Church which standeth neither with the ordinance of God nor the society of man and let vs maintain concord and company one with another not forsaking the fellowship as the maner of some is but remembring that God hath said It is not good for man to be alone and that two are better then one Vse 2. Secondly this teacheth vs to maintaine the publike meetinges and assemblies of the Saints and to magnifie the Lords Sabbaoths when all the Church ioyne in prayers prayses and other exercises of our Christian Religion making euen k 1 Kin. 1 40. Heauen and Earth to ring with the sound of their thanksgiuings and consents in the Doctrines of Faith and fruits of their obedience For seeing the doctrine we haue in hand teacheth that the company of others chiefly of the faithfull is very auaileable to helpe vs forward and to further vs in all good duties wee learne the excellent vse of all Church-meetings where with one mind and with one mouth we glorifie God the father in Iesus Christ Surely l Bab. on Exo. Chap. 25. as many stickes make a greater fire and many strings a fuller Musick so is the meeting of many in the Church to pray to God together to heare the word together to receiue the Sacraments together to sing the prayses of God together it is a fire that casteth abroad a great heat and an harmony passing pleasing in the eares of the Lord. Now the more gracious these meetings are the greater is their sinne that breake off this fellowship of the Saints and dissolue the people of God which came m Psal 110 3 willingly together at the time of mustring together his Army in perfect beauty Now the Standard seemeth pulled downe and the Campe to be broken vp and the people disperced and scattered as Sheepe without their Shepheards wandring heere and there as it were vpon the Mountaines to seeke pasture to saue their liues It is noted in the holy History that a great Famine was sent vpon Samaria when the Prophets were destroyed n 1 King 18 5 So that they sought for the Fountaines of Waters and the streames of the Riuers if so bee they might finde to saue the Horses and the Mules aliue least the Land were vtterly depriued of them The word of God groweth precious in our daies and the people that hunger after the Bread of life are constrained to goe from place to place to sustaine themselues This made the Prophet to cry out o Psa 84 1 2. O Lord of Hoasts how amiable are thy Tabernacles my soule longeth yea fainteth for the Courts of the Lord for my heart and my flesh reioyce in the liuing God This serueth to reprooue those that shew no loue or liking to Church-meetings that despise the grace of God offered vnto them and preferre any assemblies in the World and of worldly and wicked men before the assemblies of the Church These men if they be asked say they hope to be saued but they will not vse the meanes of their saluation they looke to come into the Kingdome of Heauen but they regard not the way and path that leadeth vnto it they will needs be of God but they will not heare the word of God p Iohn 8 47. and therefore we may truely conclude that because they heare it not they cannot be of God Vse 3. Lastly we must not content our selues or thinke it sufficient to pray vnto God or to praise him alone in the Closset of our house or of our heart or in the company of our Family when we should doe our duties to God publikely and ioyne with the rest of the Congregation Christ Iesus himselfe repaired to the Temple q Luke 2 42. at the set times of Gods worship so did the faithfull in all ages of the Church they were terrified neyther by the coldnesse of the weather r Psal 84 6 7. nor by the greatnesse of the heat nor by the length of the iourney nor by the costlinesse of the worship but had the greatest solace and chiefest delight in those holy meetings Å¿ Mat. 18 20. Gen. 28 17. where is the presence of God the ioy of the godly the gate of heauen Hence it is that the Prophet saith Blessed are they that dwell in thine house they will euer praise thee a day in thy Courts is better then a thousand other where I had rather be a doore-keeper in the house of my God then to dwell in the Tabernacles of wickednesse Psal 84 5 10. True it is we are commaunded to make priuate prayers and to poure out the secret Meditations of our hearts before the Lord but when wee ought to assemble with our Bretheren in one place and frequent the meetings of the Church God will not heare vs nor accept vs if we refuse such solemne meetings although wee priuately call vpon him in our houses They that come sildome to publique Prayers doe also most sildome vse priuate prayers And such as enter into their Chamber when they haue shut the doore do pray vnto their Father which is in secret will make conscience to enter into the Lords Courts and to pray vnto him with the rest of the faithfull For if God promise his presence where two or three are gathered together in the Name of God much more will his eares be ready to heare vs and his mouth open to answere vs and his hands stretched out to help vs when we shall ioyne together with the rest of our Brethren as one man to call vpon him See then the difference between the godly and vngodly The Children of God haue desired nothing more then to abide and continue in the house the Lord all the daies of their life as the Prophet maketh known his t Psal 27 4. 42 1 2. 137 1. request Psa 27. One thing haue I desired of the Lord that I will require euen that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to visite his Temple And nothing hath more troubled and disquieted them then when they haue been constrained to goe from the house of God and beene banished from the exercises of their Religion This wee see in the example of the Iewes carried into captiuity By the Waters of Babell we sate and there we wept when wee remembred Sion But the vngodly are neuer more merry nor better contented then when they are out of the Church nor neuer more heauy and discontented then when they are in the house of God They thinke euery houre seauen They count euery Sabbaoth the losse of a day and no time worse spent then that which is spent in the seruice of
Surely mine Enemy did not defame mee for I could haue borne it neyther did mine Aduersary exalt himselfe against me for I would haue hid mee from him but it was thou ô Man euen my Companion my Guide and my Familiar which delighted in consulting together and went into the house of God as Companions This falsehood haue the faithfull felt in all Ages This had Christ himselfe experience of being betrayed of one of his owne Disciples and Houshold So haue his members continually prooued the same beeing exercised by the deceipt of false Bretheren This was the sinne of Caine n Gen. 4 8. Who spake friendly to his Brother but when he had him alone in the Fielde he rose vp against him and slew him This was the sinne of Ioab o 2 Sam. 20 9. his false and fraudulent dealing with Abner and Amasa he spake peaceably but meant treacherously Art thou in health my Brother And so smote them with the sword that they dyed This was the sinne of Iudas p Mat. 26 48. who had Haile Maister in his mouth and couered the hollownesse and Hypocrisie of his heart with the kindnesse of a Kisse but this was a token of his Treason and the signe that he had giuen to apprehend him It was not a Kisse of loue but a Testimony of his villany and therefore Christ saide vnto him Betrayest thou the Son of Man with a Kisse Hence it is that the Apostle Iohn exhorteth 1. Iohn 3. q 1 Iohn 3 18 19. My little Children let vs not loue in word neither in tongue onely but in deede and in truth for thereby we know that we are of the truth and shall before him assure our hearts This is the true loue which standeth not in word but in deede which lyeth not in the tongue but in the heart which consisteth not in an outward shew but in the inward truth Such was the loue of the godly gathered together after the ascention of Christ they loued together in truth and had all thinges common in the vse For r Acts 2 44 4 32 34 35. all that beleeued were in one place and had all thinges common they were of one heart and of one Soule neyther any of them faide that any thing of that which he possessed was his owne neyther was there any among them that lacked Where the Euangelist declareth that their harts and affections were so ioyned in God that being all members of one body they could not suffer their fellow-members to bee destitute accounting the defeating and defrauding of them as it were a spoyling and robbing of themselues Wee must not deny our helpe to them that are in Christ but shewe our selues ready to cloath him to feede him and to visite him in all his members as wee shewed before otherwise wee are no true members but dead members And to our deare Sister Apphia c. Hitherto we haue spoken of the first and cheefe person to whom the Epistle is directed Now let vs come to such as are lesse principall being ioyned with him which are these first Apphia Secondly Archippus Thirdlie the Familie of Philemon to whom this Epistle was to bee read The first that commeth to bee considered is Apphia whom he calleth a beloued Sister This Woman seemeth to be the Wife of Philemon my reason is because she is placed immediatly after Philemon and before the Minister and Pastor of the Church For no cause can be assigned why she should follow Philemon and goe before Archippus but that she was the Wife of Philemon and therefore the Apostle ioyneth her next vnto him in place as she was ioyned to him by the ordinance of God And this Å¿ Chrysost hom 1. in Phil. Theophyl in Epist Phil. is the iudgement of many Now as Paule before did ioyne with himselfe Timothy so in this place he ioyneth Apphia as a Companion with Philemon that thereby he might make the way more open to obâ—…ine his purpose Good Women ought to doe much with their Husbandes and the Apostle prouoketh her by naming and saluting her to be a moouer and perswader of her Husband to this charitable and Christian duty Doct. 6. Christian women should be helpers of their husbands We learne from hence that it is required of all Christian Women to be helpers and furtherers of good things in their Husbands It is the dutie of Wiues to stirre vp and spurre vp their Husbands to all Christian duties and holie fruites of Religion The ende of her Creation was that she should bee an Helper vnto Man especiallie in the best thinges for the Woman was made for Man and not Man for the Woman and therefore GOD saide from the beginning t Gen. 2 18. It is not good for Man to bee alone let vs make him an Helper meete for him Salomon describing in the Booke of Prouerbes a vertuous Woman whose price is farre aboue u Prou. 31 10 11 26 27. the Pearles he saith The heart of her Husband trusteth in her and hee shall haue no neede of spoile Shee will doe him good and not euill all the daies of her life c. She openeth her Mouth in Wisedome and the Lawe of Grace is in her tongue shee ouer-seeth the waies of her Household and eateth not the Bread of idlenesse An example of this dutie wee haue in the Wife of Manoah the Mother x Iudg. 13 22 23. of Sampson when her Husband was greatly affrighted and astonied at the sight of the glorious departure of the Angell of God who ascended vp in the flame of the Altar and cryed out in the perplexitie of his Spirit and terrour of his heart We shall surely dye because we haue seene the Lord She encouraged him and comforted him being greatly cast downe If the Lord would kill vs he would not haue receiued a burnt offering and a meate offering at our handes neither would hee haue shewed vs all these thinges nor would now haue told vs any such Another example we haue in the Shunamite a Woman of great estimation when she perceiued the Prophet Elisha to come often that way y 2 King 4 9. she saide vnto her Husband Behold I know now that this is an holy Man of God that passeth by vs continuallie let vs make him a little Chamber I pray thee with Walles and let vs set him there a Bed and a Table and a Stoole and a Candlesticke that he may turne in thither when he commeth to vs. Where we see she stirreth vp her Husband to doe good to the Prophet and to prepare him a study by himselfe fit for his Meditations And the Apostles doe often vrge this duty and teach that all Women should bee helpess not hinderers furtherers not discouragers stirrers forward not houlders backeward from good things Reason 1. The Reasons are plaine For first they may by the gracious goodnesse of GOD be blessed Instruments to winne their Husbands to the Faith by beating
Iesus To these precepts and example before remembred wee might adde diuers other out of the Booke of God to teach vs that to whom soeuer GOD hath vochsafed this grace and giuen this honour to make him a Father of Children a Mayster ouer Seruaunts a Gouernour ouer an Houshould hee requireth with all this dutie and therefore layeth it as a burthen vpon his Shoulders to teach to exhort to admonish to reprooue and to instruct all those that are vnder his charge and iurisdiction Reason 1. The Reasons inforcing this Doctrine are many in number strong in value and manifest in the view of all that will rightly consider of them For first all Christians are generally charged k Leuit. 19. Hebr. 3 13. 1 Thes 5 11. to exhort and admonish one another as we see 1. Thess 5. 11. Heb. 3. 13. 14. Leuit. 19. 17. So then vnlesse the rulers of Families will exempt themselues out of the number of Christians they cannot shake off this yoake but they are bound to edifie and exhort daily their Families least their harts be hardned through the deceitfulnesse of sin If then we be bound generally to admonish one another euen those to whom we are lesse bound much more are we to do it to such as we are tyed vnto by a double band and a neerer coniunction Reason 2. Secondly euery Mans house is his priuate charge which he must ouer-see it is as his Flocke which he must attend it is as his Cittie ouer which he must watch and thereby fit them for the hearing of the publique Ministery of the word and therefore must answere for their negligence This wee see in the example of Eli. 1. Sam. 2. 29. He is charged with the sinnes l 1 Sam. 2 29 of his Children which they had committed and to haue honoured them aboue the Lord. This is a greeuous fault and an horrible offence to set yp our Sonnes in stead of God and to make more account of them then we do of the most high Hence it is that Salomon saith m Pro. 27 23. Be diligent to know the State of thy Flock and take heed to the Heards Such as are Shepheards ouer the Sheepe of the Pasture which are vnreasonable ought to care prouide for them much more ought such to be diligent and watchfull as haue the people of God committed vnto them and haue a charge to looke to his sheep which are indued with reason whose Soules are immortall who beare the Image of God vpon them and for whom Christ Iesus shed his most pure and precious blood Euery man hath some charge or other greater or lesser in the Church in the Common-wealth or in the family and euery one must be diligent to know the estate of this charge labouring earnestlie to discharge it And if we will make conscience of our dutie wee shall finde the least flocke enough for our feeding the least fielde sufficient for our tilling the least house great enough for our teaching and ordering Reason 3. Thirdly we may be drawne to the discharging of this duty if we consider the profite and benefites that arise from hence First it will bee a meanes to make them more carefully to learne to know the will of God when they consider it shall be required of them and an account taken how they heare Secondly it will cause them to retaine in mind and memory the better the Lessons which they haue learned when they haue whetted them vpon their Families Thirdly God will encrease his guiftes and graces that are in them already he will blesse them with a new supplie for to him that hath shall be giuen and he shall haue aboundance Fourthly it will breede and begin great obedience and dutifulnesse in all the degrees of their Families first to God then to themselues and afterward to others to the preuenting of a thousand houshold greefes and troubles that arise for want thereof This obedience is a thing which all Fathers and Maisters greatly desire Euery one desireth to haue dutifull Children and faithfull Seruants this is the way and course to be taken that we may attaine vnto it So when such as haue beene instructed and nurtered by vs shall goe abroade into other families of their owne and grow to haue houses themselues as they haue beene instructed so will they instruct their Seruants and deale toward them as they haue beene dealt withall themselues Lastly the publike ministery is made more fruitfull vnto them in that the seede sowne in their harts is watered and thereby made to spring vp And this is found true by daily experience in our assemblies that let the Minister teach neuer so diligently in his charge vnlesse there bee a seconding and furthering of his labours in seuerall families at home all the doctrine deliuered and heard is troden vnder foot choked and forgotten Reason 4. Fourthly innumerable are the euils and manifolde are the mischiefes that come of the neglecting of this duty First it is the Mother of all the ignorance and grosse blindnesse that ouerfloweth and ouerthroweth the Church For from what cause commeth ignorance but from the want of teaching as darknesse proceedeth from the want of light Secondly it causeth the Lessons and instructions taught on the day of the publique assembly to bee forgotten of Maister and Man of Mother and Daughter of Father and Childe before the next day Often teaching and much repeating make a diligent Maister and a profitable Scholler Thirdly from hence come all domesticall braules contentions stubbornnesse and disobedience that the House is diuided against it selfe which would be remedied and preuented by this meanes Lastly the neglect of this duty bringeth Gods iudgements vpon the whole Familie So then whether we consider the common duty of exhorting that lieth vpon all or that the priuate house is a priuate Church or that the benefits are many where this duty is practised the euils many that grow where it is neglected in all these respectes we see that it is a speciall duty required of all gouernors to labour to plant and to sow the Seedes of true Religion in the heart as it were in the ground of those that are committed vnto them Obiect 1. Before we come to the vses of this Doctrine certaine Obiections are to be remooued whereby many stumble and fall downe The Sluggard pretendeth there is a Lyon in the way and feareth danger when there is none So soone as Adam had sinned by and by hee sought Figge leaues to couer his shame Many are the deuises of men dawbing with vntempered Morter to excuse their neglect or contempt of this duty Some say they are ashamed to pray to read to teach in their families and housholds and to call them together for such endes They are ashamed of it because it is good because it is commaunded but they are not ashamed of committing open sinnes in open places They shrinke backe when any good duty is to be performed
Doctrine 4. True religion must be openly confessed professed Heereby wee learne that faith and the fruits thereof must be openly professed True Religion must not onely bee inwardly beleeued and in the heart acknowledged but must outwardly be confessed and professed in the world before men We see this in Daniell and the three Children hee was cast into the Lyons den they into the hot fiery furnace because they thought it not sufficient to worship God closely and secretly in their hearts but publickly declared what God they serued and what religion they embraced The Apostle writing to the Hebrewes calleth Christ Iesus a Heb. 3 1. 10 23. 13 15. the High-Priest of our profession that is of the trueth which we professe and beleeue And afterward he saith Let vs keep the profession of our faith without wuuering And againe Let vs by him offer the sacrifice of praise alwaies to God that is the fruite of the lippes which confesse his name This duty of acknowledging and confessing the truth haue all the seruants of God practised made conscience of from the beginning giuing witnesse to God his truth When the Apostles were conuented before the counsel they did not hide their faith but said b Acts 4 8. 19 20. 5 30. Ye Rulers of the people and elders of Israell forasmuch as we this day are examined of the good deede done to the impotent man to wit by what meanes he is made whole be it known vnto you all and to al the people of Israell that by the Name of Iesus Christ of Nazareth whome yee haue crucified whom God raysed againe from the dead euen by him dooth this man stand heere before you whole And when they were charged to ho de their peace and to speake or teach no more in the Name of Iesus they aunsweared Whether it bee right in the sight of GOD to obey you rather then GOD iudge ye for wee cannot but speake the thinges which wee haue seene and heard The Apostle Paule vseth this boldnesse of speech before Felix c Acts 24 14 15. I confesse vnto thee that after the way which they call Heresie so worship I the God of my Fathers beleeuing all thinges which are written in the Law and in the Prophets c. And as the Apostle himselfe practised this dutie so Timothy is commended and praised by him for the same d 1 Tim. 6 12 13. Fight the good fight of Faith lay holde of eternall life whereunto thou art also called and hast professed a good profession before many witnesses wherein also hee followed the steppes and example of Iesus Christ which vnder Pontius Pilate witnessed a good confession All these as a clowd of witnesses serue to confirme vs in the assured truth of this doctrine that God requireth this duty of vs to confesse his word boldly to manifest our faith openly to shew our Religion publickely that so wee may confesse before the Lord his louing kindnesse and his wonderfull works before the sons of men Reason 1. And howsoeuer these Testimonies may serue and suffice for the strengthning thereof yet it shall appeare more plain and euident vnto vs if we waigh the Reasons First the profession of our faith hath a great promise of a rich reward ioyned with it and added vnto it and the starting backe from it as a deceitful bow hath a sore threatning of a grieuous curse following after it It is that which our Sauiour teacheth his Disciples whom he sent out as Sheepe among Wolues and foretelleth them of afflictions and persecutions that should be raised against them e Math. 10 32 23. Marke 8 38. Luke 9 26. 12 8. Whosoeuer shall confesse me before men him will I confesse also before my Father which is in Heauen and whosoeuer shall denie me before men him will I also denie before my Father which is in Heauen It is an hard matter to stand when the storme falleth and to confesse Christ in time of daunger when persecuters arise and enemies shewe themselues but the earnest consideration of this that Christ will confesse vs in the glorie of his Father and before the Angels of God will be a forcible meanes and motiue to put life and courage into vs to enable vs and perswade vs to this practise For what can be more right and reasonable and stand better with the Lawe of equity then that the seruant should not feare to professe what Maister hee serueth who will know him and confesse him when he is entred into his glory If a Prince should come to a man among a great company and single him out by name if he should acknowledge him among a thousand others and speake kindly vnto him it woulde encourage him to liue and die in his quarrell euen so seeing Christ Iesus the sonne of God and the heire of alâ— things will at the last day do vs this honour to confesse vs to be his owne children and giue vnto vs the Crowne of glory how should we bee stirred vp in loue to him againe and strengthned in the inward man to waxe bold in the faith and feruent in spirite to giue out a cleare Testimonie before all the worlde whose Seruants wee are and in all troubles to cleaue vnto him with full purpose of heart On the other side wee must bee terrifyed from denying him least hee bee ashamed of vs and denie vs before his Father which is in Heauen Reason 2. Secondly confession is a necessary fruit and consequent of faith where true Faith is in the hart there wil follow confession with the mouth This is it which the Prophet speaketh in his owne experience f Psal 116 10. I beleeued therefore did I speake for I was sore troubled This is made a note of Faith what it beleeueth it speaketh albeit the confession of the truth be accompanied with daunger And least any should imagine this to be peculiar to the Prophet not common to others the Apostle draweth it likewise vnto himselfe g 2 Cor. 4 13. Because wee haue the same spirit of faith according as it is written I beleeued and therefore haue I spoken We also beleeue and therefore speake He that is afraid to confesse Christ hath no true faith but he that beleeueth in him will not be ashamed of him and his Gospell Reason 3. Thirdly the Faith of Christes true Religion is a most glorious thing containing in it the great praise and glory of Gods wisedome power mercie and righteousnesse and it deliuereth the matter of mans saluation and eternall happinesse This was it that mooued the Apostle to preach the Gospell freely and boldly h Rom. 1 16. I am not ashamed of the Gospell of Christ for it is the power of God vnto saluation to euery one that beleeueth to the Iew first and also to the Grecian Seeing therefore Christ hath promised to confesse vs before his Father seeing faith is manifested and shewed by
shall not neede to climbe vp to Heauen to know it God hath left vs a better a more easie certain way then to search into the secrets of God that he hath kept to himselfe if we enter into our selues and see the effects and signes of it wee shall not doubt thereof but rest assured with vnspeakable comfort that we belong to him For as the Lord knoweth who are his so we shall know that wee are the Lords if wee finde the fruites of election grauen in our hearts among the which this is one of the principall our vnfaigned loue to the Brethren the forgiuing of our enemies our delight in the Saints our dooing good to them that are of the houshold of Faith Reason 2. Secondly such poore as be faithfull belong vnto Christ and what comfort soeuer is ministred what releefe soeuer is shewed to them is ministred and shewd to Christ as christ himself witnesseth with his own mouth who is truth it selfe that they should the more readily embrace it as the truth For hee telleth vs that it shall be said to vs in the last day that haue helped the Saints and refreshed their bowels g Math. 25 40 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 This is a notable motiue and encouragement to moue vs to this dutie to consider that our loue is shewed not to men vpon the earth but to Christ sitting in heauen at the right hande of his Father Heereunto commeth the wise saying of Salomon h Prou. 19 17. He that hath mercie vpon the poore lendeth vnto the Lord and the Lord will recompence him that which he hath giuen Yea he is so rich a rewarder and a bountifull recompencer of that which is done to those of his houshold i Math. 10 42 that if a cup of cold water be giuen to a Disciple in the name of a Disciple to a righteous man in the name of a righteous man he shall not loose his reward When one lendeth to an honest man that standeth vpon his credite hee seareth no losse he knoweth he will performe what hee hath promised and accounteth his word as good as a band and Obligation how much more ought we to be assured of right good payment when wee haue done any good thing vnto the poore forasmuch as we haue not done it to man but vnto God He hath giuen his word to see vs paid will we not take his word he offreth to enter into bands to be bound in a statute is not statute-law good with vs Albeit he be indebted to none but all in debt to him yet hee offereth himselfe as a pledge and becommeth surety for the money who is so good a pay-maister that he wil not onely restore the principall but pay the hire and profite to him that hath lent it both in this life and abundantly in the life to come Reason 3. Thirdly we are bound to follow the example of our heauenly father to loue as he loueth to loue most where hee loueth most of all and least where hee loueth least of all Now he loueth all his creatures which are the works of his hands k Gen. 1 31. Hee saw them all when they were made and loe they were all exceeding good but he especially loueth mankinde Whom l Gen. 1 26. hee created in his owne Image according to his likenesse and yet most especially he loueth the faithfull vppon whom hee bestoweth the riches of his loue and hideth not the secrets of his kingdome from them yea hee hath giuen them his owne sonne to bee their Wisedome Iustification Sanctification and Redemption vnto them howe should he not with him giue them al things else This the Apostle teacheth m 1 Tim. 4 10 warning vs to Trust in the liuing God which is the Sauiour of al men especially of those that beleeue Heere is a patterne and president for vs to follow that wee may be like our Heauenly Father we must loue all mankinde but wee must most entirely and dearly respect the godly we must loue al the poore but the poore that are faithfull we must loue most of all If we must bestowe labour vppon barren ground we must not leaue the fruitfull vntilled and if wee must cast our Bread vppon the Waters where it may seeme to bee lost wee must not denie it to the liuing members of Christs bodie which are our Brethren Reason 4. Fourthly wee cannot by our well-dooing benefite God at all our goodnesse can doo him no good our loue cannot profit or pleasure him For as our wickednesse can do him no harme so our kindnesse can procure him no good This hee sayth and thus hee speaketh in the Prophet n Psal 50 9 10 11 12. I will take no Bullocke out of thine house nor Goates out of thy Foldes for all the Beastes of the Forrest are mine and the Beastes on a thousand Mountaines I knowe all the Beasts on the Mountaines and the Wilde Beastes of the fielde are mine If I bee hungrie I will not tell thee for the World is mine and all that therein is Wee receiue all good from him wee can returne nothing backe to him againe to doo him good This is the reason which the Prophet Dauid teacheth which mooued him to ioyne himselfe vnto the people of God and to profit them because hee saw he could not pleasure God his well-doing could not extend to him Seeing therefore the dutie of loue shewed to the Bretheren are seales of our election and are accepted as done to Christ himselfe seeing we must follow the example of our heauenly Father and that we cannot by al our goods helpe him it followeth that we must begin our works of mercie at the faithfull cast a pittiful eie open a liberal hand especially toward thē Vse 1. Let vs now come to the Vses of this doctrine First this teacheth that there ought to be among all the faithfull a communion of Saints they are as a family or houshold among themselues They haue a neere fellowship they are neer brethren they are fellow members of one body they are knit togither by one spirit they are called vnder one hope they are made Christs by one faith they are made one by one baptisme they haue one bread to feede vpon they haue one cup to drinke of they haue one table to meet at they haue one God that they worship they haue one saluation that they aime at This the Apostle expresseth at large Ephe. 4. Support one another through loue o Ephe. 4 2 3. endeuouring to keep the vnity of the spirit in the bond of peace There is one bodie and one spirit euen as ye are called in one hope of your vocation There is one Lorde one Faith one Baptisme one God and Father of all which is aboue all and through all and in you all We are
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
pointeth out vnto vs when he commandeth vs to shew forth our good workes in our life f Mat 5 16. that God our Father may be glorified which is in heauen One end of good workes is the glory of God They can neuer please him vnlesse they ayme at that marke and tend to that end This the Apostle Peter teacheth g 1 Pet 2. Haue your conuersation honest among the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of visitation The glory of men and the magnifying of their name is not to be sought after but of God to whom all glory is due Reason 2. Secondly we are to make knowne the guiftes of God in our selues or in others because the more they be knowne and the farther they are spread the larger praise and more aboundant thanksgiuing may be giuen vnto God and yeelded to his name by many The rendring of thankes vnto him is a sacrifice that smelleth sweetly in his Nostrils The Apostle speaking of the liberallity of the Corinthians and exhorting them to the workes of mercy he vseth this reason that by beholding of them not only the godly are refreshed but God is glorified h 1 Cor. 9 11 12. That on all parts ye may be made rich vnto all liberalitie which causeth thorough vs thankesgiuing vnto God for the ministration of this seruice not onely supplieth the necessities of the Saints but also abundantly causeth many to giue thankes to God The reason is direct and of great force Reason 3. Thirdly in respect of others because the more the goodnesse and graces of God are spoken of and the more largely they are dispersed the mo by that meanes may be prouoked stirred vp to an imitation and following of their example and to a treading in their steps This is another end that we ought to respect in publishing the mercies of God to draw others to do the like and to prouoke them as by an holy emulation of their godlinesse Hence it is that the Apostle stirring vp the Corinthians to a bountifull helping of the Saints at Ierusalem he setteth before them the example of the Churches of Macedonia that they should follow them i 2 Cor. 8 1 2. We do you also to wit Bretheren of the grace of God bestowed vpon the Churches of Macedonia because in great triall of affliction their ioy abounded and their most extreame pouertie abounded vnto their rich liberality Hauing set before them this glasse to looke vpon and in it to beholde themselues that albeit the Macedonians themselues had heauie burdens laide vpon them and many charges of their owne that pressed them down whereby they were made poore yea extreame poore yet they hung not backe but were forward according to their power yea beyond their power to succour others He exhorteth the Corinthians heereupon k Verse 7. That as they abounded in euerie thing in faith and word and knowledge and in all dilligence and in their loue toward the Apostles euen so they should shew themselues to abound in this grace also Likewise hee commendeth the Thessalonians that they became followers of them l 1 Thes 1 6. 7 And receiued the word in much affliction with ioy of the Holy-Ghost so that they were as ensamples to all that beleeue in Macedonia and in Achaia So when he hath proued that Abrahams Faith m Ro 4 22 23 was imputed to him for righteousnesse he addeth Now it is not written for him only but also for vs to whom it shall be imputed which beleeue in him that raised vp Iesus our Lord from the dead So then if we lay these things together consider the person of God of the Church and of others that God is to bee glorified that the faythfull must haue their mouthes opened to praise him and that all others must bee prouoked by our good example in all these respects we learne that whensoeuer God bestoweth his guifts and we tast of his graces or others are made partakers of his goodnesse we must be carefull to make the same knowne to othets Vse 1. The Vses are now to be stood vpon First we see there may be somtimes a foolish modesty in concealing those good things which should bee vttered and published if they may further the cause of Religion or prouoke others to godlinesse or bring glory to God God is not ashamed of vs to bee called our God and to do vs good let vs not therefore be ashamed to acknowledg him to be good vnto vs and confesse his goodnesse to the sonnes of men We see how men are not ashamed to make knowne their vngodlinesse and proclaime it openly with brazen faces they glorie in it as at a triumph neuer blush at any thing Let vs therefore be bold to speake of good things account it our dutie to sound out alowd the graces that wee haue receiued It is to great nicenesse to hide Gods glory and our guifts This was the cause why Paule mentioned his labors his calling his knowledge his paines his n 2 Cor. 12 2. visions his reuelations when the false Apostles extolled them-selues aboue him to the reproach of his person to the slander of his calling to the disgrace of the Gospell and to the dishonor of God This compelled and constrained him not to be silent in his owne cause or rather in the cause of God and his Gospell For albeit his enemies seemed onely to contemne him and set his person at naught yet the contempt reached farther and thorough his sides they gaue a blow and a wound to the truth it selfe we must not be so dissolute and carelesse to neglect what euery one speaketh of vs but be iealous of our credit and maintaine our good name especially when our sincerity and Gods verity are ioyned together We see how Samuell before all the people o 1 Sam 12 3. protested his innocency in his life and vprightnesse in his calling because the Isralites had reiected him and brought his ministry into question There was a a time when Christ would not haue himselfe and his workes knowne to wit when the knowledge might hinder him and his preaching but he p Mat 10 27. commanded his Apostles to speake that in the light which he had told them in darknesse and to preach that in the house toppes which he told them in the eare This serueth to condemne those that derogate from the godly and diminish the graces that God hath giuen vnto them and bestowed vpon them For howsoeuer the notes of Godlinesse are stamped vpon them and the guiftes of God do shine as brightly as the light of the Sunne in them whereby they are marked to be his and knowne to belong vnto him yet they wil lessen and extenuate them and as it were clip the Princes Coyne that so they may be disgraced This is a manifest note of a
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
to the rule and line of the word If a man giue but a looke toward the Gospell and do not professe himselfe an open enemy vnto it if he shew the least entertainment to the truth and do not set himselfe against the professors of it though he be a common Gamester a rioteous liuer an vsurer an incrocher and oppressor he hath the name and title of a good Christian he hath the praise and commendation of a good professor What ioy therefore can the Children of God haue in such workes of darknesse and in such workers of iniquity We may wish with the Prophet b Ier 9 1. that our head were full of water and our eyes a Fountaine of teares to weepe day and night for the desolation and destruction that hangeth ouer their heads The Husbandman taketh no pleasure to see Tares and Darnel grow in his field in stead of good Corne. The Gardiner cannot without greefe behold weedes spring vp in his Garden in stead of wholesome Hearbes So when we see the Church of God to bring forth Chaffe instead of Wheat Beanes instead of Fruit vice in stead of vertue and sinne in stead of righteousnesse what greater greefe can arise in our heartes or what greater sorrow can be wrought in vs If we greeue through the wickednesse of our waies and prophanenesse of our liues the Children of God we likewise greeue the spirit of God and quench such good motions as are inspired into vs. Vse 3. Lastly it is our duty to seeke the good and prosperity of the Church by all good meanes and to draw them and moue them to embrace the waies of saluation This duty hath many branches growing from it For seeing Gods graces bestowed giue occasion of great ioy it ought to teach vs to exhort one an other to comfort them that are comfortlesse to reproue them that goe astray to pray for our bretheren to seeke to gaine and winne them to the faith and when they are gained and wonne to reioyce vnfainedly at their conuersion and if we see any hope of their repentance and turning to God to conuerse with them and not to be ashamed of their company Certainly he is not truely conuerted himselfe that doth not reioyce at the conuersion of others He neuer knew what true repentance meaneth that conceiueth no ioy at the repentance of others He is ignorant of the way of saluation that is not greatly delighted and comforted when others begin to be saued that we say of them as Christ doth of Zaccheus c Luk 19 9. This day is saluation come to this house forasmuch as he is also become the sonne of Abraham This doth directly reproue foure sortes of men The first reproofe First such as reioyce in those that will sinne with them and runne into all excesse of riot with them Great is the delight that sinners take in the society and company one of another They ioyne hand in hand together it is their solace and pastime to agree together as bretheren in euill it is as meat and drinke vnto them to follow after vngodlinesse Christ teacheth that the Angels in Heauen reioyce for one sinner that repenteth Our ioy ariseth vpon their repentance Their turning to God worketh our reioysing So long as men flatter themselues in their sinnes and proceed in their euill doing no matter of ioy is offered vnto vs. The second reproofe Secondly such as seeke to draw them to euill to vanity and to all vngodlinesse a common sicknesse that raigneth in our daies when men entise one another to euil These men beare the Image of the Deuil and are transformed into his likenesse For how can they gaine their bretheren to Godlinesse that are meanes to seduce them and so to bring them to all vngodlinesse Hence it is that Salomon councelleth vs d Prou 1 10. when sinners entise vs not to consent vnto them It is a greeuous sinne to be an entiser but it shall not excuse him that is entised Let vs therefore know that we must exhort one an other to piety not to impiety and further one another to saluation not to condemnation bring one another to heauen not to hell The thirde reproofe Thirdly it teprooueth those that enuy and murmure at the calling of our Brethren to Repentaunce and at their bringing into the Kingdome of Christ This corrupt affection was in Ioshua e Num. 11 29. who repined that the Elders had the guift of prophesie bestowed vpon them as well as Moses This was in f Ionas 4 1 2. Ionah when he had preached to the Niniuites and saw the great mercy of God in sparing of them and not destroying them according to hls preaching and their deseruinges was angry and it displeased him exceedingly He regarded his owne credit and estimation among men more then their conuersion and preseruation This was in the elder Brother of the riotous and prodigall Sonne g Luke 15 31 when he saw the ioy of his Father at the receiuing of his Childe and his readinesse to forgiue he was angry and would not go in But his Father perswadeth him that there is no cause why he should be grieued inasmuch as he is not himselfe hindered or indamaged by this receyuing of his Brother into fauour and reproueth him in that hauing no regard of his brother he is sorry for the common ioy conceiued of his returne That ioy did offend him whereof he should haue bin a Companion These two Reasons are to be noted and obserued to root vp all enuy and malice out of our hearts considering that we loose nothing whensoeuer God doth graciously receiue into fauour those which through sinne were falne from him that it is haughtinesse without godlinesse greefe without mercy and cruelty without compassion not to reioyce and be glad when we see any of our fellow seruants restored from death to life raised from sinne to righteousnesse and found who before were lost He then is vnrighteous and vngodly who enuyeth his brother receiued into fauour and he doth peruersely and maliciously which doth murmure at the mercy of God vpon our brethren The fourth reproofe Fourthly it condemneth such as faile in the former duty that neuer exhort their brethren to godlinesse neuer disswade them from sinne neuer comfort those that are in misery neuer praying for them that are in distresse neuer desire God to be good vnto them neuer reioyce with them when God hath shewed mercie We liue in these times when the hand of God is stretched out against many of our brethren they are restrained and shut vp by the contagion of plague pestilence This their woful condition doth cal vpon vs and crie vnto vs to be mindfull of them and to pray to God our common Father to haue pittie vpon them to call in his arrowes that he hath shot against them to remember his olde mercies that he was wont to shew to his inheritance The Prophet exhorteth and
can tell thy disease open the cause of it shew thee the cure and remedy of it and restore thee to thy former state and strength so when thy soul is sick vnto the death and euen to damnation the man of God can heale the deadly wound that Satan hath giuen and apply a soueraigne plaister for thee made of the precious blood of Christ From hence all men may learne how to esteeme Gods Ministers and with what affection we are to heare them The Sheepe of Christ t Ioh. 10 27. will heare his voice and follow him This is a notable token to know the children of God by to disobey the Ministers of God is to disobey God himselfe to despise their word is to despise the word of God himselfe Is not the Embassador of an earthly Prince receiued with great honor reuerence Is not his message receiued as vndoubtedly as if the Prince himselfe were present Are not they which despise his authority as heinously punished and as vilely accounted of as if they resisted and rebelled against the Kings owne person Shall then the Messengers of the liuing God the King of Kings and Lord of Lords bee receiued lesse worthily then the other whose authority is greater who message is waightier whose place is higher It is requisite therefore that the people feare and reuerence their Minister or else they wil in no case honor and obey him For where feare is not present all honour is absent whosoeuer scorneth to performe this dutie of feare let him be well assured hee contemneth not him but the Lord that sent him This feare is to be yeelded not to his person but to his Office For as the Apostle exhorteth the Thessalonians to u 1 Thes 5 12 13. acknowledge them that laboured among them and haue them in singular loue for their workes sake so wee ought to feare those that are set ouer vs in the Lord for their worker sake So he witnesseth that the Galathians x Gal. 4 14. receyued him as an Angel of God yea more then so they receiued him as Iesus Christ himselfe This was not as he was a man but as the Minister of God this was not for the excellency of his person which hee acknowledgeth to be simple and testifieth to be contemptible but hee was receiued for that excellent message which he brought among them Therefore Paule writing to the Phillippians sayth y Phil. 2 12. As yee haue alwayes obeyed mee not as in my presence onely but now much more in my absence so make an end of your saluation with feare and trembling This reprooueth all those that are stubborne and disobedient and wil not obey the word of exhortation deliuered vnto them such also as heare not often and constantly but seldome and carelessely as if they were perswaded that they had nothing to do with God or God with his word such as when they heare are not stricken with any feare of the presence of God or of the power of the word or of the truth that is deliuered so that they neuer can heare aright seeing GOD accounteth those only the right Hearers z Esa 66 2 5. that tremble at his Worde and are of humble and contrite hearts Lastly such as are content to heare and listen with their outward eares but it is no longer then they list and no farther then their owne fantasies are fed and their desires followed and their humors pleased They are willing to heare vntill their speciall sinnes be reprooued but when they finde themselues touched or their iniquities which they dwell in discouered they grow out of patience and begin to reuile and raile at the Ministers that seeke with a good Conscience to discharge their duties This is an euident note of a corrupt hearer and a plaine testimony of an euill heart We must be ready to heare the curses of the Law as well as the promises of the Gospel we must account it a benefit to be reproued our selues as well as to heare others reproued A sicke man would not content himselfe to haue the Physitian shew vnto others their diseases but would haue his owne disease discouered vnto him so is it profitable vnto vs to see our owne sinnes and to heare our owne corruptions reuealed and manifested vnto vs. If we once desire to come out of our sinnes and iniquities wherein wee haue liued if once they become bitter and vnpleasant vnto vs it will bee no griefe or burthen to see our selues stripped and layde open to the view and sight of the worlde Let vs therefore with meekenesse of spirit submit our selues to the stroke of Gods word and not rage when wee are reprooued as the manner of those is that purpose to perseuer and to continue in their sinnes vnto the end Verse 9. Yet for your loues sake I rather beseech thee Heere we haue the second part of the diuers reason before remembred The former Verse was a preparation or entraunce into the prayer or petition of Paule and containeth the authoritie that he had if hee would vse it to command Philemon that which was conuenient for him to do These words are a mild mittigation of the former namely that albeit he might commaund him by his office yet he would rather entreat and beseech him thorough loue The Apostle hauing to do in this place with a matter of Christian moderation and equitie wherein hee might from the Lord command with authoritie doth notwithstanding pray and beseech and when hee might lawfully vrge and require the practise thereof hee rather resolueth to vse gentle humble and louing meanes Doctrine 2. Gentle means are to bee vsed rather then seuere to perswade men to the truth The Doctrine arising from hence is this That the Seruants of God ought to vse mildnesse and meekenesse in deliuering the will and message of God to his people rather intreating them with lenitie then commanding them with authoritie albeit they haue libertie so to do Courteous and gentle meanes are first to be vsed if they may preuaile rather then checking and chiding sharpely and rigorously with Offenders We see this in Christ Iesus himselfe who did not breake the bruised reede nor quench the smoaking Flaxe hee sayth c Mat. 11 28. Come vnto mee all yee that are weary and heauie laden and I will ease you for my yoake is easie and my burden is light This appeareth in sundry places of Paules Epistles Rom. 12 1. I beseech you Brethren by the mercies of Christ that ye giue vp your bodies a liuing Sacrifice holy and acceptable vnto God which is your reasonable seruing of God So 2 Cor. 5 20. Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that ye bee reconciled to God And in the tenth Chapter of the same Epistle d 2 Cor. 10 1. I Paule my selfe beseech you by the meeknesse and gentlenesse of Christ which when I am present
among you am base but am bolde toward you being absent Thus the Apostle Peter speaketh e 1 Pet. 2 11. Dearly beloued I beseech you as Pilgrims and Straungers abstaine from fleshly lusts which fight against the soule and haue your conuersation honest among the Gentiles Likewise the Apostle Iohn writing to a Noble woman by byrth but more noble by Faith and Religion saieth f 2 Iohn 5. I now beseech thee Ladie not as writing a newe Commaundement vnto thee but the same that wee had from the beginning that wee loue one another Whereby we see that it is a dutie required of vs that in deliuering the word of God in declaring his will we should vse mildenesse rather then sharpenesse gentlenesse rather then roughnesse beseeching rather then commanding and meekenesse of spirit rather then threatning of iudgement Reason 1. Now to confirme this doctrine sundry reasons may be rendred and produced First we are bound to vse those meanes and to take that course which is most forcible effectual But to deale with loue and lenity and to handle our brethren kindly and meekly is most likely to preuaile with most men Therefore the Apostle requireth g 2 Tim. 2 25. that the seruant of God must not striue but must be gentle toward al men apt to teach suffering the euil instructing them with meeknesse that are contrary minded prouing if God at any time wil giue thē repentance that they may acknowledge the truth and come to amendment out of the snare of the deuil c. There is no way so auaileable to bring euill men out of the dangers wherin they stand who are as it were taken prisoners and made bondslaues to do the Deuils wil then to allure them by gentlenesse to draw them by long suffering and to ouercome them by patience Reason 2. Secondly this course well and duely obserued serueth to perswade them with whome wee deale of our loue and tender affection towardes them For louing and friendly dealing argueth louing and affectionate mindes and with whomsoeuer we haue to doo it is a great meanes of preuailing and the readie way to bend and encline him vnto that which is good and to turne him from that which is euill when his perswasions are perceyued to tend to the profite and benefite of him whome wee would perswade Wee shall neuer doo any good or preuayle with our Brother to bring him into the right way vnlesse hee can assure his owne heart that wee loue him and seeke his good and desire his Saluation It is Loue in the Speaker that mooueth the Hearer to embrace that which hee speaketh to like that which hee teacheth to hate that which hee reprooueth to auoyde that which hee condemneth and to practise that which hee commendeth Wee must worke this Opinion and ground this perswasion in their hearts that wee loue them and that all our Doctrines Instructions and Reproofes proceede onely from this Fountaine before wee can mooue them to Attention Reuerence and Obedience vnto that which they heare deliuered Hence it is that the Apostle in sundrie places writing to diuers Churches and moouing them to followe the examples and exhortations giuen vnto them laboureth to perswade them of his vnfaigned Loue towardes them as it appeareth Phillippians 4 1. Therefore my Bretheren beloued and longed for my ioy and my Crowne so continue in the Lorde yee beloued Reason 3. Thirdly we are to imitate our Head and Maister Christ Iesus he vsed not his Authoritie and Power that was in him he dealt not roughly and seuerely with his enemies but meekely and mercifully and most compassionately he was meeke and as a Lambe before his shearer When he might according to his mightie power in Iustice haue destroyed his Persecuters and enemies h Luke 23 34 he prayed for them he intreated pardon for them that their sinne might bee forgiuen Therefore the Apostle Peter teacheth vs that we are prouoked to a patient bearing of wrongs and suffering of trobles by the example of Christ saying i 1 Pet. 2 21. For heerunto ye are called for Christ also suffered for you leauing you an ensample that ye should follow his steps who did no sin neither was there guile found in his mouth Seeing then that milde and mercifull dealing pulleth out of the snare of the deuill openeth the loue of the speaker and lastly maketh vs like to Christ whose example is a perfect patterne of all meeknesse and moderation it followeth that it is carefully to be vsed of vs when we speak to the people of God in the name of God Vse 1. Let vs see what Vses may bee raysed and remembered vnto vs out of this Doctrine First we learne that mercie and compassion yea all tokens and testimonies of loue are to be shewed toward Malefactors euen when Iustice is to be executed and punishment inflicted and the course of Law is to proceede against them that they may know it is not malice but Iustice hath brought this fall vpon thē it is not their blood but their good that is sought and the good of others The truth heereof we see practised in Ioshua when Achan was apprehended and his sinne discouered whereby hee had offended God sinned against his expresse commandement and troubled Israell he said vnto him l Iosh 7 19. My sonne I beseech thee giue glory to the Lord God of Israel make confession vnto him and shew me now what thou hast done hide it not from me Cruelty in deed or bitternesse in word euen toward euill doers that are alreadie adiudged or stand at the barre to be iudged is barbarous and inhumain To insult ouer a poore prisoner or a condemned man that is guilty of death and carried to the place of execution standeth neither with an humaine disposition nor with a Christian affection nor with Brotherly compassion Beholde the proud and insolent behauiour of the sauage and beastly minded Pharisees and Priests against our Sauiour Christ mocking spitting buffeting rayling reuiling whipping and crucifieng him betweene two theeues They were not content to seeke his life and to shed his blood but laded him with contempt and all shamefull calumniations This also is the practise of their successors the Romish Cleargy who are the followers of them in malice and cruelty when the faithfull haue beene not only conuented before them but condemned of them they haue embrued their hands and defiled their garments with their blood which cryeth to the God of Heauen for iudgement neither were they contented to feede their eyes with their torments and to satisfie their lusts with their sufferings but proceeded to all extreamities of rage and madnesse rayling at them and speaking all manner of euil against them This abuse is somtimes too vsual and common in the places of Iustice iudgment from whence all gall and bitternesse should be banished wee may heare vnseemly iests bitter taunts vncharitable reproches cast out of their mouths as a
The vses remaine to be considered First we learne from hence that it is no disgrace or disparagement to a mans modesty when such as are bound by the law of God and nature and by all good order do forget to yeeld their superiors their due or which is worse do in pride and contempt insult ouer them to claime and chalenge that which is his right The Apostle doth oftentimes remember his place and calling to the Corrinthians which had forgotten him and reiected him He putteth them in mind of his Office q 1 Cor 9 1 2 Am I not an Apostle am I not free haue I not seene Iesus Christ our Lord are ye not my worke in the Lord If I be not an Apostle vnto other yet doubtlesse I am vnto you for yee are the seale of my Apostleship in the Lord. This we see likewise in Samuell r 1 Sam 12 2 3. I am old and Gray-headed I haue walked before you from my Childhood vnto this day beare record of me before the Lord and before his annointed whose Oxe haue I taken or whose Asse haue I taken or whom haue I done wrong too or whom haue I hurt or of whose hand haue I receiued any bribe to blinde mine eyes therewith and I will restore it you We are bound to yeeld to euery man his due as a debt which we owe vnto him according as God hath distributed his Talents among the seuerall degrees of men This Christ himselfe teacheth Å¿ Mat 22 21 Giue vnto Caesar the things which are Caesars and to God the things which are Gods So the Apostle saith t Rom 13 7. Rom 13 7. Giue to all men their duty tribute to whom ye owe tribute Custome to whom Custome feare to whom feare honour to whom ye owe honour Whensoeuer therefore this Honour or Feare or Reuerence is denied vs which God hath giuen vnto vs it is no Pride or haughtinesse of heart to challenge it and require it at their handes that are bounde to yeelde it If they will not know vs it is lawfull for vs to knowe our selues If they contemne vs and cast vs at their feete wee must learne to magnifie and make much of our Callinges and Guiftes This reprooueth and condemneth those that dispraise and disable them-selues too much wherein there may be as close and secret Pride as in them that rise vppe earely to praise themselues Wee must not denie the graces of GOD that are in vs but acknowledge them to the praise of God and submit our selues to the iudgement of others that will not flatter for vs for that we haue not nor craftily conceale that which we haue Vse 2. Secondly seeing such as excell vs in Age or any Guiftes ought to bee much esteemed of vs and preuayle verie much with vs it putteth all Inferiors in minde of many good duties First it is required of them to praise and commend the Guiftes of God in them and giue the glory of them to God the giuer We must magnifie them and preferre them before all others that haue not the same Guiftes though they be our enemies and such as hate vs. Wee must not so much consider their persons how they are affected toward vs as their Guiftes they are the Guiftes of God and therefore should be acknowledged and approoued They haue worthy Guiftes that we want and yet are giuen for our good and benefite Wee do not see their Guiftes so defiled with infirmities and mingled with Corruptions as our owne are all which thinges should helpe to adde Grace and Glory to the Guiftes that are in others When Pharaoh perceiued the great Wisedome that was in Ioseph u Gen 41 43. Psal 150 22. hee spared not to speake of it hee shamed not to place him ouer all the Land of Egipt to make him Lord of his house and Ruler of all his substance that he should binde his Princes vnto his will and teach his Auncients wisedome So when Nebucadnezzer saw that Daniell was indued with knowledge and vnderstanding from aboue more then all the Astrologians and Enchaunters that were in Babilon he doth confesse them to be in him and reuerence him for them So ought we all to do when we heare or behold the guiftes of God in our bretheren let vs acknowledge them and praise God for them This reproueth the common practise of those that will diminish and disgrace their guifts and like of nothing but that which is in themselues Let vs beware of Pride and Enuy disdaining others deprouing and lessening such inward graces of Gods spirit as are in them If another man should not readily acknowledge their outward guiftes wherein they glory and reuerence them for their Parentage Titles and dignities they would thinke themselues wronged and disgraced they would be ready to cast them in the teeth with forgetfulnesse of their duty Why then should not they confesse the inward guifts and heauenly graces that appeare in their bretheren which are farre more excellent then the former Secondly it is our duty to make profit of the guifts of our Superiours and take benefit by them This is the end for which they were giuen by God himselfe and this is the vse that we must make of them It is a great blessing of God when hee is gratious and bountifull vnto his people and largely and liberally bestoweth his blessings vpon them we haue many examples of godlinesse of mortification of patience of meeknesse of mercy and many other gifts in the godly so that we may take counsell and comfort from them Yea as we are greatly to reuerence these guifts in others so we must labour to feele them in our selues and to keepe them in the Closset of our owne hearts It is ashame to see others religious and to bee without Religion in our selues To see others godlie and our selues to be without godlinesse To see so many graces in our Bretheren and we remaine without grace This is a plaine argument that wee esteeme nothing at all and make no reckoning or account of any good guiftes in our Brethren for as much as we are not desirous to be partakers of them our selues For whatsoeuer we regard in others we will labour to haue and enioy our selues Lastly it behooueth all young persons to conceiue a reuerent opinion and to carry a dutifull and discreet behauiour toward their elders that are more auncient then they in yeares Old men are in stead of Fathers x 1. Tim. 5 1. and the Apostle would haue them to be exhorted as Fathers Againe old age is a blessing of God which few obtaine and attaine vnto in comparison of the rest The contempt of it is the contempt of God and a deriding of his Image as appeareth by the commaundement expressed Leuit. 19. When the Lord had prescribed a reuerent behauiour toward aged men hee addeth y Leui. 19 32. Thou shalt dread thy God I am the Lord declaring thereby that where there is want of
Sonne What coulde bee more reproachfull then to robbe his Maister and then to play the runnagate that so he might runne on in his euill course and deliuer himselfe from punnishment Yet wee see the Apostle is not ashamed of him is not ashamed to cal him his Sonne that Philemon might not be ashamed to receiue and to accept him as his Seruant For if he be the sonne of Paule he may bee esteemed the seruant of Philemon Fourthly wee see how effectuall the sounde conuersion of a sinner to God ought to bee and how forcible it should bee to preuayle with vs to winne our Loue towardes him and cause vs to performe all the duties belonging vnto him For wee may not bee ashamed to account him eyther as a Sonne or as a Brother whome GOD accounteth for his owne sonne and seruant We are most vnworthy to be called the sonnes of God if we refuse his children to be our brethren But if we marke this aright we shal find the number of those to be few which regard the Faith conuersion saluation other spiritual blessings bestowed vpon their brethren as they ought and therefore testify no loue shew no ioy performe no duties when they behold sinners conuerted vnto God Fiftly we see that the name and praise of a spirituall Father which is proper to God alone is communicated to the Apostles and Ministers of God whereas God onely doth renew and regenerate vs by the power of his spirit the Ministry onely is mans whether hee be Pastor or Apostle Our Sauior teacheth vs l Math. 23 9. to cal no man Father vpon earth It is no worke of man be hee neuer so excellent to frame and reforme the soule into the Image of God But because we are borne anew by Faith and Faith commeth by hearing the Minister as the disposer of the Mysteries of God doth vnder God perfourme the dutie of a Father So then seeing the word of God preached by the mouth and Ministery of man is the immortall seede of eternall life it is no maruell if he bee called by the Title of a Father from whose lippes we conceiue that seede and receiue that worde Thus much is to be obserued of vs in general out of this verse Now let vs come to the particular Doctrines I beseech thee for my sonne Onesimus c. Wee are heere to marke the scope and purpose of the Apostle in these words We see he vseth exceeding earnestnesse and importunity to haue him receiued to his Maisters fauor The condition of Onesimus was this he was a seruant of the basest calling For men Seruants and Maid-seruants in those dayes were not as they be nowe Men had them not for Wages and hire as they that wer bound to do no more then Couenant but they were Bondslaues to bee bought and sold in the Market and their Maisters possessed them as Oxen and Cattle and hadde power ouer them of life and death Now albeit he were a seruant of this kind and condition and had beene besides a runnagate and a Theefe deseruing greeuous punishment euen death yet he pleadeth his cause being conuerted with as great force and feruency as can be expressed Doctrine 1. The least and lowest member conuerted to Christ must not bee contemned We learne from this loue appearing in the Apostle that the basest person in the Church truly conuerted brought vnto Christ should not be contemned but most louingly tenderly and Brotherly regarded The least lowest member that belongeth to God ought not to be reiected and debased but highly for Christs sake to be honored and respected We see how Christ calleth vnto him all that are weary and heauy laden m Mat. 11 28. promising to ease and refresh them Likewise he embraceth the poore and simple as louingly and cheerefully as the rich and wise of the world The Publicans and sinners are accepted of him that were hated of the Iewes The Woman taken in adultry accused by the Pharises is exhorted by him to repentance The Blinde man restored to his sight n Iohn 9 35. and 8 11. and cast out of the Synagogue is sought out by Christ and taught to beleeue and broght to be a true member of the Church The penitent Theefe hanging o Luke 23 43 vppon the Crosse and hearing Christ preach is conuerted to the Faith and receiued into paradise It is not the will of p Mat. 18 14. our heauenly Father that one of these little ones should perish When the prodigall sonne had wasted his wealth and his strength in riotous liuing q Lu. 15 20 24 so that necessity fell vppon him and Famine constrained him to eate of the huskes wherewith he fed his Swine his Father receiued him into his fauour and had compassion vpon him hee willed him not to returne backe to his Harlots and to betake himself to his former companions but while he was yet a farre off he reioyced to see him and embraced him when he saw him saying This my sonne was dead but is aliue againe he was lost but he is found and they began to be merry The incestuous Corinthian swept out of the Church by the censures thereof r 1 Cor. 5 4. 2 Cor. 2 6 7 and deliuered vp to Satan for the destruction of the flesh that the Spirit may be saued in the day of the Lord Iesus and wandering as a stray Sheepe from the sheepe-fold is brought againe into the house of God and into the assembly of the faithfull The Apostle hearing of his sorrow for his sinne and of his vnfaigned repentaunce saith It is sufficient vnto the same man that he was rebuked of many so that nowe contrary wise yee ought rather to forgiue him and comfort him least the same should be swallowed vp with ouermuch heauinesse The like we see might say of Mary Magdalen who was infamous in life out of whome Christ cast seauen diuels Of the Cananitish woman whom he heard and helped of the Cripple that lay at the Poole whom when Iesus founde in the Temple Å¿ 1 Iohn 5 14 hee exhorted to sinne no more being now made whole least a worse thing come vnto him Likewise the Euangelists declare that by the power and loue of Christ t Math 11 5. the blind had their sight restored the Leapers were clensed the dead were raised the halt walked the sicke were healed and the poore receiued the Gospell So the Apostle willeth u 1 Tim. 6 1. seruants that are vnder the yoke to account their Maisters worthy of all honour that the name of God his Doctrine be not euil spoken of All these places of Scripture serue to teach vs that such as are of meanest account and least estimation beeing conuerted to the Faith and belonging to Christ are greatly to bee regarded and entirely to be beloued Reason 1. This shall not seeme any thing strange vnto vs if we marke the Reasons whereupon it is grounded For first
they teach so they be not idle They are Ministers of the Church of England and therefore may preach in any part of the Land and are blamelesse Therefore there is no vnlawfull non-residency For God hath ordained saith the Å¿ 1 Cor. 9 14 Apostle That they which Preach the Gospell may liue of the Gospell Answere I answer they are not onely Ministers of England but of such a particular Congregation and haue their maintenance of such a particular Church and therefore are bound to imploy their labour in that particular place He that hath not a particular charge and Church to care for will care indeede for no Church as he ought to care For if that which is t Arist polit lib. 2. cared for of all is cared for of none then he that hath but a generall care of one place no more then of another commonly neglecteth all When God sent Ionah the Prophet to Niniue u Ion. 1 2 3. he sinned in going to Tarshish If he had preached neuer so duely and diligently in that Citty when God called him to another he had not discharged the duty of a good Prophet Besides whereas they say they are Ministers of England therefore sufficeth to preach in any corner or quarter of the Land they may as well say they are Ministers of Europe and consequently may preach in any part of Europe and be discharged in conscience of any farther duty to be required of them Nay some are so shamelesse as they dare openly auouch that they are as much bound to the Church of Ierusalem if they might haue accesse thereunto as to that people that called them and doe maintaine them Verily this argueth little learning and lesse conscience For this were to change a Pastor into an Apostle a limited office into an vnlimited and as great a wonder as to bring all the world into the circuit and compasse of a little Towne And we see it is directlie against the order of the Scripture which calleth them Ministers of such and such a particular Church x Acts 20 17. Phil. 1 1. Reue. 2 3. as of Ephesus of Pergamus of Sardi and the rest So when generall teaching y Math. 28 20 is Apostolicall particular is z 1 Pet. 5. 2. Heb. 13 17. Pastorall which is limited to a certaine place Againe it is a thing in it selfe vnreasonable and to the people iniurious that they shoulde receiue their Wages in one place and performe their seruice in another place that one should giue them their hire and another haue the profit of their paines Would not a man thinke he had wrong done him if he hyring a seruant another shoulde take the labour of his hands Or should that seruant be excused who hauing wages paid him by his Maister should apply himselfe in another mans work Or when a man hireth a shepheard to looke to his sheepe will hee not complaine if they be neglected and another mans sheepe fed and attended Or can such a shepheard thinke his duty discharged albeit he be neuer so diligent and watching in looking to the sheepe of another A Shepheard hath a particular Flocke to attend which hee must watch a Seruant must dispatch his worke that hath hired him Thus it ought to be with euery faithfull Minister he hath his speciall ground to Till his proper house to build his Flocke to feede his Citty to watch his Army to lead and may not wander out of the boundes and borders limited vnto him Obiection 7 Others alledge in excuse of this absence that many of them giue necessary attendance vpon their Lords and their Families and being their Houshold Chaplaines and so doing seruice to great persons are forced to bee absent from their Cures Answere I answere this sauoureth of couetousnesse or of ambition or rather of both They haue couetous hearts and aspiring mindes If they haue peculiar charges of their owne Who compelled them to be other mens Chaplaines Or if they be to attend vpon their Lords who compelled them to take the charge of Soules It was an vsuall thing among the godlie Kinges of Iudah to haue their Prophets at their elbowes to teach them to stirre them vp to good thinges and to keepe them from falling into sinne The Prophet Dauid had Gad the Seer belonging vnto him a 1 Sam. 22 5 2 Sam. 24 11 who was with him in his banishment and was as his Counsellour he was retained both in prosperity and aduersity with him And it is a commendable thing not only in Princes but in men of State and high place when they entertaine such for a loue of the truth to instruct them and their families in the knowledge of godlinesse when they esteeme them as the Ministers of God and giue them not single but that double honour which Gods word alloweth them and when they can be content to heare the Law at their mouthes and submit themselues to the obedience of that which is spoken vnto them in the Name of the Lord. Yea such as are so entertained may highly aduance Gods glory and doe great good with such great men and in such great Families if they regard to doe good seruice to God rather then to themselues if they doe not flatter to please men but deale carefully and conscionably in their places But such as are of high calling may haue attendance and sufficient seruice done vnto them by others that are without Cures and haue no charge of soules committed vnto them and as they are willing to entertaine them so they are able to maintaine them that they shall not liue of the Churches which they doe not instruct Obiection 8. Lastly they pretend that they teach commonly by themselues but continually by their substitutes They come often among their people and teach them by Curates which they haue set in their places and therefore they sinne not by Non-residency Answere I aunswer this often teaching is not sufficient where continuall watchfulnesse is required The Lord neuer said vnto him Teach often but preach the word in season and out of season He is accursed that doth the worke of the Lord negligently Iere. 48 10. Diligence is required where danger is feared The flockes that are in danger of the Wolfe b Gen. 31 40 Luke 2 8. Esay 62. 6. are watched day and night The Enemy is alwayes at hand and watcheth his aduantage by the absence of the Pastour If they could couenant and agree with the aduersary neuer to assault their charges but at cettaine times and seasons of the yeare and bargaine with him not to meddle in their absence they had some good pretence for their negligence and might bee ready to meete him when he commeth to tempt and seduce their people Againe they cannot bee discharged by a Deputy where they are to performe personall duty neyther are they freed from blame by other mens guifts where they are to practise their owne guifts These are
like to the Priestes c Num. 7 9. 2 Sam. 6 3. who beeing commaunded to beare the Arke vppon their owne Shoulders did set it vpon a Cart and draw it with Oxen. So ought the Ministers to feede their Flockes themselues and not put them to bee fed of others Some d Damasus epist 4. compare such foolish and idle Pastours that put ouer their charges to others vnto Harlots which so soone as they haue brought forth their Children by and by commit them to be kept and nourished of others that they may sooner giue themselues to their lusts againe Others resemble them to a e Espenc lib. 3. digress ad 1. Timoth. man that doth marry a Wife and being himselfe vnapt for generation or vnwilling to giue due beneuolence is content she become fruitfull and made the Mother of many Children by another Father so is he accounted and presumed to be as vaine a man who being espoused and married to a Church as a man to his Wife doth vse the help of others in getting spirituall Children vnto God Christ Iesus is the Shepheard f 1 Pet. 5 4. the cheefe and great Shepheard of the Sheepe all other Pastours are but his Seruants and Substitutes and therefore themselues being his Deputies they cannot make a Deputy no more then one Seruant discharge himselfe by another So then we must know that they can no more be saide to preach the Word that preach by others then to be resident that are resident by others or to bee godly that lead a godly life by others and thus they may be saued by others and themselues goe to Hell But as euery man is bound to liue godly himselfe so is euery Pastour bound to preach in his owne person This appeareth vnder the comparisons and similitudes of Builders Captaines Ambassadours Stewards and Shepheards which wee spake of before When a man hath made choyce of a skilfull and cunning Builder to build his house the Worke-man hath not done his duty if he put it out to bee finished by another When a Prince hath made choyce of a Generall to lead his Army against the Enemy he may not send another in his roome and himselfe sit idle at home but his alleageance bindeth him to goe in his owne person The like we might say of the rest Thus we haue seene at large that the loue betweene the Pastour and people ouerthroweth the ordinary absence without iust and conscionable causes the one from the other so that if the Minister would assure his owne heart that he loueth the sheepe which he hath taken vpon him to teach he must shew it by feeding them with the wholesome and heauenly pastures of the word of God Secondly it reprooueth such as outwardly are in sheepes cloathing but inwardly are rauening Wolues vnto the Flocke not carefull Pastours not louing Parents but such as haue no prouision no store no food no Bread of Life to breake vnto them but seeke to starue and famish them through want of Milke and meat to put in their mouthes If they be resident and remaine with them and yet doe not instruct them and preach vnto them it is all one as if they were absent from them If there be meat and drinke in the house and none set vpon the Table or giuen to the Children they may dye and perish for hunger These idle Drones are no better then Murtherers and Man-slayers nay Soule-slayers which is the greatest and most bloody Murther For as the Steward that should feede the bodies of such as are in the Family and pineth them to death is a Murtherer and the Nurse that vndertaketh the nourishing of the Childe and yet eyther through daintinesse or idlenesse or wilfulnesse will not draw out the breast but suffereth the Child to languish and perish is a Murtherer of the Childe so such as are Stewards of Gods house and Nurses of Gods people yet feede not their Soules but starue them to death are Bloud-suckers and Murtherers in the highest degree They are worse then the Canibals that liue vpon bloud for these liue vpon the soules of men and carry them head-long to Hell The Lord complaineth in the Prophet g Hos 4 6. That the people perish through want of knowledge Such as are blindely led doe fall into the Ditch with their blind Leaders The bloud of such as perish in their ignorance through want of teaching h Ezek. 3 18. shall be required at the Watch-mans hand The Prophet Dauid hauing the Water of the well of Bethlehem that he longed and lusted to tast brought vnto him i 2 Sam. 23 17 yet would not drinke thereof when he had it but poured it for an offering vnto the Lord because it was the bloud of the men that went in ieopardy of their liues O that these men would consider of their sinne and had a feeling of their iniquity that they eate and drinke the bloud of Men and maintaine themselues by the destruction of their soules Suppose he lead an vnblameable life giue good example to others keepe hospitality fill their bellies make peace among his Neighbours be able priuately to exhort and comfort them and to performe other common workes of Charity yet he hath not discharged the duty of a Minister vnlesse he preach vnto them diligently and faithfully and diuide the word of truth aright Vse 3. Lastly seeing the Minister and people ought to be as Father and Sonne this sheweth the duty of the people that are vnder their Ministery that they regard their Ministers as their Parents honouring them yeelding them due recompence esteeming them as Fellow-workers with God to beget them to Christ to turne them to Saluation to nourish them vp and continue them in the estate of Christ Nay we should account of them if it be possible more then of naturall Parents Of our Parents wee haue receiued onely to be Of our Ministers we haue receiued to be well Of our Parents we haue taken our first birth of our Ministers we haue obtained our second birth Of our Parents we haue beene brought into the World by Generation of our Ministers we haue bin brought into the Church by Regeneration Our first begetting was to death our second or new birth is to Life and Saluation By the first birth wee are Heires of Wrath by the second we are made the Sonnes of God So then if it be better for vs to be borne againe of Water and the Holy Ghost k Iohn 1 13. which cannot proceede from the will of the flesh nor from the will of Man but of God we ought to esteeme of those that are Instruments of our Regeneration as dearelie and tenderly as if they were our Parents and to say with the Apostle l Rom. 10 15 How beautifull are the Feete of them which bring glad tydings of pcace and bring glad tydings of good thinges Hence it is that he speaketh to the Thessalonians m 1 Thes 5 12 We
were added to the Church they continued in the Doctrine of the Apostles in the fellowship of the faithfull in the singlenesse of heart in the breaking of Bread in the communication of goods in the praising of God in the selling of their possessions and in the distribution of them to all men as euery one had neede The like we see in Zaccheus he was at the first a Publican a cheefe receiuer of the tribute and a cheefe deceiuer of the people he had robbed many by false accusations h Luke 19 2 7 8. so that he was growne rich and by his Riches into reproach and hatred but when Christ had reueiled himselfe vnto him he stood forth and saide vnto the Lord Behold Lord halfe my goods I giue vnto the poore and if I haue taken from any man by forged cauillation I restore him fourefold This is a great worke of God that he worketh at our conuersion which the i 1 Cor. 6 10 11. Apostle speaketh off 1. Corin. 6 10 11. Be not deceiued neither Fornicatours nor Idolatours nor Adulterers nor Wantons nor Buggerers nor Theeues nor Couetous nor Drunkards shall inherit the Kingdome of GOD and such were some of you but ye are washed but ye are sanctified but ye are iustified in the Name of the Lord Iesus and by the Spirit of our GOD. All these Testimonies and examples teach vs that where is a right conuersion of the heart there is also a true alteration of the life and where there is an embracing of the true Christian Religion there is a change of our conuersation Reason 1. The Reasons of this Doctrine are euident and shine as cleerely as the Sunne at Noone-day For first if we consider our naturall estate and condition what we are before our conuersion wee shall easily be brought to acknowledge both where and what and whence the change is For naturallie we hate the truth and the professours of the truth k Ro. 1 29 10 2 Tim. 3 2 3 4 Beeing full of all vnrighteousnesse Fornication wickednesse couetousnesse maliciousnesse full of Enuy of Murther of Debate of deceit taking all thinges in the euill part Whisperers Backe-biters Haters of GOD Doers of wrong proud Boasters Inuenters of euill thinges disobedient to Parents without vnderstanding Couenant-breakers without naturall affection such as can neuer be appeased mercilesse Louers of themselues curssed speakers vnthankefull vnholy false accusers intemperate fierce no louers at all of them which are good Traytors heady high-minded louers of pleasures more then louers of God hauing a shew of godlinesse but haue denyed the power thereof Behold heere a Glasse to behold our selues in a perfect Glasse to looke vpon that we may see our selues and know our selues what we are And albeit all these sinnes doe not actually breake out of vs yet they are all originallie bred in vs and albeit the fruit of them doe not appeare outwardly yet the very Spawne and Seede of them remaineth inwardly and albeit we doe not feele the Branches yet we haue cause to feare the bitter Rootes and Remnants and Reliques of them that are deepely setled in the Garden and Ground of our hearts Seeing therefore our Nature is thus corrupt and we so farre alienated and estranged one from another we cannot be healthfull or profitable to any of Gods people and Children Our Sauiour teacheth l Iohn 15 19. and 10 2. That the Men of this World should alwaies hate his Seruants and be vnto to them as Wolues to the Lambs yea that the time should come that they which kill them should thinke they did God good seruice This is it which the Apostle speaketh and confesseth as well of himselfe as of others m Tit. 3 3 4. We our selues also were in times past vnwise disobedient deceiued seruing the lustes and diuerse pleasures liuing in maliciousnesse and enuy hatefull and hating one another vntill the bountifulnesse and loue of GOD our Sauiour appeared who according to his mercy saued vs by the washing of the Newe-birth and renewing of the Holie-Ghost This is our naturall condition before wee haue freedome from this thraldome and deliuerance out of this misery which we bring with vs and vpon vs. Reason 2. Secondly when men are truely conuerted they will make conscience of hurting they will abstaine from wronges and iniuries they will be ready to doe good to others to profit others to walke in all the duties of their callinges and to keepe a good conscience toware God and man This appeareth in the Prophet Esay Chapter 65. where this Doctrine hath his confirmation when he hath saide n Esay 65 25. Actes 24 16. That the Wolfe and the Lambe shall feede together and the Lyon shall eate Straw like the Bullocke and to the Serpent Dust shall be his Meate Hee addeth They shall no more hurt nor destroy in all mine holy Mountaine saith the Lord. The Apostle saith Actes 24 16. I endeuour my selfe to haue alwayes a cleere conscience toward God and toward men Christ Iesus himselfe saith o Iohn 4 34. My meate is that I may doe the will of him that sent me and finish his worke So it is and will be meate and drinke to euery one of vs if we belong vnto him to doe good vnto all Men yea euen our Enemies and Persecutours as appeareth in the example of Stephen who prayed for his vtter Enemies that hated him with deadly hatred and stoned him to death and in the example of Ioseph when his Brethren feared reuenge and to be rewarded euill for euill according to their deserts he said Feare not for am not I vnder God Thus hee comforted them and spake kindelie vnto them Reason 3. Thirdly true conuersion worketh in vs the loue of God and men and so maketh vs fruitfull in all good workes it suffereth vs not to bee barren and vnfruitfull and it subdueth the rage and corruption of our sinfull Nature For such as performe not their duties to God in the seuerall partes of his worshippe nor abstaine from violence toward men whom they ought to loue as their Bretheren doe make it plaine and manifest that they were neuer rightly conuerted Such as are rightly conuerted are truely sanctified and therefore that is a false conuersion where there is want of sanctification When the Prophet hath sore-shewed the wonderfull change and alteration that the Gospell of Christ should make he maketh this the cause p Esay 11 9. For the Earth shall be full of the knowledge of the Lord as the Waters that couer the Sea We saw and shewed this before in the example of Paule we cannot doubt but he was before his conuersion as a roaring Lyon and as a raging Wolfe against the poore Lambes of Christ but being made a Christian and called to the knowledge of the truth from Heauen he couched down quietly with them so that we may truely say with the Prophet That the wolfe did dwell the Lambe the Leopard did lie
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
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
multitude of his compassions Doth he see vs any better by Nature then others whome hee hath reiected and refused No in no wise We are of the same moulde with them and by nature no better then they Let vs not stand vpon the righteousnesse of our owne nature or the deserts of our own works or the goodnesse of our Ancestors but seeke to haue grace in our hearts x Ouid. Metamorph lib. 13. Quae non fecimus ipsi vix ea nostra voco and not to call that our owne which we our selues haue not done The Father shall not be saued by the Childe nor the Childe by the Father y Ezek. 18 25 26 27. but euery man shall confesse the wayes of God to bee equall and giue an account for himselfe Manie godly and faithfull parents haue had children appointed to wrath and reserued to destruction and therefore whether our fore-fathers were beleeuers or vnbeleeuers let not vs looke so much vpon them to glory in them or to rest vpon them or think to be saued by them as enter into our selues and labor to approue our obedience in the sight of God Vse 3. Thirdly seeing that in good houses are found euill persons it putteth all Parents and Maisters in minde of a necessary duty and offereth them comfort in the discharge of their duty Their duty is not to forget or neglect to pray vnto God earnestly constantly and continually for Gods blessing vpon his labours in their family For when wee haue doone our best endeuours and vsed the greatest diligence there remaineth somwhat behinde to be performed for our Children and people euen to wait for the encrease of our labors and the worke of Gods Spirit to season and sanctifie their hearts that belong vnto vs. It is not the outward worke of teaching that can conuert the soule and reforme the life We can but speake vnto the eare it is God that speaketh vnto the heart Hence it is that some beleeue and others blaspheme some are bettered by the word others are made worse by instruction and become desperate and extreamly wicked as the Sun that softneth the wax and hardneth the Clay The Iewes that were fedde by the word z Acts 13 45. and 19 9. were filled with enuie and contemned the ordinance of God offered vnto them and spake euill of the way of God and the meanes of saluation So it was with Pharaoh the more Moses and Aaron spake vnto him so much the more his heart was hardened For the word thorough the corruption of our nature is as an Hammer that hardeneth the Anuile as a fire that consumeth the Stubble and as a Raine that bringeth vppe briars and bushes that are reserued to be burned There is no godly Housholder but if he be diligent to marke the manners and to know the behauiour of the people about him he shall espy not onely many vnreformed in themselues but secret enemies to reformation in others So that it is their parts to entreat God both before and after the meanes vsed to make them effectuall and profitable and to desire him to encline their hearts to practise and obedience We must follow the example of the Husbandman who after the sowing of his seede and Tilling of his ground a Iames 5 7. looketh for the early and the latter raine to come from heauen so must we call vpon God our Heauenly Father to send a gracious raine to moysten their hard hearts and so to soften them as that they may bee fit to receyue instruction This the Prophet Ieremy teacheth b Ier. 31 18. I haue heard Ephraim lamenting thus Thou hast corrected me and I was chastised as an vntamed Calfe conuert thou me and I shall be conuerted for thou art the Lord my God And in another place the Church saith c Lamen 5 21 Turne thou vnto vs O Lord and we shall be turned renew our dayes as of old Whereby we see that we must depend vppon God to poure out his grace vpon them and to beginne in them the work of regeneration Moreouer this serueth to comfort all faithfull Parents and godly Maysters who haue with a good conscience beene carefull to discharge their duties and to reforme their families albeit many remaine obstinate and continue setled in the Dregges of their sinnes It is vnpossible for the d Ier. 13 23. blacke Moore to change his skin and the Leopard his spots it is hard for them to do good that are accustomed to do euill Our labour shall not bee in vaine to our selues albeit it be in vaine to others our worke shall return into our owne bosome albeit it will not enter into the bosome and breast of others This is it which Christ our Sauiour saide to his Disciples whom he sent vnto the lost Sheepe of the house of Israell When e Math. 10 12 13. ye come into an house salute the same and if the house be worthy let your peace come vpon it but if it be not worthy let your peace returne to you Our carefull endeuours shall be rewarded of God albeit they be smally regarded of men they are approued in Heauen albeit reproued reiected in earth When the Prophet Esay bringeth in the Lord Iesus complaining that his preaching tooke none effect among the vnthankfull people of his owne hard-hearted Nation hee comforteth himselfe in this assurance that he knew his labors should not be in vain in the Lord f Esay 49 4. I said I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my work with my God So shal it be with euery one of vs that are deuout and diligent in doing our duties and in instructing our families God will not measure our paines by their profit nor reward our diligence according to their negligence g 1 Cor. 3 8. For euery man shall receiue his wages according to his labour This ought to be an encoragement to al men to take pains with their people and to comfort them against al discomforts that arise in their way to slake their diligence to cool their zeal to hinder their paines and to stop the course that happily they haue begun to win their families to a loue of the truth Vse 4. Lastly seeing euill persons are found where good meanes are vsed it teacheth all those that are vnder the gouernment of godly Masters not to blesse themselues as though they were happy because they dwell not in prophane places because they serue not prophane Maisters because they are partakers of instruction which many thousandes want but it belongeth vnto them to labor by all meanes to make the vse of the meanes offered vnto them to bee fruitfull and effectual for their saluation For as when we come into the congregation of the faithfull we ought to bee prepared and fitted to receiue the spirituall food of our soules so in comming to the priuate exercises of
Catechizing instruction we are not to present our selues rashly and vnreuently as if wee went to heare a Play or to see some pastime or to dispatch some worldly busines but we must performe these holy actions with a conscience of our duties to God with a care of our own saluation We haue not of our selues eares to heare nor eyes to see nor hearts to vnderstand we are not able to conceiue the things that are of God without the assisting and strengthening Spirit of God Before we come to heare the word read vnto vs or the principles of Religion laid before vs or to ioyn in prayer with our Brethren h Iames 1 19. 1 Pet. 2 1. Eccle. 4 17. Exod. 19 10 we must purge our affections of wrath filthinesse maliciousnesse dissimulation hypocrisie enuy and euill speaking For so long as these corruptions are found in vs to offer vnto vs the Word is all one as if most pure Waters were powred into a stinking and polluted Vessell whereby they are made vnprofitable We must vse earnest and hearty prayer vnto the Lord to open our blind eyes and deafe eares i Psa 119 18. That we may vnderstand the wonderfull things of his Law k Ezek. 36 26 That he would take away our stony hearts and giue vs hearts of Flesh in which his Word may be deepely imprinted And whensoeuer we are performing these heauenly duties l Actes 10 33 1 Thes 2 13. Luke 10 16. we must account our selues to be in Gods presence wee must remember that he is either speaking to vs or we are speaking to him and we must stirre vp our selues to all attention Thus it shall come to passe that the word of God which worketh in many to condemnation shall bee to vs the Seede of regeneration the food of the soule the curing of our corruptions the light of our waies and the meanes of working in vs all necessary graces of God in this life and of assuring vnto vs euerlasting happinesse in the life to come Verse 12. Whom I haue sent againe thou therefore receiue him that is mine owne Bowels Hitherto the Apostle hath named and described the party or person for whom he prayeth Now he sheweth breefely the matter of his request and the account that he maketh of him The request is that he would receiue him into his House and retaine him into his seruice againe the account made of him that he was to him as his Bowels euen most deare and tender being made a member of Christ though a poore Slaue and abiect Seruant by his calling and a Fugitiue Runna-gate by his former condition whereby we see the louing affection and tender compassion of Paule toward him for our imitation As if he should haue said If I thought or imagined that he would be as vnprofitable vnto thee hereafter as he hath beene heeretofore I would neuer haue giuen him my Letters of commendation nor haue sent him backe vnto thee in this manner For I should be of this mind rather to haue him punished then receiued But now I am not afraid of it or discouraged from sending him vnto thee I haue had a comfortable experience of his faithfull seruice who ministred vnto me in my necessities I haue therefore good cause to conceiue a good opinion of him and to giue this testimony of him that hee was neuer so vnprofitable to thee as I haue found him profitable to me Doctrine 3. Former offences vppon true repentance are to be forgiuen and forgotten We learne from hence that former offences vpon true repentance and amendment of life are to bee remitted and pardoned by all true Christians Whensoeuer our Bretheren haue trespassed against vs and offended vs it is our duty vpon their vnfained repentance to forgiue them to forget their iniuries and to receiue them into fauour againe Whereas Onesimus fled from his Maister it was a sinne from so good a Maister it was a greater sinne but whereas he conueyed away with him his Maisters goods and did steale from him at his departure this was more heynous and made his offence worst of all yet vpon his repentance he laboureth to haue him forgiuen and to haue his trespasse put out of remembrance This is offered to our considerations in the Parable of the prodigall Sonne when once hee resolued to leaue his loose life and to returne backe to his m Luke 15 20 Fathers house from which he shamefully departed he was entertained with a kisse and receiued into fauour and had his former misdoings and misdemeanours forgiuen When Peter came to Christ and said n Math. 18 21 22. Maister how oft shall my Brother sinne against me and I shall forgiue him Vnto seauen times Iesus saide vnto him I say not vnto thee Vnto seauen times but vnto seauenty times seauen times To this purpose Christ propounded a parable of a certaine King o Verse 23 32 33 34 35. which would take an account of his Seruants and finding one that was vnmercifull and hard-hearted to one of his Fellow-Seruants he called him vnto him and saide vnto him O euill Seruant I forgaue thee all that debt because thou prayedst me oughtest not thou also to haue had pitty on thy Fellow-Seruant euen as I had pitty on thee So his Lord was wroth and deliuered him to the Tormentours till he should pay all that was due to him so likewise shall mine heauenly Father doe vnto you except ye forgiue from your hearts each one to his Brother their Trespasses We haue in the Scriptures sundry examples of the practise of this Doctrine and of the performance of this duty We see this in Ioseph toward his brethren when they desired forgiuenesse and craued pardon at his handes after the death of their Father p Gen. 50 20 21. he said vnto them When ye thought euill against mee God disposed it to good that hee might bring to passe as it is at this day and saue much people Feare not now therefore I will nourish you and your Children and he comforted them and spake kindely vnto them This Paule himselfe practised and moued others to practise toward the incestious Corinthians q 2. Cor. 2 7 8 9 10. It is sufficient vnto the same man that he was rebuked of many so that now contrary-wise ye ought rather to forgiue him and comfort him least the same should bee swallowed vp with ouer much heauinesse Wherefore I pray you that you would confirme your loue toward him to whom ye forgiue any thing I forgiue also for verily if I forgaue any thing to whom I forgaue it for your sakes forgaue I it in the sight of Christ To this purpose the same Apostle saith r Ephe. 4 26 27 31 32. Be angry but sinne not let not the Sunne goe downe vpon your wrath neither giue place to the Deuill And afterward Let all bitternesse and anger and wrath and crying and euill speaking be put away from you with all
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
that sought his life to take it away he spared him when he might haue slaine him and hee cut off onely a peece of his coate when he might as easily haue cut off his head which kindnesse of his heaped vp coales of fire vppon his head and so wrought with him k 1 Sa. 24 17 that hee called him Sonne and prayed God to recompence vnto him that goodnesse that he had shewed and ceased from persecuting of him at that time The like example wee haue in Elisha l 2 King 6 22 23. who woulde not suffer the Horsemen that were sent to take him to be smitten with the sword but commanded Bread and water to be set before them so they did eate and drinke they refreshed themselues and returned to their Maister Let vs follow these worthy presidents and account all men our neighbors let vs account our selues bound in dutie to help them and do vnto them as we would haue them deal toward vs. Thus we see what loue is we haue heard from whence it commeth wherein it consisteth and to whom it is to be shewed It commeth from God and is the worke of his spirit it consisteth in a fellow-feeling of their good and greefe of their prosperity and aduersity so that we shold reioyce with them and mourne with them according to the condition wherein they are it is to be shewed to all such as are of the same nature and are couered with the same flesh that is to all mankinde Secondly we are to consider the property of this Loue m The property of Loue. how it is to be performed For as we haue seene the parties who are to be loued euen al so we must marke the manner how they are to be loued that is feruently and earnestly This is taught by the Apostle Iohn n 1 Iohn 3 18 11 12. My little children let vs not loue in word neither in tongue onely but in deede and in truth This also he pointed out a little before This is the Message that yee heard from the beginning that wee should Loue one another not as Caine who was that wicked one and slew his Brother And the Apostle Paule saith o Rom. 12 9. Let Loue be without dissimulation Likewise in the Epistle to the Galathians p Galat. 4 18. It is a good thing to Loue earnestly alwayes in a good thing and not onely when I am present with you Our Loue therefore must not onely be true but feruent and that for these causes We haue the perfect example of Christ q Iohn 10 11 Who gaue his life for his Sheepe and suffered the shamefull death of the crosse to redeeme them Againe if occasion require it and our calling will beare it r 1 Iohn 3 16. we ought so to Loue them as wee shoulde giue our liues for the brethren which duty wee can neuer fulfill except our Loue bee feruent Lastly there are manie meanes to quench Loue as wronges iniuries vnkindnesse vnthankfulnesse hatred and emulation all these corrupt affections are as water to the fire Seeing then it is so quickely and by so many meanes cooled and quenched let vs kindle it and labour to continue it that it may alwayes burne and not decay This feruent Loue is a rare Iewell which seemeth almost gone out of the world Thirdly we must know the forme and manner how wee are to Loue our brethren to wit euen as our selues By this rule our practise must bee squared and by this rule shall our loue be iudged As we wish our own good hartily sincerely and vnfaignedly so ought we to desire the good of our neighbor It is the Law of Nature that teacheth vs to doe to others as wee would haue others do to vs. It is the Law of God that commandeth vs to Loue our neighbor as our selues Our Loue must be without hypocrisy and dissimulation from the very heart This hearty Loue is as it were the life and soule of the duty due to our brethren Let vs therefore loue them with a sincere affection and in vnfaigned simplicity This appeareth plainly in such as prayed for their persecutors and vtter enemies as Stephen when they stoned him kneeled downe and cried out with a lowd voyce Å¿ Acts 7 60. Lorde lay not this sinne to their charge And our Sauiour Christ when they crucified him said t Lu. 23 33 34 Father forgiue them for they know not what they do If we can practise and performe the like wish their good as our owne pray for them as for our selues and desire their forgiuenesse as we would be forgiuen of God then is this true loue to our true comfort found in vs. Vse 2 Secondly seeing this is the Loue that must bee found in vs towardes the Saints it serueth to meet with many enormities and to reproue manie sinnes that raigne in the world and are as the fore-runners of the full and finall ruine thereof Our loue to others is a cold loue frozen without heat dead without life barren without fruite such as our Sauior speaketh of in the gospell u Math. 24 12 Because iniquitie shall be encreased the Loue of many shall be cold But our Loue is hot toward our selues we haue abundance of selfeloue which ouerfloweth in vs and ouercommeth true loue This is the onely loue that remaineth in the worlde in these daies which is the corruption nay the bane and poyson of true loue This is it which the Apostle prophesied of long agoe x 2 Tim. 3 1 2 This know also that in the last dayes shall come perrillous times for men shall be louers of their owne selues without naturall affection no louers at all of them which are good Where we see that Paul prophesying of the last dayes daies of great perill and much impiety doth put selfe-loue in the first place as it were in the forefront and make it the fountaine from whence the traine floweth that followeth afterward For he which loueth himselfe will not regard what he doth to others and arrogateth all things to himselfe hee setteth vp himselfe as the onely man of account he magnifyeth himselfe hee contemneth all others Hence it is that he is couetous proud treacherous stubborne heady high minded and heapeth or hoordeth vp sinne vpon sinne till he fill vp the measure The worlde is pestered with these Monopolies which are all for themselues nothing for the common good of Church or Countrey We haue a common Prouerbe rife in their mouthes but more rife and ripe in the practise of the people Euery one for himself and God for vs all The first branch sheweth what is in vse but the second part must be changed for where euerie one is for himselfe there the Deuill is for all Wherefore the former is the Deuils Prouerbe and is no more to be vsed among Gods people The Christian Prouerbe must be Euery one for his Brother and God for vs all y 1 Cor. 13 5
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
helpfull and seruiceable to Gods people shall finde them as their remembrancers to God who will not forget the labour of their loue and the duty of their seruice This ought to bee a notable encouragement vnto vs not to deale niggardly toward the Saints nor to withhold from them the fruits of our loue seeing nothing shall be lost that is bestowed vpon them but we shall receiue an hundred folde into our bosome grace for grace loue for loue blessing for blessing mercy for mercie For this comfort and consolation will arise to them that doe good to Gods people they shall haue fauour with God they shall gaine a good report with the world and they shall purchase the sweet sauour of a good name as of a precious oyntment among the Saints and shall stirre them vp to intreate Gods manifold mercies for them Iehoiada that good High-Priest was so honoured of the people for suppressing the tyranny of Athalia for setting vp the kingdome of Ioash and for restoring the true religion of God that he was accounted a common Father of the Countrey and they gaue him the burial of a King r 2 Chron. 24 15 16. for they buried him in the Citty of Dauid with the Kings because he had done good in Israell and toward God and his house So the apostle Paul declaring that Onesiphorus had done him great seruice prayeth vnto God for him ſ 2 Tim. 1 16 17 18. The Lord giue mercie vnto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chaine but when he was at Rome he sought me out diligently and found me The Lord grant vnto him that he may finde mercy with the Lord at that day Whereby we may gather that the benefites bestowed vpon the Saints shall not perish although they themselues cannot requite thē for though they want ability to pay them yet they want not harts to pray for them yea the Lorde will not onely haue pitty of them that take pitty of his people but he will shew mercy to their housholds because when Paule praiseth the bountifulnesse and zeale of Onesiphorus he wisheth well for his sake to his whole family The blessing of God shall not rest onely vpon the head of the iust but it shall descend into his whole house such is the loue of God toward those that be his If the consideration of this great promise and rich recompence of reward doe not pricke vs forward to exercise the workes of loue and fruits of compassion we are more then blockish and brutish On the other side such as haue beene not helpfull but hurtful not industrious but iniurious not seruiceable but vnprofitable to Gods people when God shall visit them either with publicke calamities or priuate iudgements their owne Consciences shall gall them and gnaw vpon them when they remember their owne works which shall prouoke men to speak euill of them cause them to pray against them and constraine them to call vppon God to worke their confusion This we see in Paul the Apostle in the latter end of the same Epistle t 2 Tim. 4 14 Alexander the Copper-smith hath done me much euill the Lord reward him according to his workes Thus doeth the Prophet Dauid deale oftentimes in the Psalmes u Psal 74 2 3. Thinke vpon thy congregation which thou hast possessed of old on the rod of thine inheritance which thou hast redeemed and on this mount Syon wherein thou hast dwelt lift vp thy stroakes that thou mayst for euer destroy euerie enemy that doth euil to the Sanctuary Thus wee see the people of God haue from time to time prayed against the malicious enemies of the Church that sought the ruine and destruction thereof Their prayers are of great force enter into the eares of the Lord of hostes whether it bee to obtaine mercies vpon the friends of the Church or to draw downe vengeance vppon the aduersaries thereof that oppresse it with cruelty and blaspheme the name of God which is holy throughout all ages and generations There is no greater honour that we should desire or delight in then to be called the friends of God and the seruants of the Church If we be the seruants of God wee must also account our selues the seruants of the Church The Prophet Dauid did esteeme the faithfull that were in Ierusalem as his Brethren So on the contrary side there cannot a greater dishonor and reproach befall vs then to be reputed the enemies of God and his people For if wee set our selues against his people that are his portion and inheritance hee will no otherwise deale with vs then with his enemies If God come against vs as his enemy we shall not be able to preuaile we cannot stand before him but shall be as stubble in the fire and as chaffe before the winde Vse 4. Lastly seeing God requireth seruice to his Church at our hands to do all good to them by all good meanes it is our dutie to enquire and learne the estate of the distressed Church that we may knowe and bee informed where and when and how it is afflicted How many are there that neuer thinke vpon the people of God to do them good but forget their affliction and oppression The Butler of Pharaoh did not remember Ioseph but forgate him and the kindnesse he shewed toward him when they were prisoners togither who had said vnto him x Gen. 40 14 23. Haue me in remembrance with thee when thou art in good case and shew mercy I pray thee vnto me and make mention of me to Pharaoh that thou mayst bring me out of this house So when Zachariah the sonne of Iehoiada whom we mentioned before was for preaching the truth and denouncing the iudgements of God from his mouth oppressed with enuie and ouerborne by the might of the Rulers the King woulde not deliuer him out of their hands y 2 Chron. 24 21 22. but commanded him to bee stoned with stones and remembred not the kindnesse that his father had done to him but slew his son This is the common course and current of the world wee will not see the afflictions of the poore Saints but turne away our eyes from them or if wee cannot choose but see them we quickly forget them as if wee had neuer eyther beheld them or knowne of them This is one misery of the faithful that men do not regard them when they are in misery The Lord hath determined that there shall be alwayes some obiects offered vnto vs and set before vs to exercise the fruits of our Faith and Loue. He hath saide that the poore wee shall alwayes haue with vs and such as stand in need of our helpe and comfort It is in easie thing to boast of Faith and Loue but if we will be assured that we haue true Faith indeed we must shew it by our workes which are the fruites whereby it is knowne We must not turne away our
faces from the faithfull as the Priest and Leuite did in the Gospell but be ready to helpe as God giueth ability and offereth opportunity Nay it is not enough for vs to succor such religious Saints as we see want succour but we must learne and labour to know the state of the Church and aske of others howe it fareth with the godly poore among vs. The children of God haue gone before vs in the doing of this dutie It is noted of Abraham the Father of the faithfull that he waited not till the strangers craued entertainment at his hands but he ran to meete them from the Tent doore and prayed them to take some refreshing at his hands z Ge. 18 19 Heb. 13 2. whereby he receiued Angels into his house at vnawares If we beleeue him to be the Father of the faithfull as the Scripture calleth him that we would be accounted as his children wee must be carefull to doo the workes of Abraham They are not children that tread not in his steps and follow not his example The like we might say of Lot who sat at the gate of Sodom and rose vp to meete the men and prayed them to turne into their seruants house and to lodge with him all night The holy man Iob iustifieth his innocency cleareth himselfe from Hypocrisie a Iob. 31 32 That he suffered not the stranger to lodge in the street but opened his doores vnto him that went by the way Nehemiah was carefull to know the state of the Church b Nehem. 1 2. and asked his brethren that came from Ierusalem concerning the Iewes that were deliuered which were of the residue of the captiuity by whom he heard that they liued in great affliction in reproach that the Citty was broken downe and the gates thereof burnt with fire So the Shunamite hauing prepared a Chamber for Elisha to lodge him and set therein a bed and a Table a Stoole and a Candlesticke constrained him to come into her house to eate bread We see how Lazarus and his two Sisters Martha and Mary receiued the Lord Iesus to house c Luke 10 38. Iohn 11 3. ministred vnto him They fed him and hee fed them they gaue him the meate that perisheth but he gaue them the bread of life and the meate that endureth for euer Likewise the Euangelist Luke noteth in the Acts of the Apostles that when the heart of Lydia was opened to attend to the thinges that Paule deliuered she besought them saying d Acts 16 15. If ye iudged me to be faithfull to the Lord come into my house and abide there and she constrained them These are worthy examples of faithfull men and women that teach vs by their owne practise what maner of seruice is due to the Saints not onely to helpe those whose miserie we know but to enquire of them whose state we do not know This indeed is pure and perfect loue when we do to our brethren as we desire they shold deale toward vs. The Wise-man would haue euery one e Prou. 27 23 to bee diligent to know the state of his flocke much more it is required of vs to enquire the state of Gods flocke which is his Church that hee hath redeemed with his precious blood It is not therefore enough for vs to say wee knew not their wants seeing all those are wilfully ignoraunt that haue the meanes to come knowledge and yet will not vse the meanes We may oftentimes know the necessities of the Saints but we will not enquire of them because we wil not know them This shal not excuse vs in the sight of God but accuse the more because our ignorance is affected ignorance inasmuch as we might knowe and yet we do not desire to know Verse 14. But without thy minde would I do nothing that thy benefit should not be as it were of necessitie but willingly We haue seene already the reason why Paul was desirous to haue retained Onesimus with him to wit that hee might haue ministred vnto him and serued him in his afflictions that did befall him for the Gospels sake Now he declareth the reason why without the knowledge and consent of Philemon he would not detaine him to the end that the dutie or good turne which he might that way receiue at his handes might be done freely willingly and chearefully not by constraint and compulsion Doctrine 2. All Christian duties done to God or man must be done willingly and cheerefully Heereby we learne that all Christian duties doone to God or man must be done with a free willing chearefull and hearty affection This is it which the Lord requireth Deut. 6. Heare ô Israell the Lord our God is Lorde onely And thou shalt loue the Lord thy God f Deut. 6 5. Math. 22 37. with all thine hart and with all thy soule and with all thy might So the Prophet Dauid g Psa 119 108 prayeth O Lord I beseech thee accept the free offerings of my mouth and teach me thy iudgments No other Sacrifices please God but such as are free and voluntary all things must bee done in loue with a ready minde The Apostle teacheth that h Rom. 12 8. Hee that distributeth must do it with simplicity he that ruleth with diligence he that sheweth mercie with chearefulnesse This also was figured out vnto vs in the shadowes and Ceremonies of the Law when the people were commaunded to offer a male without blemish presenting him i Leuitic 1 3. of his owne voluntarily vvill at the doore of the Tabernacle of the congregation before the Lorde declaring thereby that our seruing of him must not be grudgingly but wee must performe it frankly and freely and with a willing minde The Apostle moouing the Corinthians to bountifulnesse toward the poor Saints at Ierusalem teacheth them that they must offer a free will offring k 2 Cor 8 19 I sent the brother whose praise is in the Gospell which seemeth to bee l Acts 13 2. Barnabas who is also chosen of the Churches to be a fellow in our iourney concerning this grace which is ministred by vs vnto the glory of the same Lord and declaration of your prompt minde All these vvords of Scripture are vvitnesses of this trueth beyond all exception that God neuer liketh of constrained seruice but will haue men to doo their duties to him voluntarily as is fit to be performed of the creature toward his Creator and of the Childe tovvard his Father Reason 1. Let vs see hovv the reasons vvil make this better to appeare vnto vs that vve may haue strong proofe to put the matter out of all doubt First God loueth a cheerefull giuer a cheerefull seruant a cheerfull seruice It is the hart and the invvard affections that he accepteth regardeth vvhich is the principall part of a man and the fountaine from whence al outward actions proceed He will haue the heart or else he will
they are done more then what is done This is it which the Apostle expresseth 2 Cor. 8 12. If there bee first a willing minde it is accepted according to that a man hath and not according to that a man hath not This layeth before vs the abundant kindnesse of God who albeit he be a spirit euery way perfect yet he accepteth our lame and defectiue seruice Our duties shall be all acceptable in his sight though they bee performed in great weakenesse and mingled with many imperfections which were sufficient to cause them to be reiected and refused if we be carefull to do them in the truth and vprightnesse of our hearts and with chearefull and ready minds All things must be done in loue and this must bee considered in all the workes of our hands This ministreth a double comfort First vnto such as are of poore and lowe degree to consider that GOD regardeth the heart more then the hand and our willingnesse more then our worke Hence it is that euen seruants whose condition is lowest in the family and which meddle not in great matters or in waighty affaires or in excellent works yet are charged with this affection and in sincerity to behaue themselues in those inferiour duties x Col 3 22 23 Ephes 6 5. Seruants be obedient vnto them that are your Maisters according to the flesh in all things not with eye-seruice as men-pleasers but in singlenesse of heart fearing God and whatsoeuer ye do do it heartily as to the Lord and not to men Where he sheweth that seruants must do their duties not as seruing for the penny or ayming at the filling of their belly or contenting themselues to please their maisters eie but euen as seruing God looking for a recompence from him knowing that he hath placed them in that estate requireth those things in truth and sincerity to be performed as vnto him For the Lord doth not see as man seeth he doth not look to the outward action but he beholdeth with what hart al things are done and therfore measureth according to euery mans deed whether he be high or low rich or poore Lord or Seruant The best hart hath the best recompence the worst hart hath the worst wages There is a great difference between work and work some are great some litle some beautiful some base some high some mean some low but whatsoeuer I do if I do it chearfully as seruing my master Christ that looketh vpon me albeit my calling be neuer so simple as to wash dishes to wipe shooes to scoure the spit to sweep the house I please God therein as well as he that manageth a kingdom that ministreth Iustice that preacheth the gospel True it is the work is greater to rule the affairs of State then to remain in the kitchen yet he shal be better accepted of God that performeth these smal things hartily then he that doth the greatest works grudgingly either drawn by importunity or cōpeld by necessity Thus it doth fal out that a poor seruant carrying this mark and testimony with him is more acceptable to the Lord then he that hath done greater things to the iudgment of the eie to the shew of the world and to the sight of men Secondly this serueth as a singuler comfort to euery one of vs that groane vnder the burden of sin that feele the weaknesse of our faith and are dismaied at the smalnesse of our sanctification Wee know how busie Satan is to watch his aduantage of our infirmities and imperfections to perswade vs that we haue no faith at all that we are without repentaunce without grace and without regeneration because we feele great defects and many wants in our best workes and our best gifts But this must comfort vs that God accepteth of that measure that he hath giuen vs euen according to that which we haue not according to that which we haue not A weak faith shal be as auayleable to apprehend Christ as a strong faith If we haue a desire and an hungering after grace z Psal 145 15 and 10 17. He will fulfill the desires of them that feare him he also will heare their cry and saue them God hath assured vs that as hee hath begun his good worke in vs so he will finish his work and in his good time bring it to perfection When we finde any dulnesse and vntowardnesse in our selues if we hate and dislike them and labor to profite and grow forward in sanctification God accepteth our willingnesse and readinesse though our strength be not answerable to our desire or the outward worke answereable to our hart For God is faithful and will not suffer vs to be tempted aboue the strength that he shal giue vs and the Lord Iesus is a merciful Highpriest who will not breake the bruised reed nor quench the smoking flax Let vs al therefore looke that a willing and ready mind be found in vs. Againe this must be considered in all things If we come to hear the word and to exercise the duties of Gods worship if we do it for fashion sake for feare of the law for the praise of men or for custom they are nothing worth they ought to be performed in obedience to God in loue of his ordinance in delight of his worship in singlenesse of heart and in an earnest affection to the meanes of our saluation The like we might say of giuing of almes and liberality toward the poore if they be not bestowed with promptnesse of minde with compassion of heart and with feeling of the wants of those that craue our helpe they are nothing at all respected of God nor they that distribute thē rewarded of him Vse 2 Secondly seeing only that duty which is done freely and not by compulsion deserueth due commendation this reproueth al those things that are don vpon wrong grounds and euil foundations It is not enough to doe a good thing but we must do it well It is not sufficient to do those things that are godly but we must do them in a godly manner Let euery one heerein carefully examine his soule and try his owne heart whether hee do the duties of his calling vnwillingly vncomfortably and vpon necessity for feare of danger for auoyding of shame for keeping of his credit for praise of the world or such like causes which are all false motiues or whether he do them hartily and chearfully as in the sight of God before whom all things are naked open This is to be considered as well of the Minister himselfe as of the people that heare him and are partakers of his labours The calling a The Minister must preach willingly and of a readie minde of the Minister is an high and mighty calling he is the Steward of God and a watchman ouer the people for whose soules hee must giue an account in that great day of the Lord. It is not enough for vs to labour among them though wee should worke and
wearie and toyle our selues neuer so much but wee must do it diligently and chearfully as seruing Christ the Shepheard of the sheepe If the chiefe end that we respect be to maintaine our selues to liue easily and to increase in riches we haue our reward Or if we preach vnto them because the law doth enforce vs and enioyne vs vnto it and because otherwise the people would cry shame vpon vs if reaping their Temporall things wee do not giue them Spirituall b 2 Tim. 2 4. or if wee so intangle our selues in the affaires of this life that we cannot intend the duties of our calling we cannot possibly please him that hath chosen vs to be as Souldiers to fight his battels and hath appointed vs to be as Shepheards to watch his flocke It standeth vs vpon to be so touched with a care of our duties as that if there were no Lawe to compell vs and vrge vs to be painfull therein yet the zeale of Gods glory and loue of his people should constraine vs. Hence it is that the Apostle Paule speaking of his owne practise saith c 1 Cor. 9 16 17. Though I preach the Gospell I haue nothing to reioyce of for a necessity is layde vpon me and wo is vnto me if I preach not the Gospell for if I do it willingly I haue a reward but if I doe it against my will notwithstanding the dispensation is committed vnto mee Whereby we see he sheweth that such a necessity of the diuine calling did presse sore vppon him that he must preach or perish For if he held his peace and did not do his duty the curse of God would lye hard and heauy vpon his shoulders and bring such intollerable torments vpon him as should make him cry out wo woe alas alas what a wretch am I yet notwithstanding this necessitie hee must haue a willing minde and do his duty gladly A good work done willingly is made much better by the willing doing Againe there is nothing so easie d Terent. Adelph act 4. scen 6. but it becommeth difficult and vnpleasant hard and tedious which a man doth by compulsion No man therefore hath done his duty or discharged his calling that worketh against his wil. Ionah the Prophet went to Niniuie against his will e Ion. 1 3 and 4 2 and 2 1. he could haue wished that his preaching had taken no effect so that he was chastned of God When Moses was called to go to Pharaoh to charge him to let the people goe that they might serue the Lord in the wildernesse f Exod. 4 1 10 13 14. hee prouoked God to anger because he delayed the matter and excused himself framed obiections and shewed himself backward to enter on the work Hence it is that Peter speaketh to al the Ministers of the gospel g 1 Pet 5 2 4 Feed the flock of God that dependeth vpon you caring for it not by constraint but willingly not for filthy lucre but of a ready mind c. that when the chief shepherd shal appear ye may receiue an incorruptible crown of glory That which is not done willingly is not performed conscionably and where there is not found readinesse of mind there cannot be looked for any recompence The Prophets of God being inwardly touched with a feeling of Gods effectual calling haue obeyed imediatly and ran whether he sent them to preach The Prophet Esay speaking of himself saith h Esay 6 8. I heard the voice of the Lord saying whom shall I send Or who shall go for vs Then I sayde Heere am I send me When Christ Iesus called Simon and Andrew his brother and said vnto them i Marke 1 18. Follow me and I will make you Fishers of men they forsooke their Nettes straight way and followed him The like we see in Paul when he was conuerted and called by a voyce from heauen k Acts 26 19. Gal 1 15 16. hee was not disobedient to the heauenly voice and vision he communicated not with flesh and blood but prepared himselfe to the worke whereunto he was separated from his mothers wombe This practise ought to be in all of vs that are entred into this calling we must labour chearefully willingly and gladly that the worke may prosper and go forward vnder our hands The end of our labour should bee the saluation of mens soules the drift of our sowing to see a plentifull haruest and the purpose of our preaching to make ready a people prepared for the Lorde Secondly such as are hearers l The people are to do their duties willingly among the people are from hence also to learne their duty to do those thinges that are required of them not daily but dilligently not heauily but heartily as to the Lord. Many seem desirous to haue the Gospell but they would haue it of free cost and therefore repine at the costs and charges it bringeth with it If we giue maintenance to the Ministery not for conscience but of necessity not for loue to the Gospel but by compulsion of Law not as a free-will offering to God for the recompence of his kingdome among vs but as a taxation which we cannot resist to retain with vs or detaine from them accounting the Gospell not a benefit wherein we delight but a burthen which we should shake and shift off if wee might it is our sinne and eo acceptable seruice vnto God For God in this respect loueth a chearfull giuer These men are wholly carnall and regard not the saluation of their soules If they haue an Horse-keeper that dresseth their horses or a Shepheard that watcheth their Sheep or an Heardman that looketh to their Swine or a Cobler that mendeth their shooes they are more willing to consider him for his paines and to recompence his labors then to minister to the necessities of the Minister They thinke that well gotten that is gotten from him and that ill spent imployed that is bestowed vpon him Again as we are to giue them a liberall maintenance chearfully so when wee come to the exercises of our religion wee must come vnto them willingly not vnwillingly ioyfully not tediously For as he is accursed m Ier. 48 10. that doth the worke of the Lord negligently so is hee also accursed that commeth into the house of the lord grudgingly and grieuously not as one delighting in the work but as one discoraged with the wearinesse whether it be of the way or of the word He is an euil seruant that doth his maisters busines committed vnto him vnpleasantly vntowardly he is an vnfaithful subiect that obeyeth the lawes of his Prince by compulsion he is a disobedient child that performeth his Fathers wil against his wil honoreth him without his hart So he is an euill and vnfaithful hearer that treadeth in the Lords courts vnwillingly reioyseth not when the time commeth to perform his duty vnto him It is noted of the people of God that they
trauailing to the place of Gods worship n Psal 84 6 10 passed throgh many dangers endured much heat and suffered many wants in the wildernes for the pleasure that they took in his seruice The profit they reaped did swallow vp the tediousnes of the paines the loue to his court◠did mittigate the greatnes of the labor This made thē say A day in thy Courts is better then a thousand other where I had rather be a door-keeper in the house of my God then to dwel in the tabernacles of wickednes Where is this zeale to be found among vs Who sheweth this forwardnesse to Gods seruice Or whom can a man single out to say of him that no want or weather doeth hinder him from the exercises of godlinesse Wee are growne vnto that loathing of the heauenly Manna that albeit it fall in the middest of our Campe and round about our habitations yet wee will not steppe out of the doores to see it nor open our mouthes to taste it nor stretch out our handes to gather it either the blasts of winde do trouble vs or the feare of raine doth hinder vs or the heate of Summer doth burne vs or the colde of Winter doth pinch vs or a Lyon in the way doth stay vs and euery trifle stoppeth our iourney If our heart were in the house of God it would quickly moue our feet to carry vs thither But where the heart is not euery member is heauy and hardlie drawne to do their dutie The Deuils do the will of God by constraint and against their wils it must be otherwise with vs. Where the heart is there is our delight The Prophet describing the flourishing estate of the Church sayth o Psal 10 2 3 The Lord shall send the rod of thy power out of Sion bee thou Ruler in the middest of thine enemies thy people shall come willingly at the time of assembling thine Armie in holy beauty the youth of thy wombe shall bee as the Morning Dew Where he sheweth that the people of God were wont to come to the hearing of the word to the partaking of the Sacrifices to the receiuing of the Sacraments and to the exercises of Religion they assembled and gathered themselues together freely and of their owne accord to present themselues before the Lord. This duty is required of vs we must come willingly to Christ to heare him speake vnto vs. It is one vertue to come into the house of God but to come chearfully and comfortably as to a feast is a double vertue and that which giueth life vnto her comming If we come vnwillingly and be drawn to our duty on the Lords day either by shame of the world or by fear of law we come as dead men that are without working of the spirit or desire of profit or feeling of comfort or encrease of Faith or bettering of obedience If the danger of law did not more compel thē then the conscience of their duty or the loue of religion allure them many among vs would sildome or neuer keep the Lords Saboths nor attend vpon his ordinances they com to them as willingly as the Beare goeth to the stake as chearfully as the malefactor passeth to the place of execution Hence it is that some come to this place once a month others once a quarter others only vpon high daies solemne feasts more I think to shew themselus then to labor to saue their souls Such was the zeale of our brethren to the gospell in the daies of persecution that they went more willingly to the fire flame then these men in the dayes of peace com to the hearing of the word and to the house of prayer They were more chearful in suffring of death then these are in seeking the means of life Hence it is that some linger so long before they come are afraid they shall be there too soon Others when they are present giue litle attention not at al regard to profit themselues Others are ready to depart and be gone before the assembly is dismissed and think they haue learned enough These are they that think they are at liberty to do what they list to go and com when they list They make no conscience to begin end the exercises of religion together and so profit accordingly hauing litle more knoledge then brute beasts Vse 3 Thirdly this confuteth the common aduersary which ascribe al to the work done regard nothing at al either the mind of the doer or the maner of doing as their blind distinction de congruo condigno teacheth They hold that the bare presence at the sacrifice of the Masse without any good intention of the mind is meritorious in the sight of God This is their opus operatum the which is indeed the cutthroat of al true religion For admit once into the worship of God an outward resting in the worke done who wil regard the reformation of the hart But this fitteth wel enough the new Roman religion which consisteth wholy in externall obseruations in delighting the eye in pleasing the eare the other senses but requireth nothing aright which may not be performed of a Reprobat God is a spirit p Iohn 4 24. they that worship him must worship him in spirit truth so that whatsoeuer religion resteth teacheth men to rest in ceremonial and carnal obseruations is a false religion inuented by the deuil This also is the error of the ignorant people that wil not be accounted Papists yet are as ignoraunt as they in their practise and as superstitious in their deuotions and as corrupt in their opinions They neuer looke to their harts to purge them nor to their affections to order them aright when they come to the seruice of God If they can say oh we haue heard the worde we haue bin at the church we haue prayed to God they think al is well and that God can require no more at their hands They dreame the whole seruice of God to stand in outward things only as though they were the things wherein the Lord delighteth and not rather the truth and vprightnesse of the hart This is it for which the Prophet Esay reprooueth the people in his time and compareth them to the Princes of Sodom and to the people of Gomorra notwithstanding a zealous obseruation of the outwarde ordinances that they practised God commanded q Esay 1 11 12 13. What haue I to doe with the multitude of your Sacrifices I am full of your burnt offerings and the fat of Rams I desire not the blood of Bullockes Goats and Lambes when you come to appeare before mee who required this at your hands Bring no oblations in vain Incense is an abhomination vnto me I cannot suffer your New-Moones nor Saboths nor solemne assemblies I am weary to beare them because your works are euill But wash you make you clean take away the euill of your works from
before mine eyes cease to doe euill learn to do well All these were but as outwarde Ceremonies without substance which the Prophet Ieremy r Ier. 7 8. calleth Lying words that cannot profit Outward obseruations of religion wil deeeiue vs if we rest vpon them put our trust in them If we performe a worship to God without the heart we dishonor God we deceiue our owne soules and wee encrease our condemnation We draw neere Å¿ Esay 29 13. Math. 15 7 8 to God with our mouths and honor him with our lippes but our heart is farre from him and therefore wee worship him in vaine who is not delighted with outwarde shewes and with ydle shadowes but requireth the singlenesse of the soule and the willingnesse of the minde He looketh vpon the heart when we come before him Wee see how carefull men and weomen commonly are when they come to the place of Gods worship to haue all things in the outward man decent and cleanly they looke vppon themselues that their faces be washed their Garments brushed their linnen white that no spot no blemish no want no wrinckle may appeare in them but if wee go no farther we are but Hypocrites and dissemblers in the sight of God all our glorious shewes are no better then abhomination before him So then as the wiseman teacheth it standeth vs vpon to giue to God our harts which is the best present we can offer vnto him We are taught in the Lordes Prayer to pray vnto God t Math. 6 10. that we may do his will vpon the earth as the Angels do which are in heauen They performe the will of God readily and without any grudging they obey his commandements whensoeuer he sendeth employeth them faithfully and chearefully No one of them slacketh in his function but is diligent in the execution of that which is giuen him in charge Thus it ought to be with all of vs we must delight in Gods worship and encourage others to delight therein We must make the house of God a place of pleasure wee must make his word our meate and drinke and our continuall hearing must be a daily refreshing vnto our soules Vse 4 Lastly seeing all Christian duties must be performed of vs willingly wee are heereby guided and directed in our obedience that we are not to hinder the necessary duties of Christianity belonging vnto vs by obiecting fleshly reasons as it were laying stumbling blockes in our owne wayes to keep vs backe from a willing free and chearfull going forward in the works of our calling and in the parts of Gods worship We see when many are called to a new course of life and told of the necessity of labouring to get knowledge and hearing the worde of God they can obiect for themselues I shall loose my time neglect my businesse hinder my estate make my selfe a laughing stocke vnto others I shall misse such a bargaine I shall omit such a iourney I shall want such a meeting of Good-fellowes of Friendes and of Neighbours These are like u Mat. 22 5 6. Luk. 14 16 17 to those Guesse mentioned in the Gospell who beeing bid to the banket made their excuses and woulde not come they made light of it and went their wayes one vnto his Farme and another about his Merchandize Our Sauiour teacheth that when the word of God is preached vnto vs x Math. 13 22 the cares of this world the deceitfulnes of riches and the lusts of other things choake the word and it is made vnfruitful The world is a deceitfull baite and the glory thereof dazleth our eyes that wee cannot discerne the vanity thereof Againe when the duties of Loue and Charity ought to be extended toward those that want releefe and the fruits of mercie they are readie to obiect I shall weaken by giuing to others the means of my maintenance I shal disable my selfe I shall hinder my family and Children whom I must prouide for or else I should be worse then an Infidell and thereby giue cause to my aduersaries to reioyce and triumph ouer mee Thus euery one is wise in his owne eyes and carnall reason is apt enough to Minister fleshly obiections to slake our zeale and to hinder our course of obedience But let vs stop our eares against the songs of these enchanters which seeme to bewitch not our bodies but our soules These are nothing else but words full of distrust and doubting proceeding from Infidelity Let vs learn to rest vpon Gods prouidence by wel-dooing and looke for his blessing This is it which the Apostle remembreth where he laboureth to moue the Corinthians to releeue the distresses of the Saints y 2 Cor. 9 7 8 Giue not grudgingly or of necessitie and God is able to make all graces to abound toward you yet yee alwayes hauing all sufficiencie in all things may abound in euery good work As it is written he hath sparsed abroad and hath giuen to the poore his beneuolence remaineth for euer Such as liued in the Church in the dayes of the Apostles when there were many poore many extreamly poore z Acts 4 5 2 were moued to be liberall yea very liberall and bountifull vnto them so that they that had possessions solde them and distributed them as euery one had neede Many of them no doubt had wiues Children and were burthened with charge and family of their owne yet they accounted nothing peculiarly their owne but they had all things common they had them not only for themselues but for their brethren To conclude therefore we must beware wee be not led aside by the subtlety of Satan and the corrupt immagination of our owne Nature to bee hindered thereby from practising such duties as are required at our hands He that wil not follow the calling of God vntill the flesh minister no obiection against it shall neuer haue the commendation of obedience He shal neuer go about any good duty but we shall finde somwhat stand in the way to crosse it either our pleasure or profit or somewhat else will round vs in the eare to make vs forsake it or delay it or condemne it When the word of God reproueth any sinne in vs that seemeth sweete vnto the flesh we shall meete with a thousand tentations to perswade with vs to continue in it with greedinesse and to follow after it with all eagernesse Wherefore so soone as wee know the will of our heauenly Father let vs prepare our selues to do it and to delight in it and step ouer the rockes of offence that stand before vs to make vs fall that so God may be delighted with vs take pleasure in our obedience proceeding from the heart 15 It may be that he therefore departed for a season that thou shouldest receiue him for euer 16 Not now as a Seruant but aboue a Seruant euen as a Brother beloued especially to me how much more then vnto thee both in the flesh and in the
they be Seruants Children Neighbours Pastors People Wife Kinsfolke or Acquaintance In whomsoeuer the greatest store of heauenly things is to be found such as most of all to be loued and regarded tendered and respected The Prophet Dauid teacheth when the Lord who had annointed him to bee King ouer his people should bring him vnto the Kingdome and make him Ruler and Gouernour ouer a great and mightie People what they were that he would most of all regard and vpon whom he would cast his eyes k Psa 101 6 7 Mine eyes shall be vpon the faithfull of the Land that they may dwell with me hee that walketh in a perfect way he shall serue me c. Salomon hath many heauenlie sentences and Diuine Prouerbs l Prou. 14 35. 17 2. 16 13. to this purpose as Chap. 14. 35. The pleasure of a King is in a wise seruant but his wrath shall be toward him that is lewd So in the 16. Chapt. The righteous lippes are the delight of Kings and the King loueth him that speaketh right thinges Likewise in the Chapter following A discreete Seruant shall haue rule ouer a lewd Sonne and he shall deuide the heritage among the Brethren The practise of this dutie we see in Abraham he had a faithfull Seruant whom he made the Steward and Gouernour of his house and made more reckoning of him then he did of Ismaell his Sonne or of the rest that did attend about him m Gen. 15 2. and 24 2. and therefore purposed to haue made him his heire When he purposed to prouide a Wife for his Son Isaac he called him and imployed him to goe to his Country and to his Kindred to bring a wife for him The like we see in Iacob n Gen. 37 2 4. Who loued Ioseph aboue al his Bretheren because he saw most grace in him This was in Elkanah toward his wife Hannah o 1 Sam. 1 8. he comforted her in her affliction and said Why weepest thou And why eatest thou not And why is thy heart troubled Am not I better to thee then ten Sonnes This appeareth in Ionathan toward Dauid p 1 Sam. 20 17 and 18 1 2. He loued him as his owne soule and made a couenant of peace and a league of friendshippe with him not in any worldly respect not for any earthly commodity not to enioy any temporall benefit for he seemed thereby to loose a Kingdome but because he saw the Lord to be with him So the Apostle writing to the elect Lady and her Children testifierh That he loued them in the truth and reioyced greatly that he found them walking in the truth Heereby we see laying all these testimonies together the truth of this doctrine that it is our duty to regard them most that haue greatest grace shining in them Reason 1. The reasons hereof are plaine to informe vs. For first where Grace is it bringeth blessednesse to that society kingdome congregation family and person as appeareth by the confession of Iosephs Maister Gen. 39. 2. 3. whom he serued Now who are more to be regarded or better to bee thought off then such as are blessed and cause blessednesse to others The wicked man is accurssed of God q Iosh 7 1 2. and draweth the cursse of God vpon the places where he dwelleth and vpon the persons with whom he dwelleth But such as haue found grace with God and haue grace laid vp as a precious Treasure in their hearts doe bring the blessings of God to others and serue to conuay them to them as we see by infinite examples in the Scripture Reason 2. Secondly we see that God is most gratious to such as haue most Grace in their harts he tendreth them as the apple of his eye and loueth them as own Sons Indeed he loueth all the works of his handes as they are his Creatures he maketh his Sunne to shine his raine to fall his fruitfull seasons to refresh them he hath not left himselfe without witnesse among the Infidels that he might make them without excuse Hee giueth to r Psal 144 13 and 147 19. 76 1. Beastes and to beastlie men their foode their Corners and Garners are full and abounding with diuers sortes and their Sheepe bring forth thousandes and ten thousands in their Streetes but GOD is speciallie knowne in Iudah his Name is great in Israell he sheweth his Word and his Statutes among them hee hath not dealt so with euerie Nation neyther haue they knowne his iudgements As this is the dealing of God toward those that are his whom he maketh partakers of the secrets of his Kingdome so it is our duty to follow his example and to shew our selues like vnto him in our brotherly kindnesse toward his chosen Children and our beloued Brethren Reason 3. Thirdly the more grace appeareth in any the neerer he doth resemble God the more euidently doth the Image of God shew it selfe in him The Image of God standeth and consisteth Å¿ Ephe. 4 24. especially in holinesse and true righteousnesse The vngodly are stamped and marked with prophanesse and wickednesse t Iohn 8 44. 1 Iohn 3 8. which is the Deuils badge and impression The more they grow in euill and bring forth the fruites of impietie and vnrighteousnesse the neerer they come to Satan and are like vnto him On the other side such as bear the Image of their heauenly father must be exceedingly respected and regarded as the Apostle teacheth u 1. Iohn 5 1. Euery one that loueth him which begate loueth him also which is begotten of him He that loueth the Father will for the Fathers sake loue the Child And he that loueth God will for his sake loue the Child of God Seeing therefore it is blessednesse to euery society and Congregation to haue men therein endued with grace seeing God delighteth to rest among them that seeke after grace and lastly the more grace is found in any the neerer he draweth to God in all these respects we conclude this as a certaine truth that it is our duty to respect them aboue all others that haue the greatest measure of grace abiding in them Vse 1 Let vs gather the vses that arise from this Doctrine First of all this ought to stirre vs all vp to labour to grow in grace and in the gifts of the Spirit that therby we may procure deserue the loue of men They that grow in grace are truly to be reputed and accounted gracious It is noted in Christ x Luke 2 52. That he encreased in wisedome and stature and in fauour with God and men When a man groweth in strength of body it is a signe his meate nourisheth him and doth him good So when we profit in knowledge and vnderstanding in holinesse and sanctification of life it sheweth that we are good hearers of the word Salomon saith in the Prouerbs y Prou. 1 5. A wise man shall heare and
least member of the body is honoured and not despised cherrished and not contemned tendered and not abhorred of vs. So it ought to be in the members of Christs body which are all deare to him which hee bought with an equall price and therefore ought to be deare vnto vs if wee beleeue our selues to haue our part and portion in his body Notwithstanding if thorough the pride contempt disdaine and vnthankfulnesse of men we finde our selues little regarded made as a foot-stoole for men to tread and trample vpon as a ball to spurne at with all reproach and so scorned for our well dooing let vs not be dismayed with this dealing but consider that the poor seruants of God haue tasted of the like measure that haue gone before vs so that wee are not the first that haue beene thus vsed and we are not like to bee the last that are in this sort to be abused Marke a little how it fell out with Ioseph one that performed the best seruice and yet one that receiued the worst recompence When he was broght downe to Egypt and bought and sold as a slaue p Gen. 39 1 2 4 5 20. or as Oxe in the Market from one to another at length he came vnto the hands house of Potiphar whom he serued faithfully so that the Lord was with him and made all that he did to prosper in his hand his Maister put all that he had in his hande and made him Ruler of his house neuerthelesse not long after thorough the false suggestion of his Mistris and the hasty and ouer-rash credulity of his Maister his good seruice was forgotten he is cast in prison and lyeth bound in setters The like wee might say of Iacob who serued for his wiues in the house of Laban Who could do better seruice or who could shew himselfe a more painfull and profitable seruant then he had done Hee speaketh it before Labans face and doth not whisper it behinde his backe hee auoucheth it before him that he might take exception to it if he had ought to obiect against it q Gen. 31 39 40. Whatsoeuer was torne of Beasts I brought it not vnto thee but made it good my selfe of mine hand didst thou require it were it stolne by day or stollen by night I was in the day consumed with heate and with frost in the Night and my sleepe departed from mine eyes This duty and diligence did he perform and yet what was the wages of the woorke and the recompence of his labors It followeth in the next wordes r Verse 41. I haue beene twenty yeares in thine house and serued thee fourteene yeares for thy two daughters six yeares for thy Sheepe and thou hast chaunged my wages ten times Thus we see how good and gracious seruants haue bin serued in former times before vs and what hard measure hath bin rendred and repayed vnto them The examples of the Israelites is fit to be thought vpon and worthy to be considered in this case when they soiourned and serued in the land of Egipt according as the Lord fore-shewed vnto Abraham Å¿ Gen. 15 13. Know for a surety that thy seede shall be a stranger in a Land that is not theirs foure hundred yeares and shall serue them and they shall intreat them euill They neuer plotted any rebellion or attempted act of hostility against them but serued their taske-maisters that oppressed them and laboured in making bricke and gathering straw and finishing their taske yet they were blamed and beaten and laden with many sorrowes Let vs therefore by all these examples be encouraged and know that nothing can happen vnto vs which hath not fallen out to others that haue liued before vs who haue done as good and faithful seruice to their superiors as we haue done or can do and yet haue beene euilly entreated and wrongfully pursued and cruelly handled and vniustly rewarded Let vs not suffer for euill doing t 1 Pet. 4 15 16. 2 19 20 and as euill doers but let vs suffer as Christians that so God may be glorified and we not ashamed of our afflictions For this is thanke-worthy if a man for Conscience toward God endure greef suffring wrongfully it is acceptable before him is respected of him albeit among men it go away vnrewarded We herd before of the good seruice of Iacob of Ioseph of the Iewes of Iacob toward Laban of Ioseph toward Potiphar of the Iewes toward the Egyptians and how euilly they were rewarded and recompenced of their cruell and couetous Maisters But they knew they serued a better Maister in Heauen who would not suffer them to want the fruite of their labors nor to loose the worke of their hands Hence it is that he encreased Iacob in substance hee brought Ioseph out of prison he gaue the Israelites fauour in the eyes of the Egyptians that gaue them Iewels of Siluer and of Gold and sent them not empty away Thus will God deale with vs if we suffer with patience and will honor them that are carefull to honor him Aboue a Seruant euen as a Brother beloued We heard before howe the Apostle commendeth Onesimus to his Maister that he was to be receiued of him not so much as a seruant as one that was more then a seruant that is not an Infidell but a Christian This point is in these words declared by the speciall or by a word of Relation a beloued Brother which was more then a simple seruant For if he had any vnbeleeuers that were not of the houshold of Faith either borne in his house or bought with his money they were his seruants but they were not beloued Brethren But this man conuerted to the Faith was aboue the ranke and degree of such persons hee was both a Seruant and a Brother True it is there was great difference betweene Philemon and Onesimus betweene the Maister and Seruant in things of this life one was Superior the other Inferior one was to command the other to obey one was to rule the other to be subiect in the Lord yet wee see how the Apostle in this place is not affraide to call Onesimus his Maisters Brother and would not haue the Maister ashamed to acknowledge it in words to shew it in his practise This is not spoken as if they were naturall Bretheren in the flesh and descended of one Father according to the common generation of the rest of the sonnes of men but they were Brethren in Christ partakers of the common Faith equall in the participation of heauenly graces alike in the fauour of God one not dearer to him then another Hence it is that the Apostle before Verse 7. and afterward verse 20. calleth Philemon his Brother in Christ though he were his sonne in the Gospell because hee had begotten him vnto God by the immortall seede of the word u Verse 19. as wee shall see in the words following where he challengeth as his own and as a
soeuer our places how simple soeuer our persons how base soeuer our conditions are we haue as good a title and as great an interest in the death and passion of Christ as they that shine in the world that are clad in Purple and fare deliciously euery day And as these haue redemption by him so God affordeth to them the meanes of saluation as wel as the mightiest Monarkes vpon the earth The poore man hath the word of God offered to him reade vnto him and preached vnto him as well as the rich he hath the Sacraments of God prouided for him as well as for them that are of high place he may pray vnto God as freely as comfortably as chearefully as the great men of the earth and he hath a gracious promise to be heard and respected as well as they Though thou farest hardly and meanly at home k Prou. 9 2. Math. 22 1. yet God hath prepared thee a feast and biddeth thee to his Table richly furnished and plentifully stored with all prouision Though thou do not iet vp and down in Silks and Veluets and hast no gorgeous attire to put on yet God hath l Rom. 13 14 prouided thee a better garment he giueth thee his owne sonne to put on and clotheth thee with his righteousnesse which shall couer all thy shame that thy nakednesse shall neuer appeare in his sight So then seeing God accepteth no mans person seeing Christ vouchsafeth to call vs Bretheren and lastly seeing the faithfull haue redemption by his bloode it followeth necessarilie that our Christian Religion and Faith in Christ doe make all persons after a sort equall as Bretheren and Sisters of one and the same Father and Family and Ioynt-heyres of one and the same Kingdome that is immortall and neuer fadeth Vse 1 The Vses of this Doctrine are many putting vs in minde of sundrie good duties First seeing that in Christ who is the elder brother of the house we are al made Brethren and Sisters together hauing one Father which is God one Mother which is the Church one inheritance which is heauen it is our duty being neerely ioyned by so strong bands and in so fast and firme a society to loue one another to seeke the good one of another and to cut off all occasions of discord and diuision that may arise among vs. For shal such as are members of one body be diuided one against another Or shal such as are the deare Children of the same Father nourish hatred and hart-burning among themselues Or shall such as are parts of the same family foster mallice in their hearts and follow contentions and emulations to the ruine one of another My Brethren we see these things are but these things ought not so to be How shall God be our common Father if wee liue not together as louing Brethren Or how shall he call vs his children if we behaue our selues as strangers or enemies one to another This Brotherly loue is the roote of all good duties to be performed where it is wanting there is nothing but strife and sedition and all manner of euill workes This is the old commandement m Leuit. 19 18 That we loue our Neighbors as our selues This is the new commandement giuen vnto vs n Iohn 13 34 That we loue one another Seeing therefore there is one body and one spirit one Faith and one Father one Church and one Baptisme let vs support one another by loue and endeuour to keep the vnity of the spirit in the bond of peace This is it which the Apostle prooueth when he hath shewed o Colos 3 11 12 13. That there is neither Grecian nor Iew neither circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things he addeth As the elect of God holy and beloued put on the bowelles of mercies kindnesse humblenesse of mind meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue euen so do ye and aboue all these thinges put on loue which is the bond of perfectnesse When a Controuersie contention arose in the houses of Abraham and Lot among their seruantes though there were a great difference and disparity between them yet Abraham saide p Gen. 13 8. Exodus 2 13. Acts 7 26. Let there bee no strife I pray thee between thee me neither between thy Heardmen my Herdmen for we are Brethren This is that whereof the Prophet putteth vs in mind and offereth to our consideration q Psal 133 1 3 Behold how good and comely a thing it is Brethren to dwell euen together there the Lorde hath appointed the blessing of life for euer To this purpose the Apostle saith r Ro. 12 10 11 Be affectioned to loue one another with Brotherly loue in giuing honour go one before anothee not sloathfull to doe seruice feruent in spirit seruing the Lord. It cannot bee denied but many occasions of iarres and ianglings arise among men and the more they are giuen to the world the more they are wrapped and intangled in them the lesse desire and delight they haue to be loosed from them Hee that is giuen to contention shall alwayes feede himselfe vpon it and neuer want matter to keepe him in it But would we know what is the cause of so much hatred malice that remaineth among vs Heereupon it ariseth euen from hence that we forget that we are Brethren and do all looke for one and the same inheritance Vse 2 Secondly seeing the Gospell of Christ teacheth vs to account our selues as brethren albeit it take not away the degrees of persons the differences of Callings it serueth as a good instruction to all Superiors to vse all mildnesse and moderation patience and meekenesse towards those that are their Inferiours and placed vnder them and to teach them not to contemne and abhorre them not to despise and disdaine them For howsoeuer there be one way a great inequality betweene them in matters of this world and in the things of this life inasmuch as God set superiors aboue vs in an higher place and requireth subiection reuerence and obedience of those that are beneath yet in another respect they are matches and equals hauing a like portion in Christ and a like interrest in the meanes of saluation Wee see in many things of this life the Lord maketh no difference betweene high low betweene Prince and people True it is their foode is daintier but are their bodies stronger Their attyre is costlier and their apparrell finer but are they kept the warmer They may haue greater helpe of the Physitians but can they deliuer them from death They may haue a more costly Coffin a a more sumptuous Tombe and a greater train following them to the graue but can these things helpe the soule No no the Prophet is plaine and experience shoulde make vs able to see it and wise to
are coupled together both by the sense of Nature and by the Commmaundement of God it serueth to reprooue sundry abuses and to meete with many disorders that are most rife and common among vs. The first reproofe First of all it reprooueth the blind superstition not onely of elder times but of the present daies wherein we liue and the wicked sniftes of Popish Monkes which being wise in their Generation would perswade it as meritorious to foolish and sinfull men to giue away all their Landes and possessions and meanes of maintenance from their Children and Kindred and bestow them vpon the feeding of idle Drones and vnprofitable Beastes that liue by the sweat of other mens labours to this end to say Masses for the quicke and the dead and to pray for the puling Soules that languish in Purgatorie For such as was their crueltie ouer mens bodies and their Dominion ouer their consciences and commaund ouer their goods that the poor people haue beene and at this day are besotted and bewitched by them that they are ready to giue a thousand Sacrifices of Rammes and ten t Micha 6 7. thousand Riuers of Oyle and to forgoe their first borne for their transgression euen the fruit of their body for the sinne of their Soules The spirituall consenage and deceit of the fraudulent Iesuits as greedy Cormorants is notorious and famous or rather infamous in this kinde and case whereof we speake who make hast to the sicke person that is rich as the Eagle flyeth to the Carkasse to make a prey of him u See the Quod lib. and other Bookes of the priestes for this purpose and the Priests themselues greeuing that such a fat Morcell should goe by their mouthes and so great a bootie should escape their hands haue lamentably complained of their briberie hypocrisie cruelty and iniquitie These are they that eate Mens sinnes as Bread and regard not to dam their Soules to fat their owne Bodyes and fill their owne pusres The second reproofe Againe this reprooueth the impiety and vnnaturalnesse in men that regard not their owne flesh nor haue a respect to their owne Kindred but are strangers from them vnkinde vnto them and voyde of loue toward them The Apostle prophesieth and complaineth that in the last daies shall come perrilous times x 2 Tim. 3 1 2 3. when men shall be cold in Charity and destitute of naturall affection He would be accounted a starke foole that would seeme to shew compassion to feede another and yet starue his owne body to be liberall abroad and miserable at home to see other mens miseries and to take no notice or knowledge of his owne to quench the fire kindled in another mans house and to suffer his owne to be turned downe sticke and stake and nothing left to couer his head and to giue him shielde and shelter from the wind and weather So standeth the case with all such as open their handes to those that are farre off from them and turne away their eies from such as are their flesh and bone and blood to whom God and Nature hath made them more indebted then to other men It was not so with Ioseph y Gene. 47 12. when he liued in wealth and Iacob was in want he was stored with plentie and his Father tasted of scarsitie he gaue him Corne freely and sustained his Kindred willingly The like care we see in Ruth toward Naomi the Daughter in Law toward the Mother in Law she laboured and trauailed for them both z Ruth 2 6 14 18. she gleaned and gathered after the Reapers among the sheaues and what she left when she was sufficed she reserued it and brought all home to releeue and refresh her olde Mother These examples are agreeable to the rule and these practises are aunswerable to the prccept of the Apostle requiring of Children and Nephewes to recompence the kindnesse of their Parents When Christ our Sauiour was vpon the Crosse he shewed his godlinesse toward his Mother and committed her to the Disciple whom he loued himselfe being ready to leaue the World For when a Iohn 19 26 27. he saw his Mother and Iohn standing by her hee said vnto his Mother Woman behold thy Sonne then said he to the Disciple Behold thy Mother and from that houre the Disciple tooke her home vnto him It is the dutie of Children to honour their Parents not onely by obedience but by maintenance not onely by reuerence but by recompence not onely by subiection but by thankfulnesse for the benefits that they haue receiued If they be hungry they must feede them if poore they must releeue them if in necessitie they must helpe them if weake they must Minister vnto them For if this must be performed to Strangers much more to Parents There is nothing more iust then this kinde of dutie because the light of Nature teacheth to requite one good turne for another and to doe vnto another as thou wouldst haue him doe to thee Wherefore to deny the performance of these duties is vnnaturall and inhumaine but to breake out into the contrary practises is monstrous and beastly Absalom b 2. Sam. 15 10 and 20 1. conspired against Dauid Sheba the Sonne of Bichri a man of Iemini conspired against Dauid both of them raised Israell against him and blew the Trumpet of rebellion Both the persons were wicked both their practises were deuillish both their punishments were iust and righteous But if we consider the manner of the offence by the condition of the offender and waigh the persons in a ballance by the seuerall bands whereby one was tyed aboue the other we shall easily finde that the sinne of Absalom did exceede and his fact was more odious and hatefull in the sight of God and man For Sheba indeede rose vp against his Liedge-Lord and lawfull Prince But Absalom ought to haue shewed himselfe as a Sonne as a Seruant as a Subiect and to haue acknowledged Dauid his Father his Maister his Magistrate He was the Lords annointed to them both and therefore they should haue beene afraid to lay their hands vpon him or to set themselues against him or to take away the Crowne and Kingdome from him Neuerthelesse Absaloms attempt was accompanied with a multitude of offences c Cicer. paradox 3. he wronged him that had begotten him that had nourished him that had nurtered him that had honoured and aduanced him that had giuen him life and all thinges appertaining vnto life All these bands that ought to haue beene as a strong Cord or Cable neuer to be vntwisted and as a Chaine of Iron neuer to be broken he rent in sunder as a thred of Tow is broken when it feeleth the fire and therefore as the fault was most foule so his fall was most fearefull according to the saying of the Wise-man d Pro. 17 13. Whosoeuer recompenceth euill for good euill shall not depart from his house Thus then we see
that such as contemne their Parents and refuse to helpe and succour those that GOD hath made nearest vnto them and so bound them in a greater band doe commit the greater sinne and plainely declare that their hearts are voyd of naturall affection The third reproofe Thirdly this Doctrine reprooueth those that where most causes and reasons concurre and meete together to vrge them to their dutie do not make vse of them nor bind themselues more closely and straightly with them nor shew more kindnesse being moued by them so that the greater and moe the meanes are to tie them in affection one to another the lesse many times their loue is This may be made plainely to appeare vnto vs if we consider the particular practise of the people toward their Minister and the generall behauiour of one of the faithfull toward another God hath bound the people to their owne Pastor by a straighter and neerer coniunction then to the Shepheards of other Foldes because they haue a greater charge of their Soules and must giue an account for them to the cheefe Shepheard of the Sheep and yet we see they are most bitter and violent against them because they reprooue their sinnes and discouer their corruptions that they themselues may see them and forsake them and God may forgiue them Shall the sicke person hate the Phisition because hee sheweth him his disease and offereth his help best endeuour to cure it In like manner shall we be spightfully intreated and cruellie handled and mortally maligned that wish them the greatest good shew our selues their best friends deale faithfull with their Soules and labour to bring them to eternall happinesse This is it which the Apostle speaketh to the Galathians e Gal. 4 16. Am I therefore become your Enemy because I tellyou the truth Thus also the Prophet Ieremy complaineth f Ier. 18 20. Shall euill be recompensed for good For they haue digged a pit for my Soule remember that I stood before thee to speake good for them and to turne away thy wrath from them We pray for them we stand in the gap wee exhort and admonish them we desire to cure them of those sinnes that fight against their Soules to destroy them Secondly we are to draw from hence a generall consideration that as God hath called vs with an holy calling into the bosome of the Church so he hath linked the faithfull in loue one to another and yoaked them together with the sweet yoake of his Gospell and yet how many are there that professe the name of Christ and will needes be accounted true Christians that cannot abide the Children of God but hate them with an vnfained hatred and account them as their Mortall enemies If we should see a man rage against the members of his owne bodie g Marke 5 5. and strike himselfe with stones to the wounding of the flesh like the man possessed would we not seek to binde him with Chaines and say he were mad and out of his wits So likewise if we be in Christ we haue him as our head and are members one of another and therefore such as nourish the passions of hatred as Coales of fire kindled in their breastes are out of their right minde as men distracted and beside themselues No man euer yet hated his owne flesh but nourisheth h Ephe. 5 29. and cherisheth it euen as the Lord doth the Church We haue many effectuall meanes and strong reasons to ioyne our affections one to another i Ephe. 4 4 5. There is one Body and one Spirit there is one hope and one inheritance there is one Faith and one Baptisme there is one God and Father of all which is aboue all and thorough all and in vs all These are so many bands to hold vs together if wee plucke these Chaines asunder and breake the Fetters in peeces that no man can tame vs nor binde vs we are not liuing but dead members and offer violence to our owne flesh The single knot of nature ought to be sufficient to knit vs one to another and the least thred of naturall coniunction of our humane Nature ought to sew vs together as a Garment fitted for our bodie how much more when many occasions meet together which should establish brotherly loue to continue among vs Vse 3 Thirdly seeing coupling of many reasons together and the meeting of many good respects in one giueth the more cause of ioy and gladnesse of louing and caring one for another it giueth a profitable instruction to all Children and Seruants and other inferiors to performe the duties of honor and reuerence to their Fathers and Maisters If there were no other means this were a sufficient meanes to make them tractable and attentiue to the wordes and directions of their Fathers and Maisters euen because they are their Fathers and Maisters For this includeth many reasons and ioyneth them in neerer bandes then they were tyed together before and detecteth them of a greater sin and maketh them guilty of a greater iudgement When it pleased God to open the mouth of Baalams i Num. 22 28. Asse to reprooue the foolishnesse and wickednesse of that false Prophet it was his fault not to hearken nor giue heede to that which is spoken vnto him When God instructeth vs by the Creatures which are the common Maisters of all mankind we must learne the inuisible thinges of God by them When the Wise-man passed by the fielde of the slothfull k Prou. 24 30 31 32. and by the Vine-yard of the Man destitute of vnderstanding which was growne all ouer with Thornes and Nettles he behelde and considered it well he looked vpon it and receiued instruction But when the Lord chuseth one to speake vnto vs and to informe vs in his waies which hath beene the Instrument of our life and being of our peace and welfare of our good and saluation we ought to haue more respect to his person and to his perswasion as he is a more honorable Messenger and as his words do proceede from greater loue and kindnesse toward vs. This serueth greatlie to reprooue all rebellious Children and contemptuous Seruants which dislike and distast the holie instructions and informations of their Fathers and Maisters If they receiue any temporall commoditie from them this doth rellish well in their mouthes but they regard not their counsels they will none of their instructions These are wicked Children these are vngodlie Seruants An euill Child is but halfe a Child an euill Wife is but halfe a Wife an euill Seruant is but halfe a Seruant an euill Subiect is but halfe a Subiect The godly and gratious Child is a Childe indeede a godly and gratious Wife is a true Wife indeede a godly and gratious Seruant is a right Seruant indeede a godly and gratious Subiect is to be accounted and acknowledged a true Subiect indeede For as there are degrees of coniunction of mankinde one to another which are
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
our mouths to instruct them we shall haue deafe Children and deafe Seruants that will stoppe their eares against all good admonition that is offered vnto them If we be bound in a double Band common and speciall and doe performe a single dutie vnto them it will follow that as they owe vnto vs a two-folde dutie generall and particular the generall of all mankinde the particular of Seruants they will performâ— a single and maimed and vnperfect seruice Thus much shall suffice for this Doctrine and diuision 17 If therefore thou account our things common Receiue him as my selfe The order of the words HItherto we haue spoken of the former reason drawne from the Apostles action of sending him backe to his Maister together with the conuincing and confuting of the two obiections that might be made against the receiuing of him one touching the retaining of him with himselfe the other touching the Seruants departure from his Maister Now followeth the second reason of the second sort taken from the person of Paule and it is of his communion with Philemon and the participation of the same heauenlie guifts and graces with him This reason is first handled and then another Obiection is preuented The reason is in this 17. Verse the preuention is the two next following to wit the 18. and 19. Verses This reason heere vsed is breefely propounded and yet nothing is omitted which may carrie any force of Argument to perswade and asswage Philemon For he inferreth out of the former wordes wherein he hath commended Onesimus not so much to be accounted as a Seruant as to be receiued as a Brother that hee is worthy to be forgiuen and withall he insinnuateth and signifieth that hee was necessarilie ioyned with him in these bandes of mutuall loue that hee could not be separated and deuided from him whereby it must come to passe that one of these will followe eyther thou must loue vs both or else for euer refuse vs both If thou hate him thou canst not loue me or if thou loue me thou must not hate hate him This reason is thus framed If we haue fellowship together in all common blessings then receiue him But we haue fellowship together in all common blessings Therefore receiue him The first proposition of this reason is in the beginning of this verse If therefore thou account our things common receiue him The conclusion is amplified and made manifest by a comparison of the like Receiue him as my selfe The meaning of the words Thus much of the Method now let vs see somewhat concerning the meaning of the words which are few and not hard When the Apostle saith If thou account our things common the words in the originall are If thou haue mee a Fellow or partaker that is One in common with thee whereby he expresseth his singular affection to this poore fugitiue Seruant and maketh his cause and this request all one so that to reiect him was as much as if he reiected Paule and on the other side to embrace and receiue him is accounted by him as done to himselfe Againe when he craueth to haue him receiued by receiuing we must vnderstand not onely the entertaining of him into his seruice and the taking of him home into his house but therein also he requesteth of him to forgiue him his offences committed against him and to think well of him as of a Brother in Christ Lastly when he addeth As my selfe he meaneth louingly friendly hartily as thou wouldst doe me if I came vnto thee As if he should haue said seeing no man denieth to his companion and familiar friend any thing that is honest and iust it cannot stand with that loue and familiarity that hath euer beene betweene thee and me to deny me this reasonable request but we haue beene and are most deare and inward friends communicating one with another all good things so that I haue accounted thee another my selfe and thou hast accounted me another thy self and therefore I doe not doubt but thou wilt receiue him againe into thy fauour as if he were another Paule or as a member of his body Sundry obseruations arising out of this Verse This is to be marked and considered concerning the meaning The words in this verse are not many but the obseruations are not few that might be concluded and collected out of the same First of all many may maruaile that the Apostle is so earnest vehement and importunate for a Seruant and especially for such a Seruant Surely feare of hard and seuere dealing might haue moued Onesimus to distrust and despaire and therefore he vseth all meanes to hold him vp to cherrish his faith and to further the good work begun in him being as yet a young plant a new conuert as a ioynt newly restored and hauing yet a tender conscience whereby he prouoketh vs and all others to seek tenderly the vpholding maintaining confirming and comforting such as haue giuen witnesse of their true repentance not to quench the smoaking Flaxe nor to breake the bruised Reed For seeing we are with all mildnesse to receiue vnto vs such as are weake in the faith woe vnto them that stay them that are comming forward and lay stumbling blockes in their way to bring them backe and to cause them to returne to their vomit with the Dog and to the wallowing in the mire like the Sow that was washed And seeing the sinner is thus to be helped which hath approued his conuersion vnto vs that we are to make intercession vnto others to obtaine pardon for the penitent we are admonished that they are much more fauourably handled and carefully to be receiued and gently to be remitted by our selues Secondly we see that to the old request he addeth a new reason for we shal neuer finde in this Epistle his petition barely and nakedly propounded He hath vsed diuers Arguments before to perswade Philemon yet heere we haue another annexed to moue him to grant it without denyall or resistance This giueth instruction to the Ministers of the Gospell to teach the truth soundly and substantially as that the consciences of the people may be wel grounded and throughly setled therein When matters of weight and importance are in question they must not deale rawly they must not vse weake proofes and vnsufficient reasons whereby men may be rather hardned in their errors then helped out of their errors Thirdly the Apostle doth not simply say If our things be common as hee might haue done but if thou account them common and vs to haue a communion betweene our selues declaring thereby that it is not enough to know a truth vnlesse we also yeeld vnto it as vnto a truth It is one thing to know what is good and another thing to embrace it in our practises It is one thing to know what is euil and another to refuse it in our actions We must labor not onely to haue our minds cleered our vnderstandings and our iudgments rectified to see
are the members one of another This is it which our Sauiour teacherh in the Gospell y Iohn 10 16. There shall be one sheep-fold and one Shepheard There cannot bee a neerer coniunction communion then the members of the same body haue one with another euery one seeketh the good of another and all labour after the benefit and preseruation of the whole This comparison is fitly alledged by the Apostle z 1 Cor. 12 12 As the body is one and hath many Members and all the members of the body which is one though they be many yet are but one body euen so is Christ So then seeing God is the common Creator of vs all and seeing we are made the members one of another through our coniunction and vnion with Christ we gather from both these considerations that our fellowship and communion one with another must cause and compell vs to doe all good one to another and to haue a speciall care one of another Vse 1 Let vs breefely see what profitable Vses may be concluded from hence And first if the communion that we haue one with another and the entercourse of friendship ought to moue vs to Christian duties then it followeth much more that the communion that we haue with Christ and the honour which God vouchsafeth vnto vs to account vs his Friendes should be auaileable to ioyne vs to him to teach vs to obey him to honor him to serue him to worship him and to walke in the practise of his Commandements Hence it is that Abraham performing the condicions of the Couenant that God hath required of him when he promised to be his God and the God of his Seede a 2 Chro. 20 7 Esay 41 8. Iames 2 23. is oftentimes renouned with this honourable Title to bee tearmed The Friend of God This Christ our Sauiour teacheth b Iohn 15. 14 15. and 14 15. Ye are my Friendes if ye do whatsoeuer I commaund you henceforth call I you not Seruants for the seruant knoweth not what the Maister doth but I haue called you Friendes for all thinges that I heard of my Father haue I made knowne to you No friendship is more glorious and gainefull then the frendship of God none is more constant or continuall seeing whom he loueth he loueth to the end Hereby we haue accesse vnto God as to our Friend then which what can be a greater Dignitie Now the honor is great so we must know wherein it consisteth for friendship is not an idle name without the truth of the thing The loue of God to vs is seene in his fauour toward vs in blessing of vs in taking the care of vs in pardoning our sins in adopting of vs to be his Sons and in giuing of vs eternall life Our loue toward God is to be measured by keeping his Commaundements in depending vpon him in beleeuing in him and in looking for all good things from him But if we rebell against him and forsake his lawes we cannot make any account of Gods friendship nor make our reckoning to haue him to be our friend For sin is a Make-bate Commonly we hate and detest those as the worst sort of men that raise contention among Friends But such is the nature of sinne it causest the greatest enmity where there should be the greatest amity The Prophet Esay teacheth this very euidently c Esa 59 1 2 3 The Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot heare but your iniquities haue separated betweene you and your God and your sins haue hid his face from you that he will not heare for your hands are defiled with blood and your Fingers with iniquities your lips haue spoken lies and your tongue hath murmured iniquitie They wanted many good blessings but they considered not the cause that their sinnes had made God their Enemie and caused him to depart from them If then we desire the friendship of God we must haue a desire to walke in his waies So then they are in a miserable case that haue no care to please him for they haue not God to be their friend but their aduersary We say commonly a friend in the court is as good as a penny in the pursse but to haue a friend in the highest Court of heauen and the friendship of the most high who is the â—ing of Kings is more worth and better to be esteemed then all the World beside From this ground our Sauior teacheth vs to regard his friendship aboue all to feare his wrath which if it be kindled rageth as the fire and not to stand in feare of the displeasure of men thereby to be hindred in our obedience d Luke 12 4 5 I say vnto you my friends be not afraid of them that kill the body and after that are not able to do any more but I will forewarne you whom ye shall feare feare him which after he hath killed hath power to cast into hell yea I say vnto you him feare Thus it behooueth vs from the consideration of our communion one with another to ascend and rise vp to the contemplation of our fellowship with God and from the meditation of our duties to be performed to men to proceede to the practise of our duties to God Vse 2. Secondly seeing our communion is accompanied with duties of godlinesse we must be carefull to associate our selues with godlie men to whom we are most bound and from whom we may receiue the greatest benefit For seeing our fellowship one with another teacheth vs to loue and make much one of another we must delight in the company of the faithfull that so wee may heare counsell comfort regard and exhort one another All mankind are combined together in one societie but if we be brought by Gods ordinance into one Family we haue another and a neerer band to couple vs in the same yoake We must beware least we giue roome and entertainment to those that are vngodlie whereby the rest of the House may bee insected Thus the Apostle Peter exhorteth the beleeuing Iewes e Acts 20 40. Saue your selues from this froward Generation It is certaine that such as are good by vsing euill company are made euill and such as are euill are made worse Such as make no conscience of their company will make no conscience in time of any iniquitie Vse 3. Thirdly we must learne by this communion to shew the duties of compassion one to another to helpe and releeue them that want and euerie way to sustaine and succour such as are in necessitie When Iob considered that we haue one Creator and sprung all out of the Earth which as a common Mother bare vs in her Womb f Iob 31 19 20. He could not see any perish for want of clothing or any poore without couering And in another place he complaineth of them that offered great kindnesse vnto him in his prosperitie when he had no
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
of the Apostle k 2 Tim. 2 15 Study to shew thy selfe approoued vnto God a Workeman that needeth not to bee ashamed diuiding the word of truth aright All men are not to be handled after one maner but one after one manner and another after another He were a badde and mad Physitian that would vse all his patients to one receit Some haue grosse humors in them and stand in need to be purged some more strongly others more gently according to their condition and Constitution Others haue more need to haue nature restored then purged such must haue Cordials and Restoratiues ministred vnto them So is it with such as neede Physicke for the soule The Minister must not be dumb and silent among his people but speake vnto them and instruct them as a good Father doeth his Childe one after one manner another after another manner and euerie one by some meanes or other This the Apostle setteth downe as a duty by his owne practise l 1 Thes 2 7 8 Phillip 2 17. Acts 20 24. Wee were gentle amongest you euen as a Nursse cherrisheth her Children Thus beeing affectioned towardes you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deare vnto vs. Where the Apostle testifieth his great loue and liberality toward them that he accounted not his owne life precious deare vnto himselfe but was content to offer it vp vppon the Sacrifice and seruice of their faith that he might reioyce in the day of Christ So then it belongeth to vs the Ministers of the word to preach the Gospell with all patience diligence and long-suffering Let vs be instant in season and out of season Let vs be gentle i 2 Tim. 2 24. toward all men apt to teach suffering the euill and instructing them that are contrary minded Paul writing to the Romaines and declaring vnto them that he oftentimes purposed to come vnto them that hee might haue some fruit also among them yeeldeth this as the reason k Ro. 1 14 15 I am Debter both to the Grecians and to the Barbarians both to the Wisemen and vnto the vnwise therefore so much as in me is I am readie to preach the Gospell to you also that are at Rome So in another place he testifieth that Albeit he was free l 1 Cor. 9 19. yet he had made himselfe a seruant vnto all men that he might win the moe To the Iewes he became as a Iew that hee might win the Iewes to them that are vnder the Law as though he were vnder the Law that he might winne them that are vnder the Law to the weake hee became as weake that hee might win the weake he was made all things to all men that he might by all meanes saue some Thus we see how the Ministers ought to apply and to imploy themselues in labouring in the Lords haruest to gaine a people vnto him and to bring them into the sheepfold of Christ For how or which way should the people be indebted vnto vs if we neuer commit the Gospell vnto them A Debter and a Creditor are Relatiues and haue reference one to another If we do not seeke to make our hearers pertakers of the treasures of the Gospell nor labour to inrich them with the sauing knowledge of the Doctrine of saluation we cannot be deare vnto them they cannot bee indebted vnto vs. If we reape and receiue their temporall things and eate and drinke feede and cloath our selues by their labor without labour in our places we run continually into their debt and they owe vs nothing but shame and contempt to be powred vpon vs according to our deserts It is a great comfort to the people that make much of them that haue the ouersight ouer them submitting thēselues to them that must giue an account for their souls considering that thereby they may gather confidence and get assurance to themselues that they are true beleeuers and haue embraced the Gospell in sincerity So on the other side it is a singuler point of sound comfort to all the Ministers of the word that haue bin painful in the work of the Lord they may claime as their owne right and proper possession of their people to bee maintained and honoured with double honor of them and nothing indeed can be sufficient or answerable in proportion to their paines But what reason can be alledged that the people should be burthened not instructed Charged with Tiths and not helped with teaching Pay their duties and receiue no Doctrine Hence it is that the Apostle saith m 1 Cor. 4 1 2 Let a man so think of vs as of the Ministers of Christ and disposers of the secrets of God and as for the rest it is required of the disposers that euery man bee found faithfull Whereby wee see the good account and estimation that the Minister receiueth of his people ought to mooue him to faithfulnesse and painefulnesse in his Office so that we must conclude that such as will be reputed for the Ministers of Christ should shew themselues to be so indeede by their care of the flock committed vnto them 20 Yea Brother let mee obtaine this pleasure of thee in the Lorde comfort my bowels in the Lord. 21 Trusting in thine obedience I wrote vnto thee knowing that thou wilt do euen more then I say The order of the words Hitherto we haue seene the Reasons that Paule hath propounded to vrge Philemon to receiue and entertaine his seruant In these words wee see the matter concluded and repeated againe howbeit not ydely or vnprofitably but with gaine and an holy aduantage for in the closing vp of the whole he reasoneth farther inferreth a new argument to perswade Philemon drawn from the benefit and comfort hee should receiue by it This reason is taken from the effects and may be thus concluded If heereby I shall obtaine fruite of thee in the Lorde and if thou doest refresh my bowels in the Lord Then thou shouldest receiue him to thee againe But I shall heereby obtaine fruite and haue my bowels refreshed Therefore receiue him to thee againe Or we may frame the Reason on this manner That which may greatly reioyce me and both please and pleasure mee I am assured thou wilt willingly do But the forgiuing of Onesimus will do so Therefore I am assured thou wilt willingly do it This is contained in the 20. verse In the next verse we haue the preuenting of another Obiection which might be made not against some part but against the whole Epistle and the Apostles manner of handling thereof The Obiection is wanting but may easily be gathered and may be thus supplied out of the Answere which is expressed Why are you so earnest and vehement in this matter Haue you so great distrust and so little confidence in me that you vse so many words and deale so earnestly with me Do you think I haue
thy gates in the Land which the Lord thy God giueth thee thou shalt not harden thine heart nor shut thine hande from thy poore Brother To these Commandements remembered vnto vs in the Law let vs ioyne the practise of Nehemiah in the time of a Publicke want and out-cry of the people when they complained that they were constrained to take vp Corne vpon trust to morgage their Landes their Houses and their Vineyards thorough extreamity of the famine to borrowe Money for the Kings Tribute which must be payd and to sell their sonnes and daughters for Slaues p Nehem. 5 9. he sayde Ought ye not to walke in the feare of our God for the reproach of the Heathen our enemies For euen I my Bretheren and my Seruants doe lend them Money and Corne I pray you let vs leaue off this burthen Restore I pray you wnto them this day their Lands their Vineyards their Oliues and their Houses and remit the hundereth part of the Siluer of the Corne of the Wine and of the Oyle that yee exact of them Then they sayde Wee will restore it and will not require it of them wee will doo as thou hast sayde Where wee see the wonderfull care that this Gouernour of the people had to haue the poore releeued and to cause their case to be respected and to moue the Rich to be beneficiall and bountifull vnto them So then it is a cleare point that no man ought to bee ouer-hasty in requiring such Debts as are due vnto him from poore men and such as are in great neede Reason 1. If any will yet make a doubt and question of this Trueth let him dilligently marke the Reasons whereuppon it is grounded First it is a common Prouerbe That where nothing can bee had the King looseth his right Wee must therefore consider the extreame necessitie wherein some men are and the poore estate into which they are brought Compassion and Loue are to bee extended towardes such as craue fauour and are willing albeit not able to satisfie vs according to their desire and our demaund This is the Reason which is pointed out vnto vs in the parable propounded by our Sauiour ann expressed by the Euangelist Saint Luke in the 7. Chapter and the 41. Verse A certaine Lender had two Debters the one ought fiue hundered pence and the other fifty and when they had nothing to pay hee forgaue them both The like appeareth in another Parable mentioned in Mathew Chapter 18 24. When the Seruant was brought that ought to his Maister tenne thousand Talents because he had nothing to pay hee had compassion and loosed him and forgaue him that debt Whereby wee see that the cause why his Lord had compassion vpon him was his inability and necessity he was not able to pay Reason 2. Secondly it is a meanes to bring a blessing from God that is the giuer and from them to whom wee giue and it is accepted for righteousnesse If then our dooing good to others bringeth profit to our selues it is our duty to shewe to them our Compassion in easing and mittigating such burthens as otherwise wee might lay vppon them This is the reason that Moses maketh Deut. 24 12 13. If it bee a poore bodie thou shalt not sleepe with his pledge but shalt restore him the pledge when the Sunne goeth downe that hee may sleepe in his Raiment and blesse thee and it shall bee righteousnesse vnto thee before the Lord thy God This Reason is not superfluous but verie effectuall considering what Hand-fastes and Hold-fasts wee are and how euerie one seeketh to prouide for himselfe Wee thinke the whole earth will fayle vs wee Dreame that whatsoeuer is lent is lost wee feare that GOD will forget vs and forsake vs. Hence it is that Moses doth encourage vs to Liberalitie by these two Arguments Namely that the poore shall pray for vs and GOD will heare them and accept of vs. Reason 3. Thirdly the example of God is to be set before vs he forgiueth his poore Debters that are not able to pay him We are al deepely indebted to God we are desperate debters wee owe vnto him more then tenne thousand Talents and haue nothing to satisfie the least mite of that hee may require and challenge of vs. We are in an hard case if God should deale roughly and rigorously with vs. But when we cannot restore he doth remit when we are not ably to pay he offereth pardon This reason is vrged by Moses Deut. 24 17 18. Thou shalt not peruert the right of the straunger nor of the Fatherlesse nor take a Widdowes Rayment to pledge but remember that thou wast a seruant in Egipt and how the Lord thy God deliuered thee thence In which words he mooueth them to shew mercy because they had receiued mercie they had receiued it of God they must returne it backe againe vnto their Brethren Thus Christ himselfe instructeth vs by his owne mouth u Luke 6 36. Be ye mercifull as your heauenly Father is mercifull We must therefore be followers of the bountifulnesse of God So then if we lay these thinges together and consider with our selues either the persons of our brethren that are in necessitie or our owne persons that receiue by it a Commoditie or the person of God that pardoneth our iniquitie wee may easilie gather the trueth of this Doctrine that it is our dutie to shew mercy toward our poore debters that â—…e not able to make satisfaction to vs as they desire and wee require Vse 1. Let vs come to the Vses First this serueth to teach vs that men are not alwayes to looke to their owne benefit and profit but likewise to the profite of others Wee see by experience that many are such great Deuourers and Sea-gulphes that they are neuer contented but seeke to swallow vp all they can lay holde vppon These will remit nothing release nothing mittigate nothing It is a woorthy precept giuen by the Apostle x Phil. 2 4. Looke not euerie man on his owne things but euery man also on the things of other men This is a fruite of true faith y 1 Cor. 13 5. and a signe of true loue when we seeke to do good one to another It is a blessed and comfortable thing vnto our owne hearts to be content to leaue our owne to depart from our right and to suffer losse and damage We heard before how Nehemiah remedied the oppression of the people whereby he found as great comfort to himselfe as he brought comfort to them so that he prayed z Nehem. 5 19 Remember me O my God in goodnesse according to all that I haue done to this people If we feele the same affection in our selues wee shall finde the benefite thereof in our heartes On the other side it shall fall out to be a matter of great griefe and griping to out Consciences to remember how hard-hearted and hand-fasted wee haue beene euen when the
Superior power which is aboue all power in Heauen and earth Whatsoeuer they are commaunded to do can bind the conscience no farther then standeth with the pleasure of God It is not enough for them to say I was moued to it by others I was commanded to do it it lay not in my power to preuent it or resist it I am vnder the iurisdiction of others and am tyed to obey This will not goe for currant payment but beareth a counterfeit stampe it is like the Figge-leaues of Adam where-with he couered himselfe which serued his turne well enough vntill God came to examine him and to enter into iudgement with him So these weake excuses seeme wise reasons to iustifie our wicked obedience vntill they come to be searched and sifted by the light of Gods word For this cause the Apostle teaching subiection to Parents saith z Ephe. 6. 1. Children obey your Parents in the Lord for this is right Whereby we learne how to vnderstand that precept which seemeth to exact a generall or vniuersall obedience Coloss 3. Children obey your Parents in all thinges namely that it must be in good and lawfull things In like manner as the obedience of Inferiours is instinted and restrained not left at randome and at libertie so the iurisdiction of such as are in Superiour places is not so great as to tyrannize ouer mens consciences to require what they please and to commaund what seemeth good in their own eies but it must know the bounds that God hath appointed and not exceede the same This made the Apostle say to the Church of the Corinthians a 1 Cor. 11 1 Be ye followers of me as I am of Christ He chargeth them to goe no farther with him then they saw him to walke with Christ and therefore in another place he sheweth b Gal. 1 9. That if any Man or any Angell from Heauen should Preach otherwise then they had receiued he must be holden accursed This serueth to reprooue all such as binde their Inferiours to doe whatsoeuer they commaund This is to set vppe our selues in stead of GOD. Absolute obedience in all thinges without restraint is due to none but vnto him that hath an absolute power and commaund ouer all Creatures His authoritie is infinite and receiueth no limitation As for the Sonnes of men how great soeuer their power be yet it is finite and it vrgeth vs no farther then they haue warrant to commaund vs. Wherefore they are greatly deceiued and take too much vpon them that thinke themselues abused their places contemned and their authority diminished when they are not in all things obeyed Nay they themselues doe not sufficiently know themselues nor their high callings that looke for more then is due vnto them and require of their Inferiours so much as they with a good conscience cannot performe These are they that say Doe they not owe vs a dutie Are they not vnder vs Haue not wee power ouer them May not we commaund subiection and obedience vnto vs True it is all reuerence and obedience is due vnto them in the Lorde but if they will haue subiection against the Lord and against his will they forget their places they take too much vppon them and they vsurpe a Dominion that was neuer committed and communicated vnto them Let all that are in authoritie beware of this pride of hart and aduancing thēselues aboue that which ought to be in them This we see to haue beene in Saule as he persecuted Dauid from place to place so he commaunded c 1 Sam. 22 17 the Sergeants that stood about him To turne and slay the Priestes of the Lorde as if they were bound to doe it at his desire The like appeareth in Absalom when he would satisfie his owne mallice and reuenge the dishonour done to his Sister Tamar d 2 Sam. 13 28 he commaunded his seruants saying Marke now when Amnons heart is merry with Wine and when I say vnto you Smite Amnon kill him feare not for haue not I commaunded you Be bold therefore and play the Men. He doth not goe about to perswade their consciences of the lawfulnesse of the fact but he is blinde himselfe and seeketh to blinde the eyes of other he is carried away with mallice and filleth the handes of others with blood Thus are the wicked possessed with pride and presume in the height of their iniquity that all their vngodly commaundements whatsoeuer are to be obeyed But as they are reprooued that execute whatsoeuer they are required to doe so are they reprehended that will require euery thing that they list to glut their owne anger and mallice They that do commaund and such as are commaunded are both culpable of iudgement Saul in commaunding to slay the Priestes of the Lord was an horrible Murtherer so was also Doeg the Executioner of it Absalom charging his Seruants to kill his Brother was a detestible Parricide so also the Seruants had their handes defiled with blood that obeyed his commaundement Let vs therefore all of vs remember the rule of the Apostle 2 Cor. 13. 8. e 2 Cor. 13 8. We cannot doe any thing against the truth but for the truth So let all Superiors say We can commaund nothing against the Lord but for the Lord. And let all Inferiours say we cannot obey against the Lord but in the Lord and whether it be better to obey God or Man iudge you We must all consider before we require obedience what it is that wee would haue done that we may haue warrant to exact it and others comfort to execute it Refresh my Bowels in the Lord. This is another variable phrase whereby the Apostle requireth that Onesimus be receiued againe into his Maisters seruice This earnestnesse for him argueth both that the Man before his calling was most wicked but now after his conuersion was turned to bee most godlie and religious besides that his Maisters heart was wonderfullie estranged from him So then wee are heerein to consider two thinges first that vnlesse he had greatly wronged his Maister and done him iniurie in some heynous manner the Apostle would not haue been so vehement nor haue doubled his request for him Secondlie vnlesse he had beene throughlie assured and perswaded of his vnfained repentance doubtlesse he would neuer haue pleaded his cause with such effectuall Reasons earnest asseuerations and often repetitions Now in these wordes of comforting and refreshing his Bowels he witnesseth that he should receiue exceeding great ioy if Philemon would release Onesimus and receiue him into his loue and fauour againe as he desired of him Doctrine 3. Men ought greatly to reioyce at the good and benefit of their Brethren in temporall and eternall blessings We learne from hence that it is a speciall dutie required of vs to reioyce at the good and benefit of our Bretheren both in Temporall and Eternall blessinges When we see any good befall them in matters concerning this life or the life
to come it belongeth vnto vs greatly to reioyce and inwardlie be comforted The practise heereof we may behold in Iethro when Moses told him all that the Lord had done vnto Pharaoh and to the Aegiptians for Israels sake and all the trauaile that had come vnto them by the way and how the Lord deliuered them e Exod. 18 9. Iethro reioyced at all the goodnesse which the Lord had shewed to Israell and because he had deliuered them out of the hand of the Aegiptians The like appeareth in the Virgine Marie Luke 1. 39. f Luke 1 39. She arose in those daies and went into the Hill Countrey with hast to a Cittie of Iudah she entred into the House of Zacharie and saluted Elizabeth They had both tasted of Gods great mercie and had experience of his mightie power Elizabeth conceiued in her olde age Marie conceiued being a Virgine and One of them reioyced with the other in a mutuall feeling not onelie of the goodnesse of GOD toward themselues but of his louing kindnesse toward each other The same we see afterward g Luke 1 57 58. When Elizabeths time was fulfilled that she should be deliuered shee brought foorth a Sonne and her Neighbours and Cozins heard tell how the Lord had shewed his great mercie vppon her and they reioyced with her The same affection did the Angell fore-shew to Zachary to be at his birth as appeareth in the former part of the same Chapter Luke 1. 14. h Luke 1 14. Thou shalt haue ioy and gladnesse and many shall reioyce at his Birth The Apostle Iohn testifyeth that He reioyced greatlie when he found the Children of the elect Ladie i 2 Iohn 4. walking in the truth So the Apostle Paule writing vnto the Thessalonians one of the most excellent Churches that euer was planted k 1 Thes 2. calleth them His Ioy his Crowne his Glorie By all these examples wee may see that men ought greatly to reioyce and bee glad when they behold any good to befall their Brethren Reason 1 The Reasons are very plaine For first we ought to be of like affection one toward another as members of the same bodie If wee doe draw nourishment from Christ our head we must yeeld mutuall help one to another Thus the case standeth in the Members of our naturall bodies and this we are put in minde of Rom. 12. 16. l Rom. 12 16 Be of like affection one toward another be not high minded c. Wee haue many members in one Bodie and all Members haue not one office so we being many are one bodie in Christ and euerie one one anothers Members Seeing then we are so neerelie coupled together our ioy ought not to bee priuate to our owne selues but mutuall Reason 2. Secondlie true loue worketh hearty ioy for the good of him whom we loue Where there is no true loue there can bee no ioy but enuy at the good estate of another Euery good and godlie thing that we see vpon them will bee iudged to be too much and euery crosse that we see vpon them will be iudged to bee too little But if wee doe indeede loue them and haue our hearts ioyned vnto them we will reioyce and be glad in their good as in our owne This is it which the Apostle Paule speaketh as we haue shewed you before 1. Corinth 13. 6. m 1 Cor. 13 6 Loue reioyceth not in Iniquity but reioyceth in the truth So then forasmuch as we are members one of another and that wheresoeuer and in whomsoeuer true loue is to bee found there will also follow a reioycing in the good thinges that befall vnto him whom we loue we may well conclude that when wee see God any way good and gratious to our Bretheren whether it be in matters of this life or in thinges belonging to the life to come we ought to reioyce and to be glad thereat Vse 1. Let vs now proceed and passe to the Vses and so apply this to our selues First of all seeing we are to reioyce at the good of our Bretheren as at our owne good it is our duty to be sad and sorrowfull at the hurt and losse that commeth vnto them This is that vse which the Apostle deducteth from the contrarie Rom. 12. Reioyce with them that reioyce n Rom. 12 15 and weepe with them that weepe This serueth to reprooue such as are dull and senselesse that they cannot reioyce at any grace or blessing bestowed vpon their Brethren they are not affected at it they care not for it they delight not in it they are not comforted by it This deadnesse of Spirit turneth vs into the Nature of Beastes nay maketh vs worse then brute Beasts who are not wholly without naturall affections It is made a note of a veâ—… wicked and vngodlie Man o Rom. 1. 30. To be without naturall affection and to be mercilesse The Apostle chargeth vs p Rom. 12 10. To be affectioned to loue one another with brotherlie loue If a Man should bee smitten and wounded haue Pinnes or Bodkins thrust into him and yet neuer stirre or mooue or wagge at it all men would conclude he were past feeling and without life and approaching to death So is it with vs if we can behold the miseries of our Bretheren and neuer be touched at it nor troubled with it we are as dead men and as rotten members Secondly if it make against them that are as stockes and stones and are neuer a whit mooued or cheered at the prosperous estate of their Christian Brethren then they are much more to be reprehended that reioyce at the ruine and downefall of others reproaching them insulting vpon them laughing them to scorne These men haue no sparke of true humanity but are destitute of all Charitie which ought to abound in vs toward those that are in miserie These are farre from beeing greeued at other mens troubles that after a sort feede vpon them and make a sport at them If we were in trouble and any should thus deale with vs that is not pittie vs but make a pastime of vs not comfort vs but deride vs not mourne with vs but scoffe at vs we would thinke our selues greatly abused and iniured at their hands That which we could not haue men offer vnto vs that we ought not to doe vnto them according to the rule of Christ our Sauiour Math. 7. 12. q Math. 7 12. Whatsoeuer ye would that men should doe to you euen so doe you to them for this is the Law and the Prophets This is the substaunce of the second Table And thus farre did diuers of the Heathen see They saw this to be a very great crueltie and a sauage and brutish vsage of men to throwe them downe that are readie to fall and to cast them flat on their faces that beginne to stumble If these Men did but consider that all troubles are of GOD and that no troubles befall
to others but are incident to the Nature of Man and may come vpon our owne heads it would be an effectuall meanes to hold vs backe from iesting and scorning at others in as much as it bringeth the wrath of God vpon vs and our posterity Vse 2. Secondly seeing it is our duty to be glad thereat when any good things befall our Brethren it standeth vs vppon to search and enquire in loue after the condition of the Saintes in particular and of the Church in generall For how shall we reioyce and be glad at their good if we be not carefull to know in what state they are and how they fare This dutie wee may see practised in the holie Scriptures by Abraham Lot Nehemiah Dauid and diuers others who were both carefull to succour and releeue such as were in distresse and watchfull to informe themselues of the wantes and necessities of their Bretheren And thus wee may see how one Church prouideth for another as the Church of Antioch of Macedonia and of Corinth q 2 Cor. 8 9. for the poore afflicted Members of Christ that were at Ierusalem This reproueth such as albeit they see the troubles of the Church with their eies and heare the complaint of the poore with their eares yet shut their eyes and stop their eares and passe by them as the Priest and Leuite did when they saw him that fell vpon Theeues lie wounded and halfe dead These shal finde as little mercy at the hands of God as they shew to their afflicted and distressed brethren If then we would find mercie in time of need let vs shew mercy and comfort in the time of calamity when our Friends our Neighbors our Kindred are in trouble And albeit we neuer see our Bretheren lie in their affliction nor ouer-whelmed with sorrow that we should succor them yet are we not thereby iustified and discharged vnlesse wee also haue bin carefull to enquire of others how they do what they want and wherein they stand in neede of our helpe It is recorded of Abraham and Lot that while they offered their seruice to entertaine strangers r Ge. 18 19 Heb. 13 2 3. Nehemiah â— they receiued Angels into their houses at vnawares When Nehemiah met with some of his Brethren that came from Ierusalem he tarried not vntill they made relation of the estate of the Church to testifie his zeale to Gods worshippe his loue to the poore Saints his desire of the prosperity of the faithfull but hee preuented them and asked earnestly of their welfare Thus did Dauid remember the kindnesse betweene him and Ionathan and forgat not to shewe it to his posterity and to the house of Saule and albeit hee had dealt graciously and mercifully with many yet he called for more and left none of them vnregarded Let this affection rule in vs and draw out of vs this testimony of a louing heart Many there are that will seeme to bee friends of the Church and to regard the good thereof and when helpe is craued of them will not bee behind hand to deale liberally toward the releeuing therof This is a good beginning and a commendable vertue which is to be cherrished in them for there are hundreds and thousands that neuer come so farre nor proceede to this steppe but declare themselues either open enemies or sencelesse Newters that looke onely to them-selues but haue no feeling of the estate of others Neuerthelesse if God haue giuen vnto vs a bountifull hand wee must not rest there and stand at a stay wee must learne a farther lesson and ascend vp higher and shew more loue to the Church then to giue to them that aske and to succour such as we see in necessity for we must giue an account of a farther duty euen vse our tongues that God hath giuen vs to enforme our selues in the knowledge of their condition that we see not that are absent from vs that are vnknowne vnto vs. We see how desirous and greedy men are of newes and to enquire of Trauellers the estate of places and persons that they may seeme to bee ignoraunt of nothing and in this they are very Athenians Å¿ Acts 17 21. who gaue themselues to nothing else but eyther to tell or to heare some newes But this desire of nouelty argueth the vanitie of our minds or serueth to the delight of the outwarde man or at the farthest bringeth with it onely a momentary pleasure and slender profite If we would know such newes as may delight our selues and others and bring great pleasure and greater profit both to our selues and others let vs inquire how the poore people of God do let vs aske of their welfare let vs vse all meanes to know their estate this shall be well pleasing to God comfortable to our selues profitable to the Church and auayleable to stir vp others to follow our example Vse 3 Thirdly if it be required of vs to bee touched with a feeling of the good things that come to our Brethren then it followeth that wee ought much more to be moued to reioyce at our owne good He will neuer bee glad at the benefit that befalleth another that is no way affected at the good that befalleth him-selfe When wee haue the meanes of instruction offered vnto vs and wee beginne to bee conuerted vnto the faith there is matter of exceeding great ioy and gladnesse set before vs. It hath beene an old Å¿ Herod in Clio. custome for men to celebtate and solemnize their birth day the day wherein they were borne and brought forth into the world and we haue one example of it in the Gospell of Herod t Math. 14 6. Marke 6 21 who when his birth day was kept made a Banquet to his Princes and Captaines and chiefe estates of Galile If this were vsed among the Heathen to retaine in memory the rememberance of that time wherein it was saide A Man-child is borne into the world how much more ought we that are Christians to make the day of our new byrth a day of ioy and gladnesse a day of mirth and delight a day of feasting and reioysing in the Lord wherein we haue beene borne againe and made the Children of God For the first birth is vnto death the second is vnto life The first birth giueth vs a being the second giueth vs a good being in God the first birth is to condemnation the second birth is to saluation By the first birth we are made the vessels of wrath by the second wee are made the heyres of the heauenly kingdome The first birth u Ezek. 16. 1 2 is in vncleannesse the second birth is in righteousnesse and in true holinesse By the first birth we beare the Image of the first Adam by the second wee beare the Image of Christ the second Adam By the first birth we can do nothing but euill x Gen. 6 5. inasmuch as the immaginations of the thoughts of our heartes are onely
euill continually by the second birth we are enabled and strengthened by the spirit to do good and to walke in the wayes of God that are well pleasing in his sight so that this ought to bee much more esteemed of vs then the former and to comfort vs aboue all thinges and times in the world We see this in the example of Zaccheus y Luke 19 6. who at his newe birth was comforted exceedingly he receiued Christ Iesus ioyfully he acknowledged him as the Father that begat him willingly hee made a great feast for gladnesse and gaue great guifts to the poore with al alacrity The like appeareth in the Iaylor recorded in the Acts of the Apostles z Acts. 16 32 33. Who being conuerted at the same time he tooke his two Fathers Paule Silas and washed their wounds he set meat before them reioysed greatly with all his houshold We ought therefore to know them that haue begotten vs in the Lord and haue bin Instruments of our conuersion These examples serue as a reproofe against those that neuer had knowledge either of the time when or of the place where or of the maner how or of the person by whom they were conuerted and begotten againe as new borne babes in Christ that neuer had the feeling of this grace of regeneration This is a wretched condition and a fearfull signe that they sauour stil of the flesh and lie in the corruptions of the old Adam and knowe not what a second birth meaneth Thus it was with Nicodemus a Iohn 3 1 3 4 a man of the Pharisies a Ruler of the Iewes and a Teacher of Israel when Christ had taught him That except a Man be borne againe he cannot see the Kingdome of God hee answered How can a man be borne which is olde Can hee enter into his Mothers wombe againe and be borne We see in al Churches there is an order appointed and to good purpose that a note should bee taken and a Register kept of our birth and the birth of our Children If there bee a good vse of this much more benefit and comfort shal we find by the recording of our second birth of our life in God and our dying to sinne by remembering the time the place the party other such like circumstances to the euerlasting peace of our owne Consciences by whom we haue beene brought to this life And indeede it is vnpossible that euer we should reioyce at the conuersion of a sinner except wee haue learned to conceiue great ioy and gladnesse when our hearts are opened and softned to receiue the Graces of God into them Vse 4. Lastly seeing we are to reioyce at the good of our brethren wee must from hence be drawn to an higher and farther duty Namely to giue thanks to God for them as for the blessings bestowed vpon our selues It is our duty to craue of God such thinges as they want and to giue him the praise for such things as he hath bestowed vpon them Our ioy must not be carnal but our reioysing must be in the Lord. If then we order our ioy and gladnesse aright it will lift vs vp to behold and consider from whence al good things proceed We oftentimes receiue at the hands of God many good guifts but neuer remember to returne vnto him the praise So it falleth out that diuers will seeme ioyful and glad at the prosperity and happinesse of their brethren who neuerthelesse are tongue-tied neuer open their mouths to giue glorie to the giuer and granter of them We must therefore know that it is our duty to render thankes to God for his benefits vouchsafed to his people And this is a notable signe and token whereby we may try and examine what our mirth and gladnesse is and whether it bee rightly ordered and disposed or not If it be Spirituall and not Carnall Holy and not Prophane Heauenly and not Worldly it will stirre vs vp to cast vp our eyes and hearts to the Father of Lights acknowledging al to come from the seat of his holinesse The Apostle directing the Church what their ioy ought to be saith Phillip 4 4. Reioyce in the Lord alwaies againe I say reioyce This vse which now wee vrge of this Doctrine is expressely confirmed and concluded in the practise of Iethro as we see Exod. 18 10 11. before remembred vnto vs so soone as he had testified his reioysing at all the goodnesse which the Lorde had shewed to Israell immediately he saide Blessed be the Lord who hath deliuered you out of the hand of the Egiptians and out of the hand of Pharaoh who hath also deliuered the people from vnder the hand of the Egyptians now I knowe that the Lord is greater then all the Gods for as they haue dealt proudly with them so are they recompensed Thus Moses declareth that the great workes and wonders that God had shewed to Israell wrought great ioy of heart in Iethro his Father in Lawe but he rested not there nor stayed in an outward reioysing his ioy did end in thankesgiuing which sanctifieth all our mirth and gladnesse For if our mouths be filled with laughter and our tongue with ioy and yet God bee shut out of our minds there is nothing in vs but pride and prophannesse of hart Then is our mirth true mirth and our ioyfulnesse true gladnesse when God is al in all when we acknowledge him to bee the author of it This appeareth in the people b Ps 126 1 2 3 when God brought againe the captiuity of Syon They were like them that dreame and became very ioyfull Then said they among the Heathen The Lord hath done great things for them the Lord hath done great things for vs whereof we reioyce Where we see that their ioy of heart was accompanied with giuing of thankes The like wee might say of Melchizedek King of Shalem and Priest of the most high God who met Abraham returning from the slaughter of the Kinges and blessed him saying c Gen. 14 19. Blessed art thou Abram of God most high possessor of Heauen and Earth and blessed be the most high God which hath deliuered thine enemies into thine hand This reproueth those that know no ioy but that which is fleshly like vnto themselues who as they are carnall so they reioyce in nothing but that which is carnall The end of this ioy is heauinesse It is the faithful onely that are of God in Christ Iesus that can truly reioyce and be merrie from the heart as for the ioy of others it is but from the teeth and tongue outwardly it commeth not from the inward parts This the Prophet teacheth Psal 32 21. and 33 1. Be glad ye righteous and reioyce in the Lord and be ioyfull al ye that are vpright in heart Thereby declaring that the vngodly and prophane men of the Worlde haue nothing to doe with this gladnesse whereof wee speake their ioy is not in the Lorde but in the
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
in Gods Mercie by the example of those that were called at the last houre of the day Marke that so soone as the theefe and Laborers were called u Math. 20. 7. by by they repented the reason why they turned from their sinnes no sooner was because grace was no sooner offered vnto them but when God spake they heard his voice when God called they answeared without delay whereas these impenitent persons haue had the meanes oftentimes offered vnto them and yet refuse the calling of the Lord. Thirdly we are to hope the best of our brethren to commend them vnto God to pray for their conuersion There cannot be a greater iniury done vnto them then to passe the sentence of condemnation vpon them and as much as lieth in vs to blot them out of the booke of Life Hence it is that the Apostle saith 1. Cor. 4. x 1 Cor. 4 5. Iudge nothing before the time vntill the Lord come who will lighten thinges that are hid in darknesse and make the counsels of the heart manifest and then shall euery man haue praise of God The secrets of God belong vnto him wee are not to search into them but to adore them Knowing that thou wilt doe euen more then I say This is a confirmation of the former conclusion drawne from a comparison of the greater to the lesse in this manner I doubt not but thou wilt receiue him because thou art ready to perfourme more then I require at thy handes which is amplified and enlarged by an humane testimony I know it well enough Heere then wee may see the good opinion that Paule had conceiued of Philemon that he was willing not onely to graunt whatsoeuer he craued of him but to yeeld more then he required Doctrine 5. The Faithfull being moued to Christian duties haue yeelded more then hath bin required of them The Doctrine arising from hence is this that righteous men being mooued to Honest Charitable Iust and necessary duties will yeeld more then men can well request and require them to doe The people of God haue from time to time shewed themselues ready not onely to do what they haue beene commanded but to practise more then hath beene charged vpon them This we see in the Children of Israell when they were required to bring their Offerings y Exod. 35 5 36 5 6. to the Lord with a willing heart they brought too much more then enough for the vse of the worke and the building of the Tabernacle They were not slacke and backward in furthering the seruice of the Sanctuary but zealous and forward in promoting the glory of God and the place of his worship so that they prepared and presented more then was looked for at their handes When Dauid saw that the plague was stayed and the hand of God remooued from him and his people he was willed to go vp and reare an Altar vnto the Lord in the threshing floore of Araunah the Iebusite where the Angell stood being commanded to stay his hand which he desired to buy with his money but Araunah said vnto Dauid z 2 Sam. 24 21 22. Let my Lord the King take and offer what seemeth him good in his eyes Behold the Oxen for the burnt Offering and Chariots and the Oxen for Wood all these thinges as a King he gaue vnto the King True it is Dauid would not accept of this kindnesse nor offer a burnt offering vnto the Lord his God of that which cost him nothing so that he boght the threshing floore the Oxen of him at a price notwithstanding it sheweth the readinesse willingnesse and forwardnesse of this good man to doo more then was required at his hands And as we saw the free-heartednesse of the people at the building of the Tabernacle so we may see the same in preparing for the building of the Temple for when Dauid prouoked thē by word and example to offer freely and said a 1 Chro. 29 20 21. Who is willing to fill his hand to day vnto the Lord The Princes of the families and the Princes of the Tribes of Israell and the Captaines of thousands and of hundreths with the Rulers of the Kings worke offered willingly and they gaue for the seruice of the house of God fiue thousand Talents of Gold c. and they with whom precious stones were found gaue them to the Treasure of the house of the Lord c. So that among them they brought more to the helping forward of the building of the Temple then Dauid looked for The like we see in the practise of the Churches of Macedonia who prouided for the Saints of Ierusalem not onely as they were able but beyonde that which they were able for though themselues were brought to great misery and extreame pouerty yet they fainted not but became so forward that he saith of them b 2 Cor. 8 3 4. I beare them record that to their power yea and beyond their power they were willing and they prayed vs with great instance that we would receiue the grace and fellowspip of the Ministring which is towardes the Saints The Apostle craueth of them a little and they performe much hee beseecheth them to do according to their power and they bring vnto him beyond their power By all these examples as by a Iury of many witnesses it appeareth that the faithfull will not hang backe but be ready to performe and practise more then is required of them they will not do lesse but more then is looked for at their hands Reason 1. Though this truth be plaine in it selfe yet it will bee made much plainer by reasons First of all the obedience of the faithfull will super-abound because they set before them the example of God and delight to come neere vnto him They haue experience of his bountifull dealing toward them he is ready to graunt not onely what they aske but more then they aske They finde him not onely willing to heare them when they pray c Psal 21 3. But forwarde to preuent them with his blessings before they pray When Salomon desired a wise heart to go in and out before his people he gaue him Wisedome Riches Honour Seeing therefore the godly do feele this vnspeakable liberality of God toward them that he heareth before we call and granteth before wee aske and answereth before we request wee ought to resemble our heauenly Father and to put on his Image that we may shew our selues like vnto him in yeelding more at the suite of our brethren then can be required of vs. Reason 2 Secondly the Children of God haue a free and willing minde and seeke to walke before him with a perfect heart And what will not a willing heart do Will it not striue to attaine to perfection When Moses setteth downe the forwardnesse of the people in offering to the Lord for the worke of the Tabernacle of the Congregation he maketh this to be the cause d
Exod. 35 5. 21 22. They had a willing heart And againe Euery one brought somewhat whose heart encouraged him and whose spirit made him willing both men and weomen as manie as were free-hearted came and brought Taches Earings and Rings c. The like is mentioned of Araunah the Iebusite that he had in the seruice of God e 2 Sa. 24 22. The heart of a King Now where there is a free spirit a willing minde and a perfect heart there is no dallying or delaying in the duties of piety and obedience but so feruent and zealous a proceeding that we see men voluntarily inclined to do more then we could desire of them Reason 3. Thirdly their ioyfulnesse in the workes of righteousnesse and godlinesse do exceed the triall of necessity Though the Lorde try his people with manifold afflictions yet they are so farre from quailing and cooling their willing readinesse and ready willingnesse to do according to that they are required nay aboue that they are required that they make the same much more excellent and famous This is the reason expressed by the Apostle that the Churches of Macedonia were liberall according to their ability beyond their ability f 2 Cor. 8 2. Because in great trial of affliction their ioy abounded and their most extreame pouerty abounded vnto their rich liberality Such ioy and comfort do the faithfull take in doing the duties required of them that they think they can neuer do too much or proceed too farre Reason 4. Fourthly they acknowledge all things to be from God and to bee his and therefore they will yeeld freely where he requireth and what hee requireth and as farre as he enableth them to their vttermost strength This maketh striue with themselues euen to out-go themselues The Prophet Dauid acknowledgeth this vpon the practise of a good dutie performed with an earnest and zealous affection he blessed the Lord before al the Congregation and saide g 1 Chro. 29 10 11. Blessed be thou O Lord God of Israell our Father for euer euer Thine O Lord is greatnesse and power and glory and victory and praise thine is the kingdome O Lord and thou excellest as head ouer all c. The same doth the Apostle remember of them of Macedonia h 2 Cor. 8 5. This they did not as we looked for but they gaue their owne selues first to the Lord and after vnto vs by the will of God All these Reasons being laide together and duly considered do perswade to our Consciences this truth that we should shew our selues readie to yeelde more rather then lesse touching those duties that are required of vs. Vse 1. The Vses remaine to be handled First from hence we learne this point that forwardnesse and zeale in good thinges is greatly to bee commended We cannot yeeld more then is looked for at our hands vnlesse we be earnest and feruent in the spirit as men that are led by the spirite True it is there is no warrant to walke without our warrant or to runne too fast without any guide Hence it is that Salomon saith Eccl. 7 18 19. Be not thou iust ouer-much neither make thy selfe ouer wise wherefore shouldst thou be desolate Be not thou wicked ouer much neither be thou foolish wherefore shouldest thou perish not in thy time Meaning thereby that as we should not suffer sinne to raigne in our mortall bodies though we cannot wholly driue it away so we should not seeke a righteousnesse beyond the Law This ouer-much righteousnes was in him who being commanded in the name of God i 1 Kin. 20 35. to smite the Prophet in smiting to wound him refused to obey because it seemed strange vnto him to wound a man that was godly and not guilty of any crime The like is that which Saul did k 1 Sa. 15 21. who being expresly charged and forbidden to saue aliue any persons or Cattle that belonged to the Amalekites preserued the chiefest of the things and the choisest of the Oxen and Sheep to offer vp in sacrifice vnto the Lord. But the one of them was slaine of a Lyon the other lost his kingdome to teach vs that to obey is better then sacrifice to hearken is better then the fat of Rams So then we must vnderstand that albeit we are to be ready to yeeld more then well can be required of vs yet we must not thinke to do more then God requireth of vs. If we speak of the duties that God commandeth we come far short when we haue done what we can we must confesse we are vnprofitable seruants but when we speak of good and Christian duties which our Ministers or brethren craue of vs desire vs to practise we should willingly perfourme more then they aske at our hands Let vs therefore bee feruent and zealous in al lawful and honest thinges It is good alwayes to be earnest in a good thing The Lord abhorreth and detesteth the Luke-warme Laodiceans that are neither hot nor cold but wil spew them out of his mouth If any should deale in our cause for vs we would not haue him deale negligently and carelesly shal we then be remisse and carelesse when we deale in matters that belong to God and our owne saluation Shal we deale as men benummed with cold that seeme to haue no life in them but are frozen-hearted and haue no motion of the spirit of God in vs Let vs not stand at a stay but alwaies proceed forward as Trauellers that hasten to the end of their iourney or as Sea-faring men that thinke it long vntil they lye at rode in the Hauen as in a safe harbour from winde and weather This serueth to reprooue al those that accuse and reproach others for being too forward and zealous If wee bee not zealous in Religion we are of no religion whatsoeuer we account of our selues Vse 2. Secondly this Doctrine is a comfort to our selues and to other the seruants of God and an occasion of great ioy when as we our selues or others are forward and chearefull beyond expectation in good things A notable example of both is offered to our consideration in the prouision that was made and the furniture that was prouided for the building of the Temple 1 Chron. 29. 9. Where we see that when Dauid himselfe hauing a great zeal and delight in the house of his God gaue of his owne Gold and Siluer and the people and Princes following his example spared no cost and expenses it is said The people reioyced when they offered willingly for they offered willingly to the Lord with a perfect hart and Dauid the King also reioyced with great ioy Againe there is great occasion offred vnto vs to glorifie God to praise his name whensoeuer he worketh this willingnesse in the hearts of his childsen and when we see their zeale to abound and their readinesse to go beyond any request that we can make vnto them
It is a propertie of God to loue Strangers and therefore to be imitated and followed of all that belong vnto him This reason is expressed in the Booke of Deuteronomy Chapt 10 18. The Lord our God is God of Gods and Lord of Lords a great God mighty and terrible who doth t Deut. 10 18. right vnto the Fatherlesse and Widdow and loueth the Stranger giuing him foode and rayment loue ye therefore the Stranger Where we see he vrgeth this duty to loue the stranger mooued by the example of God himselfe who is alwaies ready to helpe him and to defend him so that it ought to bee our desire and delight to study to be like vnto our heauenly Father Reason 3. Thirdly God doth greatly honour such as honour Strangers they haue beene so farre honored by God as that Angels haue entred into their houses been entertained by them and haue blessed them This the Apostle teacheth Heb. 13. u Heb. 13 2. Be not forgetfull to entertaine Strangers for thereby some haue receiued Angels into their Houses vnawares Declaring heereby that they which in the simplicitie of their hearts serue God and comfort his Saintes in the duties of Hospitalitie and other fruites of loue shall obtaine great honour and many blessings from GOD euen more then euer they thought of or could expect at his handes as we see in Abraham and Lot who became the Hoasts of his speciall Seruants most deare vnto him euen the most glorious Angels nay of the Lord Iesus Christ who was among them Thus doth the Lord honour them that honour him Seeing therefore God commaundeth this duty in his word approueth of it by his example and honoureth the performance of it in his Seruants it teacheth that the kinde entertainement of such as are desolate and destitute Strangers poore Widdows or fatherlesse friendlesse and comfortlesse Orphans is an acceptable seruice approued in the eies of God Vse 1 The doctrine being thus cleered the Vses remaine to bee shewed First this declareth that Hospitality is a commendable vertue and a worthy fruit of loue yea an excellent ornament in the Children of God whereby they receiue good report of the Church We see this in Rahab x Heb. 11 31. Who by Faith receiued the Spies peaceably and sent them out another way We see this in the old Man of Mount Ephraim that dwelt in Gibeah y Iudg. 19 20. who wished peace vnto the Leuite and his wife and brought him into his house and gaue Fodder vnto the Asses there they washed their feete there they did eate and drinke and there their harts were merry So the Apostle Rom. 16. commendeth Phebe a deare Sister to the Romans z Rom. 16 2. That they receiue her in the Lord as it becommeth Saints and that they assist her in whatsoeuer businesse she needeth of their ayd for she hath giuen Hospitalitie vnto many and vnto himselfe also Likewise Gaius is commended a Rom. 16 23 3 Iohn 5. to the Host of Paule and of the whole Church yea to bee faithfull to all the Brethren and to Straungers which did beare witnesse of his loue The Church was then in persecution the people of God were often driuen into banishment There were in those daies no Innes to receiue Straungers and to entertaine Trauailers as there were afterward and now are in all places Euery godlie mans house ought to be their Inne to receiue them We loue the truth as we loue the entertainement of those that professe it and suffer for it Especially it is required of vs to make much of the true Ministers of Christ Iesus when we see them made as Straungers to want house liuing maintenance Seeing therefore many troubles were raised through the tyranny of the Enemies against the Saintes so that they were constrained to forsake their Country and Kindred to enioy the profession of the Faith and the peace of a good conscience the Apostles of Christ do oftentimes beat vppon this point and require this duty to receiue such to our houses as the World reiected and accounted vnworthy of the company of men If we do good to these poore members of Christ that b Heb. 11 37 38. are glad to wander vp and downe in sheeps skins and in Goats skins being destitute afflicted and tormented who to saue their liues from the rage of the oppressour and the sword of the persecuter were driuen to hide their heads in Wildernesses and Mountaines and Dennes and Caues of the Earth we testifie our vnfained loue to the truth and to the Bretheren nay to Christ Iesus himselfe as we shall see and shew afterward But if we do good to such as are able to requite it and to such as are linked vnto vs by Kindred or any other band it is no true triall no due proofe no perfect testimony of our charity True it is kindnesse and humanity are good if they be ordered aright and ruled according to pietie and godlinesse but when they extend farther euen to such as are not able to recompence it and to such as are vnknowne vnto vs therein wee make demonstration that we serue God in sinceritie and hold fast the right rule of Charity Such as are at home in their owne Countrey shall finde releefe enough they shall haue Kinsfolke to minister help and succor vnto them according to the saying of the Shunamite when the Prophet said vnto her c 2 Kin. 4 14. Behold thou hast had all this great care for vs what shall we do for thee Is there any thing to be spoken for thee to the King or to the Captaine of the Host she answered I dwell among mine owne people But such as are poore godly strangers are destitute of help they haue neither Friends nor Kinsfolkes they haue neither aide nor fauour shewed vnto them they lie open to all iniuries and indignities The poore Children of God are often exiled and banished from their houses and are as sillie Birds whose nests are taken so that they know not whether to go or what to doe or whom to flie vnto or vnder whose roofe to shroude themselues from the storme and tempest that hath ouertaken them Now the greater their miserie is the more accepted is our charity and the more heauy their persecution is the better accounted is our compassion which shall neuer be forgotten but receiue a reward This is that promise which Christ our Sauiour maketh d Math. 10 42. Whosoeuer shall giue vnto one of these little ones to drinke a Cup of cold Water onely in the name of a Disciple verily I say vnto you he shall not lose his reward Let vs therfore delight in shewing the workes of mercy that GOD may delight in vs and succour the poore Saints that are distressed that we also our selues may finde helpe in time of need Vse 2. Secondly this Doctrine serueth for reproofe First of all of such as think that Hospitality consisteth in feasting and keeping
a note of an vnthankefull heart to obtaine a benefit and not to acknowledge it to receiue a guift and not to praise and commend the giuer This is it which the Apostle teacheth 2. Cor. 1 9 10 11. speaking of the afflictions which came vpon him in Asia whereby hee was pressed out of measure passing strength so that he doubted altogether euen of life We receiued the sentence of death in our selues because wee should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs so that yee labour together in Prayer for vs that for the guift bestowed vpon vs for many thankes may bee giuen by manie persons for vs. In which words he declareth that as he had experience in the time past of the mercy of God in the deliuerance which was giuen vnto him so he hopeth of the like assistance of his spirit if that the Corinthians would be mindfull of him in their prayers Where we see he ascribeth much to their Prayers and yet so much as that he would haue the glory of his deliuerance to be giuen onely to God and thankes to be rendered vnto him A point worthy to be considered of vs and a duty needfull to bee performed by vs. As he hath promised and we haue prayed so when he hath payed hee is to be praised Praise is comely and well becommeth the Saintes of God the want whereof taketh away the comfort and sweete fruite of his blessinges from vs. It is a great offence to be vnthankefull vnto men but farre greater to God in whom we liue and moue and haue our being Wherfore whensoeuer we haue opened our mouthes vnto God let vs returne the Calues of our lips vnto him and neuer shew our selues more ready to ask then we are willing to praise and magnifie the Lord who hath granted that which wee haue asked And heereby we may try our selues whether we be truly thankfull vnto him or not I shall be freely giuen or bestowed vpon you The Apostle in this place vseth a word deriued from grace so that it signifieth to be giuen by Grace Thus the r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is taken in sundry places of the Scripture as Rom. 8. If hee haue giuen vs his owne sonne how should he not with him ſ Rom. 8 32. 1 Cor. 2. 12. Gal. 3. 18. giue vs all things else And 1 Cor. 2. We haue receiued the spirit which is of God that wee might knowe the thinges that are giuen to vs of God So likewise Galath 3. God gaue the inheritance to Abraham by promise The meaning of the Apostle is thus much in effect the Prayers of the Saintes shall preuaile with God and beeing offered vp for my deliuerance shall not returne to them without comfort nor ascend to him without effect nor concerne mee without effect Notwithstanding albeit they shall not goe emptie away but haue their full force and power yet it is to bee acknowledged and Learned that they so obtaine as that my deliuerance is to bee wrought out by the free guift of his Grace not by the merit and desert of your prayers Doctrine 3. The guifts of God bestowed vpon his seruants come from his free grace not frō our deserts From hence wee learne that the guifts of God bestowed vppon his Seruants come from his free grace not from our deserts from his mercie not from our merites from his Goodnesse not from our Worthinesse This is set downe in the second Commaundement of the Lawe Exodus 20 6. where the Lorde promiseth eternall life vnto the Keepers of the Commandements yet they must not looke to obtaine it as a due desert For hee will shew Mercie vnto thousandes to them that loue him and keepe his Commaundements Faith is an excellent guift and a notable meanes to bring vs to eternall life t Iohn 3 36. For he that beleeueth in the Sonne hath eternall life and hee that obeyeth not the Sonne shall not see life but the wrath of GOD abydeth on him We see then the necessitie of hauing a liuely Faith because to beleeue in Christ bringeth with it eternall life yet it is not for the merite of our Faith but for the Mercie of God and the Merit of Christ apprehended by Faith u Rom. 6 23. inasmuch as Eternall life is the free guift of God The like we may say of Prayer we haue a comfortable promise that if we aske we shall receiue if we seeke we shal finde not because our Prayers do deserue acceptation and therefore when Daniell prayed vnto God he confesseth that x Dan. 9 7 8 9 righteousnesse belongeth vnto the Lord but vnto vs open shame because we haue sinned against him Whereby we gather that although our prayers are not without effect yet they preuaile not by any excellency is sound in them and therefore he saith Compassion and forgiuenesse is in the Lord our God albeit we haue rebelled against him Thus also we might perticularly speake of al the good ordinances of God and the good duties that proceede from vs as the sauing hearing of the word the fruitfull receiuing of the Sacraments such like holy exercises of our Religion inasmuch as he doth accept them and is well pleased in the performance of them howbeit not through our worthinesse that doe performe them but thorough his goodnesse that doth commaund them thorough his mercie that doth approoue them thorough his promise that doth receiue them and thorough his liberality that doeth reward them Reason 1. If wee would know the Causes and Reasons why the Graces of God are freely bestowed vpon vs and nothing giuen in our deserts First let vs consider that all matter of boasting is taken from vs and God will haue the glory of his owne workes and the praise of his mercie If he should take anie thing of vs he should loose so much of his owne glory and we would bee readie to ascribe our sanctification and saluation to our owne selues This doth the Apostle set downe at large in sundry Epistles for speaking of Abraham he saith y Rom. 4 2. and 23 27. If Abraham were iustified by workes he hath wherein to reioyce but not with God And hauing shewed before that God accepteth of the faithfull making him iust and without blame by imputing of Christes righteousnesse vnto him he confirmeth it by the end of Iustification which he maketh to be the glory of God saying Where is then the reioysing It is excluded By what Law Of Workes Nay but by the Law of Faith As if hee should say If we were iustified either by our owne Workes wholly only or partly by Faith and partly by workes then the glory of our iustification should be wholly giuen to our selues or at least not wholly giuen vnto God To this purpose he speaketh in the Epistle to the Ephesians
to his fauour and power h 2 Chron. 20 26 27. For they assembled themselues in the Valley of Berachah and there they blessed the Lord then euery Man of Iudah and Hierusalem returned with Iehoshaphat their head to go againe to Ierusalem with ioy for the Lord had made them to reioyce ouer their Enemies The like we might say of Hezekiah The example of the Prophet Dauid is plentifull in this Argument he oftentimes prayseth the Lord because hee had heard the voyce of his petition as Psal 65. O God i Psal 65 1 2. and 98. 1. and 115 1. praise waiteth for thee in Sion and vnto thee shall the vow be performed because thou hearest the Prayer vnto thee shall all flesh come And Psal 98. Sing vnto the Lord a new song for he hath done maruellous thinges his right hand and his holy arme hath gotten him the victory And Psal 115. Not vs ô Lord not vnto vs but vnto thy Name giue the glory for thy louing mercy and for thy truths sake And heereby we may discouer a deepe deuise a dangerous plot and a deceitfull pollicy of the Deuill He laboureth by all meanes to keepe vs from Prayer he cannot abide that we should call vpon the name of our God He will tell vs of k How Sathan worketh to hinder vs from praying the fearefull Maiesty of God to dismay vs hee will suggest our owne basenesse and vnworthinesse to discourage vs he will obiect that others pray not at all yet do well enough that they liue in all abundance and want nothing yet are not so deuout he will tell vs to make vs secure that God knoweth whereof we haue neede before we aske that he needeth not to be put in minde of his mercy and that he cannot forget the couenant that hee hath made with vs. These are subtile baites to intrap vs and mighty stumbling blockes to trip vs and strong tentations to slay vs and by these he oftentimes preuaileth in the Children of disobedience If he cannot obtaine his purpose of vs at the first yet he will not giue ouer but follow vs hard at the heeles till hee hath subdued vs and marke our foote-steppes till he hath ensnared vs. He will say vnto thee when thou preparest thy selfe to pray what needest thou pray at this time Thou art now vnfit thou art without feeling thou hast other businesse to goe about another time will serue as well or better then this when thou mayest be better fitted to this worke For if thou pray without feeling and zeale thou sinnest and thy prayer is abhominable wherefore take heed thou pray not least thou sinne against God Thus he preuailed with Saule when the Priest brought the Arke of God to aske counsell of him what he should doe l 1 Sam. 14 19 Saule said vnto him Withdraw thine hand as if he should say Let vs pursue our enemies I haue no leysure to stand asking counsell of God If he preuaile with vs to neglect this duty at one time he will take aduantage of it so that if he see vs ready to pray afterward he will alledge what needest thou pray yet Thou omittedst it at such and such a time and thou speddest well enough thou hadst no euill or hurt by it why then wilt thou now beginne It will but trouble thy Conscience to be alwaies praying it will hinder thy businesse and cause thee to neglect thy calling yea when thou hast done all thou canst thou shalt get nothing by it but shalt make thy selfe a laughing-stocke and a gazing-stocke to the whole World wherefore it were much better for thee to doe as many other of thy good and honest Neighbours that are not so curious and precise in these matters who are beloued in the World and looke to come to heauen as well as thy selfe Moreouer he will not forget to tell thee that if thou betake thy selfe to this strict course of life it will bring thee into many melancholy dumps and so cast thee downe that thou shalt neuer be merry at the heart This is the Deuils Logicke and Language or rather his sophistry and subtilty and thus he doth discourse and dispute with vs to draw vs away from this duty For well doth he know that prayer is a principall part of our spirituall Armour whereby we are safe garded from him and all other enemies and the most effectuall meanes to kindle in vs the sauing and sanctified Graces of Gods Spirit and therefore when wee cease praying God will stay his hand from blessing vs he will with-holde his graces from vs he will giue vs ouer into the power of our spirituall enemies and renounce vs from being in the number of his Children How Sathan poysoneth our prayers to make them voyde But if he cannot thus farre preuaile with vs but that the conscience of Gods commaundement and our owne dutie will stirre vs vp to this practise then he worketh in vs another way and creepeth vpon vs after another manner Hee will after a sort close with vs and ioyne in the acknowledgment of the necessity of daily exercising our selues in making Prayer vnto God but withall he will foyst in a false finger and tell vs that by deuout Prayer we shall merit saluation and that the moe our Prayers are the greater shall be our merits Thus he mingleth and tempereth rancke Poyson with Prayer so that albeit we vse it we doe abuse it so that it is all one as if we vsed it not Thus he sheweth himselfe to be ready at our Elbow to puffe vs vp with pride and to tell vs that we pray oftner then others better then others with greater feeling then others with greater faith then others with greater zeale and assurance then others Thus he preuailed with the Pharise mentioned in the Gospell n Luke 18 11 12. he stood and prayed thus with himselfe O God I thanke thee that I am not as other men Extortioners vniust Adulterers or euen as this Publican I fast twice in the weeke I giue Tithe of all that euer I possesse o Math. 6 5. I loue to pray in the Synagogues and in the Corners of the streetes p Math. 23 14 but vnder a colour of long Praiers they sought the praise of men and the enriching of themselues and therefore were to receiue the greater damnation And as in the former times of the Church when he could not keepe them any longer in Fornication and vncleannesse as if it were a thing indifferent he taught chastity thereby to destroy chastity and vnder a false praise of single life brought in the detestation of marriage and the practise of incontinency so doth hee perswade Prayer thereby to ouerthrow Prayer For to mooue to pray thereby to merrit and deserue is to corrupt Prayer and to make it of none effect It is the duty of the Minister of God to preach the word it hath the promise of blessing and of great reward but
iudgement of God punishing sinne with sinne and recompencing great vengeance vpon their heads that start from the Faith as a deceitfull Bow and renounce that truth which they haue solemnly professed Let these punnishments be alwaies before our eyes so often as we begin to slake our course and to grow negligent and secure that so we may begin to renew our couenant with God and to recouer our selues from the pit of Apostacy into which we were falling Vse 2. Secondly this Doctrine teacheth the difference betweene those that are truely godly and religious and such as are Hypocrites Such as professe well for a time and afterward slide backe are like the Grasse or Corne that groweth vpon the house top which flourisheth and waxeth greene for a season but it decayeth incontinently and commeth not to any seasonable ripenesse Howsoeuer therefore there be a great likenesse and a neere resemblance betweene the faithfull and the Hypocrite yet God will haue the one discerned from the other and Hypocrisie to be laide open and seene in his colours as it is This is that vse which the Apostle Iohn maketh of this doctrine Chapt. 2. where comforting the Church against the offences and stumbling blocks that were rise and common in those daies and perswading them not to be terrified with the falling backe of certaine he maketh it plain that albeit they had place in the Church as corrupt humours haue in the body yet they were neuer of the Church Whreeupon hee concludeth ſ 1 Iohn 2 19. This commeth to passe that it might appeare that they are not all of vs. Would wee therefore know who are Hypocrites And would we haue eyes to see them and iudgement to discerne them Behold heere a plaine marke and euident token to bring vs to a perfect vnderstanding of them they shall not alwaies deceiue the Church they shall not alwaies couer their faces with the Vizard of holinesse they shall in the end be made euident to all men that euery one may point at them with the finger and say This is an Hypocrite this is a Dissembler this is he that went about to deceiue both God and Man but now he is reueiled that al men may looke vpon him and hisse at him On the other side it is a notable priuiledge of a man truely sanctified to bee constant and continually set vpon good thinges to perseuer in good things and neuer to repent of the doing of them he buildeth his house vpon the rock and therefore no blasts or tempests of temptation can ouerthrow it He receiueth the seede into good ground and therefore it taketh roote downeward and beareth fruit vpward with patience he is carefull to please God in the duties of both Tables both of holinesse and true righteousnesse and therefore he shall neuer be remoued Vse 3. Thirdly seeing many begin well that are as a morning Cloude which is quickly scattered and therefore do not continue we learn not to be offended when we see any or many faint or fall away nor to bee discomforted whē we haue examples before our eies of those that haue professed the saith and beene thought zealous aboue many others who nowe are falne into a deepe or rather a dead sleepe that no life of Gods spirit appeareth to be in them Thus it hath alwayes beene in the Church thus it is at this present thus it will be heereafter When Samaria had receiued the Gospell t Acts 8 13. Simon Magus himselfe beleeued also and was baptized and continued with Phillip wondered when he saw the signes and great Myracles which were done yet notwithstanding this embracing of the faith was but as the flash of Lightning which suddainly appeareth and presently vanisheth as appeareth by his offering of money to buy the Graces of the Spirit u Verse 20 23. and by the answer of Peter denouncing an horrible curse against him renouncing him for hauing any part or fellowship in that businesse discouering the hypocrisie of his hart and manifesting to all men that he was in the gall of bitternesse and in the bond of iniquity The like we might say of Hymenens Phyletus and Alexander x 1 Tim. 1 20. and 2 Tim. 2 17. and 4 14. mentioned by Paule in his Epistles to Timothy they were counted famous and esteemed as Pillers of the Church yet they fell to renounce euerlasting saluation which was purchased for vs by our Lord Iesus Christ Let vs all heerby be wise and warned and take heed that we build not vpon men least the foundation sinking and shrinking downe we fall and perish with it True it is they shall greatly be punished that lay a stumbling-blocke before others giue occasion vnto them to fall to depart from the faith yea it were better that a Mill-stone were hanged about their necke and they drowned in the sea then one of the members of Christ be offended Woe therefore shall be to those that giue a scandall to the Church yet such as follow them and forsake the fellowship of the Saints through their euill example cannot be excused Wilt thou refuse thy Corne because thou seest much Chaffe and Trash mingled with it No man must forsake the Church because hee seeth offences to arise in it euery man must labour with himselfe to be good Corn and then the Chaffe shall hurt vs nothing at all And albeit we see some fall away and make a separation euery day the Church looseth nothing but is made more pure and perfect euen as it hindreth not nor hurteth the Wheat that the Tares wither away When we behold those that were chiefe men reputed as Angels in comparison of others to fall as Lightning from Heauen let vs not be dismayed or discomforted thereby though men turne as the winde and the Weather-cocke let vs stand fast and build vpon the rock that can neuer be shaken Albeit wee may point out thousandes on the one side and ten thousand on the other side let vs not feare the falling of the Church which standeth vpon a sure and certain foundation Thus doth the Apostle comfort Gods people when sundry made Shipwracke of their faith and fell into Apostacy x 2 Tim. 2 19. The foundation of God remaineth sure and hath this seale The Lord knoweth who are his If men shew their frailty and be as a Reede shaken with the winde it is no maruell nor new thing we rest not vpon them we builde not our Faith vpon our Teachers that haue beene the meanes of our conuersion so that if they should reuolt and renounce the doctrine that they haue preached we must not go with them nor follow after them Indeede we should be greeued to see those that seemed forward to turne cleane backward and as we ought to reioyce to see the Church of God encreased so it cannot but trouble vs to haue it diminished notwithstanding this must bee our comfort that God will maintaine his Church and keepe al
in this manner passe them ouer Now let vs handle the perticular Doctrine that ariseth from this Salutation The grace of our Lord Iesus Christ be with your Spirit Amen This is the last clause of the Epistle wherein he wisheth the same that he did in the beginning to wit the grace of Christ If there had beene any more notable or excellent blessing to craue and desire for him then this grace of Christ no doubt he would haue asked it and should haue obtained it for him Hee would haue made some mention of it either in the beginning or at the latter ending or in some other place of this Epistle But seeing we finde no other blessing rehearsed or required beside this grace of Christ it is most certain the Apostle knew no greater or better guift then this grace of christ And indeed he which nameth and commendeth the grace of Christ doth except or exclude nothing which is good for vs or profitable vnto vs either in this life or in the life to come For the grace of Christ whereby we vnderstand the free fauour of God which we by no duties or workes haue deserued or can any way deserue comprehendeth vnder it as it were within the compasse of it euery good thing and euery perfect guift For the spirituall blessings of God as Remission of sinnes Iustification Sanctification and eternall Life doe all flow from this grace as from a Fountaine Now it is called the grace of Christ and that fitly and worthily because he hath obtained it for vs by the price of his owne precious bloud he hath deserued to haue the same bestowed vpon vs. For the grace of God the Father properly belongeth vnto him and Christ Iesus his naturall sonne in whom alone he is well pleased is the Treasure Store-house of his Father by whose hand is bestowed whatsoeuer is bestowed vpon vs. Doctrine 1. Spirituall thinges are to be prayed for and preferred before earthly thinges Seeing therefore the Apostle maketh so great reckoning of this grace that he speaketh of it first and last and remembreth it in the beginning and in the ending and sendeth this Salutation vnto him wee learne from hence that Spirituall thinges are to be prayed for and preferred before earthly thinges they must haue the first place and earthly thinges be set in the last place This appeareth in that forme of blessing which God prescribeth vnto Aaron and to his Sonnes d Num. 4 6 23 24. Thus ye shall blesse the Children of Israell and say vnto them The Lord blesse thee and keepe thee the Lord make his face shine vpon thee and be mercifull vnto thee The Lord lift vp his countenance vpon thee and giue thee peace Heere we see what the Priests and Leuites were especially to craue to wit the fauour of God and his free grace This is plentifully prooued in the Psalmes of Dauid as Psal 4. e Psal 4 6. Many aske who will shew vs any good but Lord lift thou vp the light of thy countenance vpon vs where he sheweth that the multitude call for Riches and Honour and Pleasure and account them the onely good thinges but the godly preferre the fauour of God before all and make it their chiefe felicity And in another place f Psal 80 3. Turne vs againe ô God and cause thy face to shine that we may be saued The Church was now in affliction they wanted temporall blessings yet their chiefe desire was to feele the louing countenance of God to shine vpon them This appeareth farther vnto vs in the Lordes prayer left vnto vs by Christ our Sauiour to direct vs to pray he teacheth and prescribeth this order vnto vs that g Mat. 6 9. we first of all aske such thinges as concerne God and his glory and then those thinges that belong to our selues Thus are the prayers directed that the Apostle Paule maketh and offereth vp for the Churches to which he writeth he craueth aboue all thinges grace and peace he desireth that they might haue h Ephe. 1 7 3 16. Collos 1 9. the Spirit of wisedome and of reuelation that the eyes of their minde may be lightned that they may be strengthened in the inner man Yea this is so plaine and pregnant a truth that the very Heathen in their best meditations haue confessed i Virgil. eclog. 3. A loue principium this that God must haue our first thoughts and the beginning of all our workes who blesseth those that are so begun and giueth vnto them good successe If all these Testimonies produced out of the Old Testament alleaged out of the New and confirmed by the vniforme consent of the Gentiles be laide together wee may gather from thence that in our praiers and iudgements we are to preferre and desire especially and principally spirituall things Reason 1. If any doubt remaine in vs let vs consider the reasons that so it may bee remooued First Spirituall and Heauenly blessings are beyond all comparison more excellent and bring more sound ioy of heart then earthly blessings can doe The Prophet testifieth this by his owne experence k Psal 4 7. Thou hast giuen me more ioy of heart then they haue had when their Wheate and their Wine did abound The thinges of this life are corruptible the thinges of the life to come are incorruptible The Apostle Peter speaking of the inheritance of eternall life calleth it l 1 Pet 1 4. immortall and vndefiled and that withereth not reserued in heauen for vs. But among the earthly Treasures what more excellent then Gold Yet he calleth it m 1 Pet. 1 7 18. the Gold that perisheth and afterward Ye are not redeemed with corruptible thinges as Siluer and Gold from your vaine conuersation but with the precious bloud of Christ as of a Lambe vndefiled and without spot If then all worldly thinges euen those that be most pure and precious be transitory and corruptible they are not chiefly to be esteemed Reason 2 Secondly howsoeuer the wedge of Gold preuaileth much with men and can in a manner doe all thinges yet it is of no force with God it cannot remoue his iudgements or turne away his wrath from vs it cannot redeeme or pay the ransome of one Soule we were boght with a greater price Hence it is that the Prophet saith n Psal 49 6 7. They trust in their goodes and boast themselues in the multitude of their Riches yet a man can by no meanes redeeme his Brother he cannot pay his ransome to God If riches that can doe much could doe this then the richest should be the happiest and the poorest men should be the most miserable But this standeth not with the will and wisedome of God To this purpose the Prophet Ezekiell saith o Ezek 7 19. Zeph 1 18. They shall cast their Siluer in the streetes and their Gold shal be cast farre off their Siluer and their Gold cannot deliuer them in tht
Ibid. Faith is mingled with doubting 110. Many thinke they haue it who want it 108 259. Being weake it is auaileable 285. Not to be had in respect of persons 188 Faithfull are peaceable 110. They are Saints 117. They yeeld more then is requested of them 431. Therein they follow Gods example 432 Faithfull accused of sedition 26â— Whether they can fall away 491 Families of Christians a particular Church 8. being reformed they haue in them persons vnreformed 237. How made obedient 234 Fathers must make their Children religious 43. They are many times murderers of them 44 Famine of the word 214 Famine some are glad of 409 Familiarity with the Saints who regard not 355 Fauour of God cause of all blessings 56. Seeke it aboue all thinges 57 465. Wretched to be without it â—9 Fearefull persons 92 Feeling of Churches troubles 275 Flattring men in sinne 321 Forgiuenesse of offences required 6 245 249. How man forgiueth 247 Fortune 299. Forefathers 42 Forward sometimes fall back 484 Forwardnesse in good thinges 433 Friends are as our owne Soule 26. they will admonish 27 Friendship counterfeit 28 Friends to Princes who are 269. of what sort we must chuse them 326. They haue all things common 350. They must require no more then God alloweth 415 416 Friendship among the Heathen what 352. How it differs from loue Ibid Freedome properly belongs to the godly 115 Fruits of loue to bee shewed cheefely to the Saints 67. And not to the vngodly 325 Fruitfulnesse in good workes 101 Freedome in a Christian wherein 115 G Gaine of soules 482 Gentiles Idolatry and Papists like 63 Gifts to be communicated to the Saints 114. they are of 2 sorts Ibid. the faithfull are Gods Stewards to despense his guifts 114 Giftes receiued must be imployed to the good of others 1 134. Not to their hinderance 138. They must not lye still Ibid. Gifts of God must be stirred vp 133 483 Guifts are bestowed to profit withal 273 Gladnesse See Ioy. Glory of God to be sought in all things 64 147 God loueth a cheerefull giuer 282 God is not the Author of sinne 300 He worketh in sin three waies Ibid. Hee moueth none to sinne 301. He disposeth euer to good the sinnes of Men. 303. He punisheth sin with sinne 486 God heares our prayers two waies 453 God recompenseth outward wants 310 He accepteth no mans person 531. he forgiues the penitent 414 Gods loue reconciles all his Creatures 5â— He loueth all his Creatures and how 86 323. He is not benefited by our well-doing 112 Godly charged wich rebellion 26â— they are friends to the Prince and the reasons 269 Godly must abound in graces 10â— They are most to be beloued 112. they are neuer barren 123. They often dye quickly the reasons of it 303 Godlinesse sweetens the bitternesse of the Crosse 116 Goers backeward 130 Good name hath many enemies 417 Good things must be carefully and earnestly followed 9. Reasons and vses 10 The goodnes of God to vs must be made knowne 142. The benefits thereof 142 143 Gospell cannot be bound 2. It is stronger then the Deuill 2 3. It abolisheth not ciuill ordinances 202. Obedience to them adornes the Gospell 263 Gospell brings peace 264 Gouernment of the tongue 476. Rules to obserue to attaine to it 477 Grace of two sortes 492 It signifieth sometimes the free fauour of God and sometimes his guifts in vs. 48. It is chiefly to be desired Ibid. It sanctifieth all other good things 51 The want of it is a cursse Ibid. It is the foundation of all our happinesse 52 53. Three steps leading vs to finde grace 52. It giueth contentment to the soule 54. Why called the grace of Christ â—92 the more it appears in any the more to be loued 322. 323. It is giuen freely 457 Graces of God are fruites of election 70. Bestowed vpon other they must reioyce vs See Spirituall graces We must grow in them 482. The seate of them is the Soule 498 Griefe to behold the vnregenerate 187 Grief to see any decay in grace 435 436 Grudge not at others good 153 H Hatred betweene Minister and people hinders profiting 193 Helpe of others to be sought 22 Heathen and Christian Religion howe they differ 156 Hearers must performe three duties 219. They must heare the word willingly 287 Difference of hearers 338. It is no common Grace 3â—0 Against hearing false tales 428 Where the Hart is there is our delight 288 Heart and word must goe together 457 Historicall Faith 78 Hindrances of Prayer 460 And of hearing 484 An honour to suffer for Christ 18 Honoring of Saints 145 Honour the Minister 296 Houses of the godly what 38 45. And of the vngodly 46 Housholders must teach their housholds 38. They must first reform themselues 4â— They must bring thir Families to the Church 47 All their houses the Christians sold not 367 368 Hope the best of others 426. It is a property of loue Ibid. Hospitality 440. It consisteth not in feasting 4. 2. It is cheefely required of Ministers 444 Hospitals none among the Heathen 157 Husband and Wife Yoke-fellowes 30 Husbands 328 Hunger after grace one step to it 53 Who are said to hunger 483 Hypocrites 486 I Idol-Shepheards 35 Idle persons haue their gifts diminished 13â— Idolatry of Gentiles and Papist alike 64. Iesting at sin 72 Iesuits enemies to Princes 266. They are Cormorants 340 Iesus what to be learned by it 495 Ignorance 78 90 Ignorant people ready to receiue any Religion â—… Ignorant Ministers 201 Imprisonment for the Gospell 12 13 Implicit Faith 77. Imprecations 175 Imputation of Christs righteousnes 363 364 Instruction profitable 40 Inuocation of Saints 66 Indulgence 1â—6 See Lenity Inferiors owe honor 179. 34 they must be content with their places 335 Iniuries See Reuenge Infirmities obiect not 315 Inferiors not bound to obey in euil 420 Beeing vnbeleeuers they yeelde but halfe obedience 344 Ioy to see the faithfall grow in grace 68 Israell oppressed 330 Interest in his owne good euery man hath 365 Iudge not before the time 430 Iudgement of the wicked touching the Crosse 14 Iustification by Faith condemned by the Papists 102. How Faith iustifieth 103. Paule and Iames reconciled 104 105. It is no doctrine of Liberty 105 K Keyes of the kingdome of heauen 166. How committed to the Minister Ibid. Kindred must be respected 338 340 Kings Nurses to the Church 273 Knowledge necessary 90. where it is not there is no faith 78. Being abused it bringeth iudgement 129 Knowledge of propriety in goods increseth the care of them 367 L Lame persons comforted 311 Law 246 Lawyers 389. Rules belonging vnto them 360 Least measure of grace 482 A Lesson for persecutors 17 Libertines 106 â—99 Lenity in winking at offenders 176 Liberality 160. How bestowed amisse 116 Liberall maintenance to be allowed the Minister 287 Life of the godly often short 308. How the promise is kept to them 109 Loue to be shewed specially to the saints 67. Generally to
but the Labourers are few pray ye therefore the Lord of the Haruest to thrust forth Labourers into his Haruest Where we see he calleth the Ministers of the Gospell Labourers in the Haruest-fielde and gatherers of the Lords Corne. We see what great paines men take in Haruest and how necessary Labourers are when the Corne is ripe and ready to be reaped The Apostle Paule speaking of himselfe and the rest of the Apostles saith q 1 Cor. 3 9. We together are Gods Labourers And in another place r 1 Tim. 5 17 The Elders that rule well is worthy of double honour specially they which labour in the word and doctrine Heerevnto agreeth that which he writeth in another Epistle Å¿ 2 Tim. 2 15. Study to shewe thy selfe approued vnto God a worke-man that needeth not to be ashamed diuiding the word of truth aright All these testimonies teach vs this truth that the office of the Ministery is not so much a dignity as it implyeth a duty it is not onely an honour but a burthen it is not onely a Title of renowne but a work of labour Reason 1. This will better appeare if wee marke the Reasons following First the ordinance of God appointeth that euery calling should eate their Bread in t Gen. 3 19. the sweate of their browes that is should be industrious and painefull in their seuerall vocations whether it be in bodily or in spirituall labour The bodily calling requireth bodily labour the spirituall calling requireth spirituall labour Idlenesse and negligence in any u Ier. 48 10. worke of the Lord is accursed An idle hearer that ioyneth not practise is abhominable a loose and carelesse professor that addeth not obedience is a bad professor Reason 2. Secondly the Ministers of God fight the Lords spirituall battels for vs by their prayers care watchfulnesse faith and the whole Armour of God by opposing and setting themselues against Heritiques Atheists Worldlinges Schismatiques Wicked men and all thinges that exalr themselues against God Is not this a great worke of great labour to resist the budding and growing of so many sinnes as daily rise vp as men that striue with the whole Earth To labour in study in word in doctrine in zeale in watching According to that which the Apostle saith x 2 Cor. 11 27 28. I was often in wearinesse and painefulnesse in watching often besides the things which are outward I am combred daily and haue the care of all the Churches who is weake and I am not weake Who is offended and I burne not How did Moses fight in prayer y Exod. 32 31 and labour in zeale for the people of Israell when hee stood in the gap and stopped the wrath of God that was kindled against them If then we would reason from the generall to the speciall waying the purpose and appointment of God who hath annexed labour to euery calling or consider that the Ministers of the word are the Souldiers of God to fight his battels against sinne and sinfull men in both respects we may conclude that the calling of the ministery is an office of great necessity and of much labour Vse 1. This doctrine teacheth vs and offereth vnto vs diuers Vses First let vs learne to acknowledge the worke of the Ministry to bee a worke of great diligence painefulnesse and labour if it be performed as it ought to be We must keepe backe z Act. 20 27 28. nothing from the people but shew vnto them the whole counsell of God We must lay the Foundation of Religion among them and build constantly vpon it which cannot be done without faithfulnesse If wee take heede to our selues and to all the flocke whereof the holy Ghost hath made vs Ouer-seers to feede the Church of God which hee hath purchased with his owne bloud we shall find our function to be full of labour and sweating to receiue much euill intreating and hard entertainement heere in this World The Apostle teaching the duty of the hearers toward their Ministers saith a 1 Cor. 3 1 2. Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God and as for the the rest it is required of the Disposers that euery Man be found faithfull So he teacheth in another place b 1 Tim. 3 1. This is a true saying If any Man desire the office of a Bishop he desireth a worthy worke Where he sheweth indeede that the calling is a worthy calling but it requireth also worthy labouring This will farther appeare vnto vs if we consider the Titles that are giuen vnto them They are called Builders that are continually busie in building hewing tough Timber and squaring rough stones No Timber no Stones of themselues so vnfit for building as we are by Nature to be coupled together and to grow vnto an holy Temple in the Lord. They are called Souldiers they are alwaies fighting or looking for their enemies and drawing out the Sword of the Spirit c Ephe. 6 17. which is the word of God Is any calling vnder Heauen more necessary then the profession of a Souldier in time of danger And when an assault is made or the battels ioyne is any profession more painefull Sometimes they are called Husband-men Is not the life of the Husband-man a painefull life and is not the ending of one worke the beginning of another Doth not euery season of the yeare bring his seuerall trauell So that no calling is accompanied with more labour and lesse ease Sometimes they are called Watch-men who stand continually on their watch Tower to discry the comming and approaching of the Enemy Sometimes they are called Shepheards abiding in the fielde and keeping watch by night ouer their flocke they are in the day consumed with heate and with Frost in the night and their sleepe departeth from their eyes Seeing therefore the Ministers aie builders of the Lordes house Souldiers in the Lordes Campe Husbandmen in the Lords fielde Watch-men in the Lordes Citty and Shepheardes ouer the Lordes flocke which hee hath redeemed with his precious blood we must all confesse that the Ministry of the word is a worke of great labour if it be discharged aright For this if wee know not by practise wee may see by experience that to study with constantnesse to meditate with earnesse to instruct with diligence to exhort with carefulnesse to reproue with zeale to comfort with cheerefulnesse to conuince with boldnesse to watch ouer the people with a godly d Heb. 13 17. ouer-sight as they that must giue accountes for their Soules to conceiue godly anger and great sorrow for sinne to pray in publike and priuate to goe in and out before the people of God in the doctrine of Faith and in example of life to prepare themselues to handle the word and to deliuer it with power and euidence of the spirit with earnest affections being thus prepared I say to performe all these duties
dooth more consume the inward parts wast the body impaire nature decay strength spend the vitall Spirits and cause them to be subiect to sundry infirmities sicknesses and diseases then any the strongest labour that is vsed among men For this we may obserue that the labours of the body though they bee great maintaine strength preserue the stomacke encrease the appetite and adde vigour to euery part but it is farre otherwise in the labours of the mind they weaken the naturall powers they wast the vitall Spirits and they decay the health of the body Hence it is that the Apostle giueth this precept to Timothy a Minister of the Gospell e 1 Tim. 5 23. Drinke no longer Water but vse a little Wine for thy stomackes sake and thine often infirmities declaring thereby that it often falleth out that the Ministers of the Gospell wich take paines in their callinges are feeble in body weake in strength sparing in dyet and subiect to diseases Vse 2. Secondly seeing the calling of a Minister requireth paines and labour it reprooueth those that be Idoll Shepheards dumme Dogges euill Beasts slow bellies not labourers but loyterers not worke-men but sleepers which make not the calling painefull but gainefull How many are there that enter into this waighty and worthy calling for their owne ease and to follow idlenes and pleasure How many to enrich themselues and to gather wealth The Prophet Esay f Esay 56 10 complaineth greatly of such in his time Chap. 56. 10. Their Watchmen are all blinde they haue no knowledge they are all dumbe Dogges they cannot barke they lye and sleepe and delight in sleeping Let all such consider the greatnesse and height of their excellent caling and remember the honourable Titles whereby they are called that so they may bee put in minde of their duties Let them g Pro. 27 23. be diligent according to the counsell of Salomon To know the State of their flocke and take heede to the heards for Riches remaine not alwaies nor the Crowne from generation to generation And howsoeuer many that possesse the places occupy the roomes and vsurpe the Titles of Pastors doe glory in their calling and account themselues sent of God yet so long as they loyter in the Lords Haruest and will take no paines to winne Soules to God they are but Idols h Psal 115 6 7 8. They haue eyes and see not they haue a mouth and speake not neither make they a sound with their throat they that make them are like vnto them so are all that trust in them True it is they can say somewhat for themselues and can alledge sundry reasons to maintaine their ease and idlenesse i Pro. 26 16. And the sluggard is wiser in his owne conceit then seauen men that can render a reason as appeareth in the example of the sloathfull Seruant who did hide his Maisters Talent notwithstanding if the diligence in their calling be not answerable to the dignity of their office they shall haue the reward of sluggards they shall haue the Talent and gifts which they haue receiued taken from them and the blood of those that perish through their negligence shall be required at their hands Againe it condemneth and conuinceth the senselesse opinion of vaine and vnthankfull men that cry out against the Ministers in euery place accounting their calling easie and themselues idle as liuing by the sweat of other mens browes and receiuing their meanes and maintenance without any manner of paines Albeit this obiection be indeede idle and deserue no answere and that it is in vaine to reason with the belly that hath no eares to heare nor hart to conceiue and albeit I stand in a slippery place because I should be censured to speake rather for our selues then for others and to respect more our owne gaine then the good of others yet somewhat must be said to this foolish and peeuish conceit Indeede I acknowledge freely some are vnprofitable drones that doe not gather but eate the Honny and some idle Shepheards that fleefe the sheepe but feede not the Flocke these I confesse haue their liuing come in easily who indeed deserue no liuing and because they wil not labour they should not eate and woe bee to them if in time they repent not But these men that obiect as before doe exclaime and cry out not against the abuses of the office or the slothfulnesse and negligence of men but against the calling it sefe contrary to the saying of Christ who teacheth k Math. 10. that the Labourer is worthy of his hire and the workeman of his meat and opposing themselues against the ordinance of God who hath appointed the Ministery to be maintained for as l 1 Cor. 9 13 14. they that Ministred at the Altar did liue of the Altar so God hath ordained that they which preach the Gospell should liue of the Gospell As these men are ignorant of this high ordinance of God so they seeme not to know themselues They are so blinde so brutish and blockish that they knowe not by any experience from themselues m There is a labour of the soule as well as of the body that men haue soules and that there is an immediate soule-labour farre greater then bodily labour and likewise a soule-suffering which they shall one day feele if they repent not many waies exceeding and surpassing bodily suffering or any torment that befals the body Remember with mee and consider a little though it bee in an higher degree the sorrow of the Soule that was vpon Christ in the Garden without any the least touch and visitation of the bodie whether it were painefull and laboursome or not n Luke 22 44 When it so heated and crushed him that it caused him to sweat droppes of blood that trickled downe to the ground Many diseases of the body are very painefull and hard to bee borne but the greefe and anguish and horror of the soule is a thousand times more painefull according to that which Salomon speaketh in the Prouerbs o Pro. 18 14. Chap. 18. The spirit of a Man will sustaine his infirmitie but a wounded spirit who can beare it Furthermore there is persecution p Whitae de apontif Rom. quaest 5. cap. 2. of the Soule as well as a persecution of the body and these two are distinguished and differing one from the other For when Tyrants persecute the Church and rage with fury against the Saints their faith is not shaken but Religion then flourisheth most of all as we see when Israell was in Aegipt The greatest slauery and slaughter is when mens soules are corrupted with false doctrine Lastly is the calling of a Prince of a Counsellour of a Noble-man an idle calling because they vse not bodily labour This is as if a man should say q Cicero de Senectute that the Gouernour of the Ship doth nothing in sayling because while some climbe the Masts other walke vpon the
from them God hath giuen them breath and life to doe good to his Church and hee hath lifted vp their heads aboue others in wealth and authority to serue him but they are going out of the World before they know wherefore they came into the World And when they must leaue the World and depart out of it wherein they haue beene but Tennants at will they remember with anguish and terrour of conscience that they haue done nothing lesse then that for which they were sent into it but haue imployed their goods their strength their wit their wisedome their life their dignity and all to oppresse and vex the Church yea to root it if it were possible out of the earth It were good they could in time remember their fore-Fathers Pharaoh Senacharib Ahab Iezabell Iudas Herod and such like Persecutours and Enemies that breathed out threatnings against the Church and as they resemble them in their life let them take heede they follow them not in their death and after their death But let vs that practise better things know that God doubtlesse will remember them in kindnesse that remember the afflicted Saints and cast such off with shame and dishonour that doe despise and despight them We haue a worthy example heereof in Ebed-melech recorded by the Prophet Ieremy i Ier. 38 8 9. 39 16 17 18. who because he intreated for the Prophet and suffered him not to lie in the Dungeon and to dye for hunger through the false suggestions of his malicious enemies God shewed mercy vnto him and deliuered him from the plague that fell vpon the Citty This serueth as an k How the mister is to comfort himselfe in seruing the Church instruction both to the Minister and people If the Minister haue laboured in the duties of his calling and in the seruice of the Church and in the execution of his Ministry and in the feeding of the flock committed vnto him he hath wherein to comfort himselfe he may be assured of his loue vnto Christ and consequently of Christes loue toward him Wee must remember what Christ saide to Peter Louest l Iohn 21 16 17. thou me Feed my Sheepe feed my Lambs So the Apostle mentioning his great paines and troubles and daungers to preach the Gospell that hee seemed as a man eyther distract of his wits or puffed vp with ambition and vaine-glory he assigneth this as the true cause m 2 Cor. 5 13 14. The loue of Christ constraineth vs. If then we consider what loue the Lord hath shewed toward vs or behold how deare his Church is vnto him and with how great a price hee hath redeemed it wee cannot but in the Meditation thereof be thrust forward if we loue him or regard him to performe the duties of our Ministration although they be mightie painefull in seeding in weeding in plauting in strengthning and in comforting according as daily occasion shall be offered vnto vs. But if wee be entred into this calling and do nothing therein but please men and serue our selues and our owne lusts being entred what comfort can wee finde or what reward do we looke for at his hands that hath chosen vs to bee Shepheards and Watchmen Wee must not be like vnto the Prophets mentioned in the Prophet Micah n Mich. 3 11. The Priests of Sion teach for hire the prophets thereof prophesie for Money If then wee haue greater respect to the fleece then to the Sheepe or to the wages then to the worke we serue our selues and not the Lord Christ and he will accept no such seruice at our hands For wee serue our owne bellies but not the Church we fil our purses wee feede not the people Woe o Ezek. 34 1. be vnto such Shepheards should not the Shepheard feede the flocke What will our gaine and glory profite vs at the last day when they must leaue vs and we must leaue them We shall receiue more sound comfort and peace when we shal depart this world and remember what account we are to giue of our paines taken in our calling in our labours vndertaken in the Ministery then in the heaping vp of many liuinges and the getting of much riches If we haue gained but one soule to God he shall stand vp for vs when all the mucke of this earth shall fall downe He shall be our ioy and our crowne when all other delights shall giue vs the farewell Neyther doth this Doctrine and duty serue onely for the comfort of the Minister p How the people are to comfort them selus in seruing the Church but for the comfort of the people that haue endeuoured in their callings to serue the Church and laboured vnfaignedly to seeke the wel-fare thereof They that haue had a sweete feeling of the loue of God are carefull to loue him againe and they that loue him in singlenesse of heart will be enforced and constrained to loue his children and to doe all the seruice they can vnto them They will thinke no dutie too much they will thinke all they haue done all they can do to the Church to bee too little Hence it is that Christ Iesus commending the Church of Tyatira for such good works as were found therein q Reuel 2 19 beginneth with Loue and Seruice First he mentioneth their Loue then he addeth their Seruice to shew that as our Loue must appeare by our fruits of Seruice so all our Seruice must proceede from Loue to those whome wee serue If a man imploy himselfe neuer so dilligently and take neuer so great paines and trauaile with all his power for the peace and good of the church yet if it proceed not from a sincere loue toward them but either from a loue of gaine or a desire of glory or a fame of praise he shall receiue no rewarde at the hands of God This seruice as at all times we must bee ready to make it appeare so especially wee must shewe it in the necessities of the Church When it lyeth vnder the heat of persecution or feeleth the Arrow of famine or beareth the affliction of pouerty and groaneth vnder the waight of these burdens we must remember that we owe our seruice to them as a dutie and that we are the seruants of the Church This shall bee our crowne and comfort in the last day Vse 3. Thirdly seeing God requireth of all true Christians of what condition soeuer they be according to the meanes affoorded vnto them to vse their guifts their power their possessions and whatsoeuer benefits they haue receiued to vse them I say to the comfort and seruice of Gods Saintes it kindleth the affections of Gods people to blesse and praise God for them to speake well of them to pray vnto God for them and to obtain greater blessings for them then they haue bestowed Thus they that doo good to the Church do good to themselues they that giue much vnto them do receiue more and such as haue beene