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heaven_n	pray_v	prayer_n	saint_n	5,346	5	6.7276	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A21041	Tvvo treatises. The one, a most fruitfull exposition vpon Philemon: the other, the schoole of affliction. Both penned, by the late faithfull minister of Gods Word, Daniel Dyke, Bachelor in Diuinitie: published since his death by his brother, I.D. minister of Gods Word	Dyke, Daniel, d. 1614.; Dyke, Jeremiah, 1584-1639.	1618 (1618)	STC 7410; ESTC S100162	203,709	388

of Israel and to bee without God in the world But when once we come to haue fellowship in one and the same Common-wealth of the Communion of Saints then thorough Christ wee haue accesse by one spirit vnto the father euen vnto one and the same father 2. They haue one common mother the Church Gal. 4. 26. Ierusalem which is aboue is free which is the mother of vs all So are they fellow-brethren both by fathers and mothers side Fitly therefore are these two articles ioyned together I beleeue in the holy Catholique Church the Communion of Saints By vertue of the Communion of Saints wee challenge a freedome in that holy incorporation 3. They haue one common elder brother IESVS CHRIST Heb. 2. 11. For which cause he is not ashamed to call them brethren This Communion stands not onely in a brotherhood among themselues but in a common brotherhood betweene CHRIST and the faithfull As the head is not onely the head of the shoulders but of the feet of the leggs and all other parts of the body They haue all one cōmon head 4. They haue all one common inheritance So that this partnership and fellowship doth not onely make them brothers but heerein it goes further for many brethren haue common parents a common elder brother but not the inheritance common their common elder brother makes that proper and peculiar to himselfe But heere there is a communion in the inheritance it being alike common to euery one Hence the faithfull are called fellow-heires Ephes 3. 6. and Fellow-citizens with the Saints and of the houshold of GOD Ephes 2. 19. And IOHN writes himselfe a brother of the Churches and a companion or co-partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Kingdome of IESVS CHRIST Apoc. 1. 9. Hence in CHRIST neither bond nor free c. but hee hath made vs all Kings and Preists to God his father Apoc. 1. 6. Hence IVDE calls it the Common saluation Iude 3. The Saints of God haue all communion in one and the same saluation and Kingdome of God So PETER speakes of himselfe I a witnesse and a partaker 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of glory 1 Pet. 3. 1. 5. They haue all one common profession of the same faith Therefore howeuer faith in regard of the beleeuers application is proper and particular yet in regard of the profession thereof it is called the common faith Tit. 1. 4. To Titus mine owne sonne after the common faith This is that fellowship PAVL mentions Philip. 1. 5. your fellowship in the Gospell Their fellowship stood as in other things so in the common beleeuing receiuing and professing the Gospell Thus are they fellow-beleeuers and fellow-professours 6. They haue all the same ordinances of Gods worship in common and haue a ioynt fellowship and communion in the vse and exercise of them fellow-hearers of the same Word and Gospell Hence that phrase of the fellowship of the Mystery Ephes 3. 9. fellow-partners and fellow-partakers of the same Sacraments Hence the Supper called the Communion The cup of blessing which we blesse is it not the Communion of the bloud of Christ The bread which we breake is it not the Communion of the body of Cbrist 1 Cor. 10. 16. and see the reason vers 17. for we being many are one bread and one body for wee are all partakers of that one bread The Ministers and their Ministry is not their owne nor any mans peculiar goods but the common goods of the Saints in which they are all fellow-partners It was a misse in the Corinthians when they sayd I am Pauls and I am Apollos I am Cephas 1 Cor. 1. they are as farre awry that say PAVL is mine APOLLOS mine CEPHAS mine for all things are yours whether Paul or Apollos or Cephas c. all are yours and you are Christs and Christ is Gods There are but three Lords of all things GOD CHRIST and the Saints and these subordinate each to other So then PAVL and APOLLOS and the Ministers and Ministry of the Gospell the Word and Sacraments are the common goods of the whole Church in which all the Saints are fellow-partners 7. They haue the prayers each of other in common Therefore our Sauiour teaches vs to pray Our father Giue vs this day our daily bread forgiue vs our trespasses Teaching vs an exercise of this fellowship in prayer we are bound to pray for others therfore others haue a partnership in our prayers Heerein is the poorest and meanest Saint of God happy that as he hath the benefit of Christs intercession in heauen so hath he also the benefit of the prayers of all Gods Saints on earth 8. They haue the graces and gifts each of other in common In Grace there is not this meum and tuum we haue no grace hut by vertue of this communion wee are bound to communicate it and to make it common to others what gifts wee receiue others haue a right in them 2 Cor. 1. 11. the gift bestowed on vs for many As once of goods Acts 4. 32. so euer of grace none must say of the grace hee possesses that it is his owne Conduits are not any ones proper goods but are common to the whole towne And PAVL sayes of the Philippians Philip. 1. 7. That they were all partakers or fellow-partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his grace All the graces and gifts that any haue they are but the Church-stocke and part of their treasury in which the whole Church hath a partnership Graces who euer is berusted with the keeping of them are Church-goods in which all the Saints are fellow-partners 9. They haue a partnership in their affliction so that one Christian suffers not without the fellowship of another as the members of the same body haue all communion in the same greefe If one member suffer all suffer with it 1 Cor. 12. 26. Remember those that are in bonds as though yee were bound with them and them which suffer aduersity as being your selues of the body They haue as well a partnership in the crowne of thornes as in the crowne of glory as well in the sufferings as in the Kingdome of CHRIST Reuel 1. 9. I Iohn who am also your brother and companion or co-partner in tribulation and in the Kingdome and patience of Iesus Christ This partnership in afflictions stands both in a fellow-feeling and a fellow-suffering both are ioyned together Heb. 10. 33. 34. Partly whilest yee became companions or partners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with them that were so vsed Now marke wherein they shewed themselues partners with those that were so hardly vsed in afflictions For yee had compassion on mee in my bonds there is a fellow-feeling and tooke ioyfully the spoyling of your goods there is a fellow-suffering Hence vers 23. of this Epistle calls EPAPHRAS his fellow-prisoner fellow-prisoner not in regard of place but of cause and affection yea so neere is this partnership that in regard of their fellow-feeling each in others crosses euen

and execution of their functions when the vniust tyrranny of man hath hindred and difabled them Not onely the gifts of Ministers but their liberties are the gift of GOD. Oh if men knew but this gift of GOD and were answerably thankfull for so great a gift Sathan enuies the Church this gift and it grudges him that any of GODS Saints but much more that any of his Ministers should haue their liberties This hope of PAVLS is set forth by the ground of it through your prayers Euen the greatest and most gracious stand in need of the prayers of their inferiors The greatnesse of Doct. The most gracious need their inferiors praiers mens graces places doth not free them from needing the prayers of meaner ones Nay the greater either places or graces the greater is their neede of others helpfull prayers Sathan followes that policy of the Syrians 1 King 22. Fight neither against small nor great saue against the King of Israel The sharpest brunt of Sathans enmity is bent against those especially whose graces and places are highest in the Church The more Sathans malice is against them the more our charity should bee towards them the greater our charity the more our prayers for them Therefore PAVL often desires the prayers of others Ephes 6. 18. 19. Pray for all Saints and for me 1 Thess 5. 25 Brethren pray for vs. The prayers of inferiours are beneficiall to their superiours whether in outward things as 2 Cor. 1. 10. 11. or inward and spirituall things as Rom. 15. 30. GOD is no respecter of persons hee regards the hearts not the conditions of those which pray vnto him It is not in the court of heauen as in Kings courts where onely the Nobles and great personages may speake for a man poore plaine men can doe a man no good with their petitions But heere it is otherwise the poorest and meanest Christian may do a man a pleasure by speaking for him in prayer to the King of heauen Great comfort to inferiours that GOD hath so ordered Vse 1 the matter among the members of the mysticall body as that the inferiours doe not more neede the gifts of their superiours then superiours neede the helpe and prayers of inferiours The meanest member is of vse in this body Despise wee not then our inferiours but esteeme Vse 2 well of him that hath the least measure of grace Who would despise a fauourite in court whose good word may pleasure him Euen the meanest officer in the Kings house shall be regarded of a petitioner though a better man if hee may pleasure him in his suit Note the duty of the Church towards Ministers Doct. 2 they are to remember their Ministers in their prayers Ministers to be prayed for Therefore PAVL in the closure of diuers Epistles doth not onely pray for them but prayes them to pray for him Neither desires hee this onely for complement in his valediction but desires it to bee done heartily and earnestly in his behalfe Rom. 15. 30 Also brethren I beseech you for our Lords Iesus Christs sake and for the loue of the spirit that yee would striue with me by prayers to God for me 2 Cor. 1. 11. So that you labour in prayer for vs. See Heb. 13. 18. 19. If PAVL an Apostle who had the immediate assistance of Gods spirit stood in such neede of their prayers how much then doe our Ministers now And great reason is there to challenge this duty at our hands 1. In regard of the loue which is due from people And why to Minister People are bound to loue their Pastours Now loue seekes not her owne things Hee that prayes not for his Minister loues him not 2. In regard of their great charge wherewithall they are betrusted A charge of greater worth then all the world the soule of their people The greater the charge the greater the gifts required to discharge it The more graces they neede the more earnest should our prayers be to procure the same 3. In regard of their danger as in the former point They are in danger of Sathans malice hee knowes if he can but with his taile cause these starrs to fall from heauen that hee shall cause the greater darknesse and the greater scandall their corruption in life or doctrine will be exemplary and infectious They are also in danger of vnreasonable men 2 Thess 3. 2. The greater reason that they should bee holpen with our prayers 4. Pray for your Ministers because in praying for them you pray for your selues and procuring their good you procure your owne The better Ministers are the better is it for people many people complaine of the insufficiency of their Teachers and as many Ministers may complaine of the negligence of their people For if they were more diligent in prayer their Ministers would bee more able to preach if they would pray more for them then should they be able to preach better vnto them Quest What be the things wee should begge for them Answ PAVL specifies some particulars wherein he would be remembred As 1. Free and bold vtterance of the Gospell Ephes 6. 19. Col. 4. 3. 4. 2. Free passage of his Ministry 2 Thess 3. 1. 3. Deliuerance from wicked men Rom. 15. 30 2 Thess 2. 3. 4. Other particulars are mentioned Rom. 15. 31. Pray then for all these pray for the guidance and blessing of Gods spirit with and vpon them pray for all such gracious endowments enablements as may fit them for the worke of the Ministry This taxes peoples grosse negligence Some there are that neuer pray for themselues it is no Vse 1 wonder if they pray not for their Pastours for well ordred charity begins at home Others yet pray in and with their families and commend onely family necessities to God without particular mention of their Ministers in their prayers But a worse sort there is that is so farr from praying Vse 2 for that they heartily pray against their Ministers onely out of an euill will at their fidelity They pray they were well rid of them or in steed of praying for them doe curse and ban them with vile imprecations To condemne yet another sort who in steed of praying for vs doe prey vpon vs and are so farre Vse 3 from helping by their prayers that they rather hinder by their vniust molestations More particularly yet obserue The power and efficacy of prayer I trust that Doct. 1 thorough your prayers I shall be giuen vnto you It is a The efficacy of prayer key that wil vnlock as heauen so likewise the prison doore It is not so much petitioning to NERO that PAVL trusts vpon as to the Lord Praier opened heauen Luk. 3. 21. what wonder if it open a prison Prayer prooues the same to Gods children oftentimes that the Angell did to PETER Acts 12. It opens the prison gates and brings them forth Nay the truth is it was prayer rather then the Angell which brought PETER out

Loue. For when wee keepe this our Loue of the Creature within her lawfull bounds then shall wee not onely be well content that God should make a Diuorce betwixt it and vs but we our selues will be readie in case hee commaunds vs to giue a Bill of Diuorcement into it hands willingly to depriue our selues of the same This is that which our Sauiour calls the hating of Father Mother Wife Children and Life it selfe when as wee seeing God calls for them at our hands because wee cannot both keepe them and a good conscience too wee doe willingly resigne them vp Thus did ABRAHAM chearefully sacrifice ISAAC PAVL his life Acts 20. MOSES his honours Heb. 11. thereby plainely shewing that in truth they loued the Lord in these Creatures simply in themselues because they were so willing to forgoe them when God called for them And therefore God himselfe said to ABRAHAM Now I know that thou louest mee Now I see that there is no Creature no not ISAAC himselfe that is able to alienate and estrange thy affections from mee Now I see that howsoeuer thou LOUEDsT ISAAC well yet thou louedst me better and ISAAC onely for my sake when at my commaund thou canst euen hate him Secondly The Apostle conioyning the Loue of Doct. 2 the Saints with the Loue of Christ thereby would teach vs That Christ is to be loued in his Saints Christ to be loued in his Saints and that in truth none loueth Christ who also loueth not his Members for wee may truely say with DAVID Psal 16. 2. Lord my well-doing reacheth not to thee All my delight is in the Saints on Earth The Lord Iesus is in the Heauens We cannot so manifestly declare our Loue to his owne Person but he hath left in his owne stead a most fit Matter for our Loue the poore Saints to be with vs alwayes Whereas if those duties of kindnesse and humanitie which IOSEPH of Arimathea performed to the dead Corps of our Sauiour were arguments of his Loue how much more shall wee declare our Loue vnto him in helping the Church his liuing Bodie his Fulnesse called by the Name of Christ himselfe 1. Cor. 12. specially then when it shall be in ieopardie If the glorified Bodie of Christ in the Heauens were here vpon Earth with vs no doubt wee would be very officious and respectiue of it But alas it is not that Masse of flesh though glorified and vnited to his Godhead which hee so much respects No hee makes greater account of his faithfull Ones amongst vs setting that vpon his owne Skore which is done vnto them Euerie one of these hath hee honoured with his Name as well as the whole Companie of them Psal 105. 15. Touch not my Prophets neither hurt my Christs Vainely therefore doe they prattle that speake of their Loue to Christ who yet are wanting to his Members in their Troubles suffering PAVL to answer for himselfe before NERO and with the Parents of the blind man Ioh. 9. saying Hee is old ynough let him speake for himselfe To such I say If any man loue not the Lord Iesus let him be accursed 1. Cor. 16. Thirdly Obserue who next vnto Christ are to Doct. 3 be loued namely the Saints All men being of The Saints to be loued next vnto Christ the same mould the same humane nature with our selues are to be loued for wee may not hide our selues from our owne flesh But the chiefetie of our Loue is due vnto the Saints that are of the same Spirituall flesh and consanguinitie with vs. Others may not haue the tythe of that Loue they haue Let vs doe good to all sayth the Apostle but specially to the Household of Faith Galat 6. 1. Tim. 5. Hee that prouideth not for his owne is Obiect worse then an Infidell But a mans owne haply may be none of the Saints S. PAVL here seemes to preferre a mans owne though neuer so wicked in our Loue before the Saints If the Question be Whether I must rather helpe my wicked Wife in her necessitie then any godly friend this place to TIMOTHIE sayes My wicked Wife But here the Apostle giues the first place of our Loue next to CHRIST vnto the Saints This Doctrine That our Loue must chiefely Answ respect the Saints is to be vnderstood in an euen Comparison All Saints are not to be preferred before all that are none but those onely that may equally be compared with them as Those of mine owne which are godly must bee loued more then those of mine owne which are not I must loue all my Children Seruants Kinsfolkes but specially those that are Saints But in an vnequall Comparison it holdeth not An vngodly Sonne Wife Brother c. is to be respected before a godly friend that is further off from me and not so neere in bloud Againe though naturall affection may be greater in vs towards our Kinsfolkes wicked then towards strangers godly yet true Christian Loue belongeth to the Faithfull without any carnall respect Neyther must wee measure it so much by outward effects as by the inward affection of the mind It is a Spirituall Loue and is specially seene in Spirituall Things as in the holy cleauing of hearts together in mutuall Prayers Consolations and heauenly Conferences And thus I may loue my Christian friends more then my vngodly Wife or Children though in nourishing of them I suffer them to perish with famine as not hauing sufficient to relieue both Fourthly Marke The Obiect of PHILEMONS Doct. 4 Loue is All the Saints Hee that loueth All the Saints must be loued one Saint truely and because hee is a Saint must needs loue all Though there be diuers degrees of our Loue to the Saints as there be also of their Sanctimonie so CHRIST loued IOHN aboue the other Disciples But if wee loue but one Saint because of his Grace wee must needes carrie the same mind to all Otherwise if louing one wee hate another it is an argument wee loue him not because he is a Saint for then wee should loue the other also but for other respects Here then is condemned that partialitie which IAMES taxeth Iames 2. Fifthly Obserue That the Christians with Doct. 5 whom PHILEMON conuersed are called Saints so the Apostle vsually calleth all that hee writes vnto Wee are not then to restraine this name to the glorified Soules of iust and perfect men in Heauen Certainely vnlesse thou art a liuing Saint thou shalt neuer be a Saint when thou art dead for that Holinesse which is perfected then is begun here Let now those prophane Knaues goe and scorne the Name of a Saint together with all Sanctimonie in the meane time they themselues being scorned by Him that sitteth in the Heauens VERS 6. That the communication of thy Faith may be effectuall in the knowledge of all that good that is in you by IESVS CHRIST IN the former Verse both those effects of PAVLS loue to PHILEMON set downe in the fourth Verse

mother because a mothers counsell whereas so much the rather to be regarded because good counsell from a mother and from a good mother Is shee not thy wife nay a good wife therefore to neglect her aduice aggrauates thy sinne for the more the bonds betweene thee and her the more art thou bound to regard her From hence doth the Lord aggrauate those husbands sinnes Malac. 2. 14. Thou hast dealt treacherously against the wife of thy youth yet is she thy companion and the wife of thy couenant The more the bonds the more their sinne It will not serue the turne therefore to make but a tush at a wiues a soones a seruants a mothers counsell so farre are they therefore from being neglected because such that therefore they are to be regarded because such to whom thou art obliged by so many bonds As fowly also to blame are such whom all the bonds of nature grace reason religion affinity necessity pouerty honesty cannot binde to the works of mercy How many are farre more cheerefull and open handed and hearted in releeuing the necessities of strangers then the necessities of such to whom nature alliance bloud and religion bindes them Hence the prouerb of much kinred and few friends whereas on the contrary by this rule the more kinred the more friends should a man haue One cannot prouoke hard hearts more then by pleading for releefe for their neere poore and religious kinred This was the inhumanitie of the Virgin MARIES kinred for so they were that came together to Bethelem to bee taxed that they would not amongst them afford her the kindnesse of the worst roome in the house being in trauell but though their neere kinswoman yea and the Top-branch of their family Inheretrix of the Kingdom and a gracious woman besides yet notwithstanding all these bonds of birth of grace her present condition and exigent they can bee content against all all humanity and ciuility she should bee deliuered in a stable When the Persian Sages came to Bethlehem they shewed themselues farre more respectiue and they presented CHRIST with gold frankincense and myrrhe Surely if his mother had been among them in Persia they would haue prouided her a better roome then a stable A vile shame that MARY should finde more kindnesse in Persia then in Bethlehem from meere strangers then from those that were neere vnto her in bloud and in religion So IEREMY found more curtesie from the barbarous Caldeans then from his owne people The Iewes imprisoned him the Caldeans gaue him his liberty VERS 17. If thou count mee therefore a partner receiue him as my selfe IF you count me a partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you count me one that hath fellowship or communion with thee if thou count our things common Here then is another argument wherewith PAVL presses PHILEMON to receiue ONESIMVS and it is drawn from a ground of our faith the communion of and betweene Saints So that he pleads here much after that manner Phil. 2. 1. 2. If any communion or fellowship of the Spirit fulfill yee my ioy So heere if any fellowship or communion betweene vs then fulfill my request and as thou wouldest receiue mee receiue him The reason then stands thus If we haue communion and fellowship together in all things then receiue him but wee haue such a fellowship therefore receiue him which conclusion is farther illustrated by the manner how hee would haue him be receiued As my selfe In which reason two things may bee considered 1 The force 2 The ground of it 1 The force of it And that teaches thus much That the communion which is betweene Saints Doct. should make vs respect the Saints So much implies the force of this argument for PAVL reasons from the communion that is betweene them that he ought to regard his request This argument hath a kinde of adiuring force with it for either doe the duties of this communion or in effect thou deniest this communion So Phil. 2. 1. 2. If any fellowship fulfill my ioy that yee be like minded c. As if hee had sayd you professe a communion and fellowship amongst you I adiure you by this fellowship which you professe to performe these duties of loue and peace ABRAHAMS argument to LOT buts much vpon this Gen. 13. 8. Let there be no strife betweene mee and thee for wee are brethren That communion which is betweene Saints should make them faithfull in the performance of all duties that belong to their fellow-Saints If thou count me a partner There is a partnership betweene Christians they are fellow-partners One partner will not wrong another will not hinder another one partner will further and helpe another loue and make much of another Let there be no strife betweene vs no want of loue and duty betweene vs for wee are fellow-partners This language and this practise doth this communion teach 2 The gound of this reason and it implies thus much That there is a communion a fellowship a partnership Doct. betweene Christians by vertue whereof The partnership of Christians and in what it stands they may be sayd to haue all things common There is a double fellowship in which Christians are interessed a fellowship with GOD in CHRIST a fellowship among themselues both ioyned together 1 Ioh. 1. 3. That which wee haue seene and heard declare wee vnto you that yee may haue also fellowship with vs and that our fellowship also may bee with the Father and with his Sonne Iesus Christ And indeede the communion of Saints flowes from the communion with CHRIST Hence those titles of fellowship in Scripture so often in this short Epistle wee haue vers 1. Fellow-labourer vers 2. Fellow-souldier vers 23. Fellow-prisoner and in this verse a fellow-partner And Galat. 2. 9. the right hand of fellowship For the vnderstanding of this poynt two things may be considered 1. Wherein or in what particulars this partnership and communion stands 2. What be the ligaments or bonds thereof 1. The things in which it consists are set downe by PAVL 1 Cor. 3. 21. All things are yours In all things haue the Saints a communion more particularly in these things consists their partnership 1. They haue one common Father Ephes 4. One God and father of vs all Hence our Sauiour teaching vs to pray teacheth vs to say Our father not my father which art in heauen euen in the first word of that prayer putting vs in minde of our communion And heerein this partnership exceedes all earthly ones which though they make other things common to such as are ioyned in partnership yet cannot their partnership make them haue one common father It may make them neere friends it cannot make them brethren as this Christian partnership doth which makes vs all brethren of one father Ioh. 20. 17. I ascend to my father and to your father to my God and to your God Hence these two ioyned together Ephes 2. 12. to be aliens from the Common-wealth