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
feed on Milke as they that are inexpert in the word of Righteousnesse It is a signe of health when men grow in strength and stature and it is a token of the true Childe of God when men grow in grace This is it which the Apostle speaketh to the Corrinthians x 2 Cor. 8 7. As ye abound in euery thing in faith and word and knowledge and in all diligence and in your loue toward vs euen so see that yee abound in this grace also And afterward he saith y verse 24. Shew toward them and before the Churches the proofe of your loue and of the reioycing that we haue of you Likewise Timothy had great praise in the Church who according to the prophesies that went before of him did answer the expectation of the faithful approuing himselfe in the sight of God and men Heerevnto commeth the counsell and commaundement of the Apostle z 1 Tim. 4 15 These thinges exercise and giue thy seife vnto them that it may be seene how thou profitest in all thinges It is a great comfort and encouragement to the people of God to see any the members of Christ to prosper and profit in good thinges On the otherside it ministreth occasion of much griefe and heauinesse of heart to behold the zeale of the Spirit quenched and the light of the Gospell that hath shined in their minds eclipsed If a man should looke vpon the members of his own body and see any one of them shriueled and withered as Arme or hand or Leg not prospering not growing not mouing not receiuing life from the head it would worke sorrow in vs and we would pitty others in whomsoeuer we should see such infirmities In like manner we must be well assured it cannot but greatly greeue the Church of God to behold the parts thereof to begin to faint and waxe feeble to grow groueling downeward when they should cast vp their eyes to Heauen and liue as Cittizens of that Kingdome 22 Moreouer also prepare me lodging for I hope through your Praiers I shall be freely giuen vnto you The order of the words THe chiefe matter of this Epistle concerning Onesimus hath hitherto bin handled and is now finished wherein we haue heard diuers and sundry reasons drawn partly from the person of Paule and partly from the person of Onesimus Now followeth the remainder intended chiefely by the Apostle concerning himselfe For we haue already shewed that the principall scope of this Epistle is double one touching Onesimus which hath thus far beene expounded the other touching Paul himselfe which now commeth to be considered This point is knit vnto the former and hath an euident dependance vpon it and is amplified by a transition in the first words Moreouer also Heereby he doth effectually mooue Philemon and seeketh to obtaine his former purpose For when he heareth that he shall shortly entertaine the Apostle himselfe in his house it must needes kindle a greater forwardnesse and willingnesse in him to graunt his request least hee make him heauy and deceiue his expectation Whereas therefore Philemon might haue thought with himselfe and thus reasoned touching Paules suit It skilleth not whether I graunt it or not he hath beene a most lewd Seruant vnto me and Paule liueth farre off from me he is held in Prison at Rome eyther he will not heare what becommeth of Onesimus or if he doe heare peraduenture he shall neuer be deliuered out of prison but remaine a Prisoner all the daies of his life and therefore I will deal with Onesimus as seemeth good to my selfe These and such like imaginations the Apostle putteth out of his head and telleth him he should shortly looke for his comming vnto him whereby he should know what account he made of his wordes and what obedience he would yeeld to his request Hence it is that for this cause Paule craueth to haue lodging prepared for him rather by Philemon then any other Citizen at Colosse not that he required much prouision and preparation to bee made for his entertainement a Phil. 4 11. Who had taught others and learned himselfe to be content with a little but because by this commaundement as by a sharpe Sword he would pierce the Bowels of Philemon and as by a strong Engine batter the Fort and Bulwark of his heart and throughly perswade him and preuaile with him to receiue Onesimus both into his house and into his fauour In this verse we haue to consider two pointes first a Commaundment secondly a reason whereby the commaundement is strengthened The commaundement is to prepare him hostage and lodging wherein he answereth a double doubt and question that might arise in him and trouble the motion and matter that Paule intended For first he might haue saide I may vse Onesimus as I list Paule is farre enough from hearing of it Againe he might haue thought b Theophil enarrat in epistol Philem. It is well he had such a cause to plead and such a request to make otherwise I should neuer haue heard from him These suspitions the Apostle remooueth when he saith in this place I haue not written for his cause alone but for my selfe that thou make account to be mine Host and to receiue mee into thine House The reason is drawne from the working cause I hope to be giuen vnto you through your Prayers and may be thus frame If I hope to be giuen vnto you by your Prayers then prepare me Hostage But I hope to be giuen vnto you by your Praiers Therefore prepare me Hostage Or rather the latter part of this Verse is the the taking away of an Obiection which Philemon might haue made vpon the hearing of the charge giuen vnto him of preparing him lodging which may be thus supplyed Shall wee looke for thy comming Why Thou art a Prisoner Thou art safe enough from comming to vs and lodging at mine house thou must be content with a cold lodging in another place thou maist well tell vs of thy forth comming but I doubt thou wilt not yet be cōming forth To this the Apostle aunswereth I hope in short time to be deliuered whereunto he annexeth two causes of his hope that he might know it was not builded in the Ayre without foundation but grounded and established sufficiently relying vpon the prayers of the faithfull and vpon the grace and mercy of God The Interpretation of the words This is the order of the wordes Now let vs consider the Interpretation of them as they lye When he saith Prepare me lodging he meaneth the entertainement of Hospitality whereof lodging is but a part The word signifieth al things requisite for the well vsing of a Stranger as receiuing to House food lodging and all other necessaries belonging thereunto whereof many parts are expressed c 1 Tim. 5 10 by the Apostle in the description of the Widdowes that were to be taken to serue the Church in attending vnto the sicke In the next place
them and one with them nay we are ioyned with Christ and made one with him so that the deeper we sinke downe vnder the crosse the more we are likened to the son of God This is it which he teacheth his Disciples g Mat. 5 10 11. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heauen blessed shal ye be when men reuile you and persecute you and say all manner of euill against you for my sake falsly See here a difference between the spirit of God all carnal men All men indeed desire to be happy and blessed in this life in the life to come and they are much deceiued in their iudgement and estimation of true happinesse How many are there that account happinesse to consist in honors pleasures preferments riches friends peace prosperity plenty abundance and worldly dignities and esteeme of troubles afflictions crosses shame persecutions losses as the greatest miseries that can befall the Sons of men But God accounteth otherwise of them and would haue his Saints that suffer for a good conscience to account otherwise of them then the world accounteth seeing the fruits of mens wickednesse are turned to be the meanes of our blessednesse The Apostle Peter teacheth the Church this Lesson h 1 Pet. 3 14. Who is it that will harme you if ye follow that which is good Notwithstanding blessed are ye if ye suffer for righteousnes sake yea feare not their feare neither be troubled Christ our Sauior teacheth that to such belongeth the kingdome of heauen though they be accounted vnworthy of the coÌ„pany of men yet they shal enioy the blessed society of Christ and his holy Angels though they be driuen out of house home yet they shall haue their habitation in the Heauens though they be taunted and tearmed by the most odious names among men yet they shall haue praise and honour of God and their names are written in the Booke of life Vse 3. Lastly we are put in mind by this doctrine of a necessary duty that we faint not vnder the crosse but go boldly forward with our profession vnto the end and reioyce in our afflictions If we did suffer as euill doers as murtherers and malefactors wee could haue no comfort in our sufferings Hence it is that the Apostle chargeth i 1 Pet. 4 15. 1 Pet. 3 17 18 That none of vs suffer as a Murtherer or as a Theefe or an euill Doer or as a Busie-body in other Mens matters But if a Man suffer as a Christian let him not bee ashamed but let him glorifie GOD in this behalfe Many men suffer shame and reproach but it is for their offences in such sufferings we want peace of conscience and comfort vnder the crosse If we suffer as drunkards as robbers as riotous persons we suffer for our merits and deserts we cannot reioyce and be glad when we suffer in this manner But it is better if the will of God bee so that we suffer for well doing then for euill doing for Christ also hath once suffered for sinnes the iust for the vniust that he might bring vs to God Wherefore if God at any time call vs out for the Gospels sake to suffer aduersity let vs heerein reioyce with an exceeding great ioy and neuer be ashamed of the Gospell which is the power of God to saluation vnto all that beleeue Many k Phil. 3 19. there are that glory in their own shame but some are ashamed of their glory We see how many make a mocke of sinne and foame out the froth and scumme of their owne shame they striue who shall exceede and excell one another in drinking in reuelling in whoring in all vanitie and are not ashamed nay they are past all shame It were as great a shame for vs to bee ashamed of our glory as it is for these to glory in their owne confusion and shame Now to endure affliction for the Faiths sake is our glory and honour and therefore let no man be ashamed of it As for those that are ashamed of the Crosse let them also bee ashamed of the Gospell yea of Christ which is the subiect and substaunce of the Gospell Our Sauiour declaring that this must be the condition of all the Seruants of God to be reuiled and persecuted saith l Math. 5 12. Reioyce and bee glad for great is your reward in Heauen for so persecuted they the Prophets which were before you And the Apostle Peter m 1 Pet. 4 13. willeth the Iewes to reioyce inasmuch as they are partakers of Christes sufferings that when his glory shall appeare they may be glad and reioyce For if it bee no shame or infamy to be persecuted and imprisoned for the truth of Religion and the testimonie of a good conscience what greater matter of reioycing can there be offered vnto vs in the midst of our sufferings What greater occasion of gladnesse and cheerefulnesse of heart can we haue seeing the goodnesse of the cause swalloweth vp the disgrace of the crosse and the glory of the Gospel ouer-shaddoweth all the shame of persecution This made the Apostles depart from the councell of the Pharisies n Acts 5 41. Reioycing that they were counted worthy to suffer for the Name of Christ and the preaching of the truth So the Hebrewes are commended o Heb. 10 33 34. Who being made a gazing-stocke by reproaches and afflictions and becomming Companions of them which were so tossed too and fro did suffer with ioy the spoiling of their goods knowing that they had in Heauen a better and an enduring substance Of Iesus Christ c. Before wee heard that Paule entituled himselfe a Prisoner Now let vs see whose Prisoner he was He was imprisoned by the authority of Caesar and the malice of the Iewes yet for the cause of Christ the preaching of the Gospell to the Gentiles The cause of his bands and imprisonment was not the committing of any hainous crime but the publishing of the glad tidings of saluation to the world In this sense that Paul is a prisoner for Christ that is for the confessing and preaching of Christ he cals himselfe oftentimes by this title as Eph. 3 1. For this cause I Paule am the Prisoner of Iesus Christ for you Gentiles These words are taken in this place passiuely not actiuely passiuely in that he suffered imprisonment for Christs cause and was cast into prison for the maintaining of the glory of â—hrist not actiuely as if Christ had put him in prison for in this sense he might be cald the Prisoner of Caesar to whom he had appealed that the enuy of the Pharisies and mallice of the Iewes might be repeaâ—ed and defeated Doct. 3. The persecutions of all true Christians are the persecutions of Christ The doctrine from hence is this that faithfull 〈◊〉 afflicted for the truth may account their tribulations afflictions to be the tribulations and persecutions
Catechizing of our youth teaching of the ignorant reading of the Scriptures singing of Psalmes conferring one with another examining of our people a Math. 13 51 taking an account how they profite comforting them that are weak encouraging them that are willing discountenancing them that are froward and vntoward shewing gentlenesse vnto all suffering the euill and instructing them with meekenesse that are contrary minded Thus doing we shall beginne a Church in our houses we shall erect a temple and Tabernacle vnto God and giue to those that liue with vs and depend vppon vs an entrance into the Kingdome of Heauen But alasse May wee speake and write to many Maisters in our times as Paule doth in this place to Philemon May we truly call their priuate houses little Churches by reason of the exercises of Religion vsed in them Nay I would to God there were not great multitudes swarming among vs which haue such dissolute and disordered houses so farre from being Images and likenesses of a Church that they are liuely pictures of the prophane World and very representations of the Kingdome of darknesse and of the bottomlesse pit of Hell These men howsoeuer they shroude themselues vnder the names of Christians and would bee accounted faithfull men yet it is manifest that they are farre from true Christianitie and from a godly and religious minde For shall they bee esteemed sound and sincere b What the houses of the vngodly are Christians that suffer their Families to bee full of swearing lying railing roysting quarrelling contention and all other wickednesse and neuer goe about to examine them or exhort them to any goodnesse So that it is a very hell to dwell in them a very death to liue in thē a loathsome and stinking person to remaine in them yea a foule and filthy lakes to abide in them wherein all vnsauoury and vnseasoned practises are contained and continued I dare boldly auouch and constantly defend that a man were farre better to thrust his Sonne into a Pest-house or place of infection then to commit him to such Maisters of misrule and teachers of all abhominations most noysome and dangerous to Soule and Bodie where those corruptions are quickly learned which are afterward hardly forgotten and bred in the bone which are not easily remooued out of the flesh We vsually and commonly say of him that liueth in a contagious place Lorde haue mercy vpon him but much rather and farre better may wee say and pray for such as are in leud and vngodly houses Lord be mercifull vnto them and deliuer them from euill For if the plague and pestilence walke among vs and we among them they can but kill the body and make an end of this Mortall life but the contagion of sinne will bring fearefull destruction both vppon Soule and Body and will root out whole Houses and Families wast Townes and Citties and consume vtterly Countries and Kingdomes We see how by the instinct of Nature Parents haue a care to place their Children where they may be well vsed and where they may bee well prouided for that they want nothing but what folly is this to looke to the body and to haue no respect to the Soule To be curious in the least and carelesse in the principall thing To see that the backe bee cloathed and the belly filled and neuer require or inquire how the soule which is the chiefest part bee prouided for and sustained To be angry if they want food for this life and yet to seeme pleased and contented though they neuer tast of that bread and of that meat which indureth to euerlasting life It hath alwaies beene otherwise with faithfull Gouernours and Christian Parents they haue made conscience of their duties to God and their Families It is noted touching Iacob when hee was to goe to Bethell the house of God c Gen. 35 2. he sanctified and prepared his people he reformed and redressed the abuses that were crept in among them before they came to the worship of God Abraham had in his house three hundred and eighteene persons which hee had well instructed d Gen. 14 14. who were ready to aduenture their liues with him in the battell The Apostle giueth this commendation to Timothy That he had knowne the Scriptures of a Childe who are able to make him wise vnto saluation e 2 Tim. 3 15 through the faith which is in Christ Iesus His first yeares as it were the first fruits of his age were seasoned with the doctrine of Christ which was doone by a familiar and easie order of instructing him Our gouernment therefore ouer others must not be a meete ciuill gouernment as the gouernment of most men is but a religious gouernment to feede the soule as well as the bodie to prouide for the life to come as well as for this present life Vse 4. Fourthly it is required of vs to bring our seuerall Families to the publique exercises of Religion of the word and prayers that we may know how to vse and practise these aright within the Walles of our priuate houses It is not enough for vs to serue God alone by our selues and to plant true Religion in our owne hearts but wee must endeuour to bring others to God especially those that are neerest vnto vs. It is not enough for vs nor a sufficient discharge of our duties to goe to the Church our selues and to frequent the places of Gods publike worship f Math. 21 13 to come to the house of Prayer and to attend to the preaching of the word on the Lords day but wee must looke to our Children and Seruants we must haue an eye ouer them we must see that they be not absent but present and when they are present that they attend and hearken to the Ministery of the word and when as they are departed we must know what they haue profited When we send our Seruants to the Market we will see what they bring home and how they haue prouided for our bodies much more when we send them to the Market of their Soules should we require an accounts of them where they haue beene and what they haue done and how they haue heard How many are there among vs that haue a care to come to this place themselues that haue no conscience to looke to their Children whose saluation should bee as deare and as much desired as their owne Yea euen among you that are at this present in this place if diuers were asked Indeed heere you are here you sit but where are your Sons where your Daughters Where are your Man-Seruants where your Maides for whose Soules ye must giue an account what reasonable aunswere could ye make Nay how many are there to be found who if they haue their worke well done on the weeke-daies care not what they do how they behaue themselues or where they become vppon the Sabbaoth day And so they make themselues guilty and partakers of their sinnes through
glory in the names of Christians we would be accounted Christs we take vpon vs the Title of Saints and yet we are not carefull to bring foorth the fruits of Christians and to lead a sanctified life All Trees in the beginning when the world was created were made fruitfull nothing was barren nothing fruitlesse If we be the Garden of God we must be rrees of righteousnesse k Psal 92 13. and beare much fruite euen in our old age Many that are barren in bearing good fruit are too fruitful in bringing forth the vnsauoury fruits of the flesh which the Apostle nameth Gal. 5. who may iustly feare the curse that God l Luke 13 7. laid vpon the Figtree and euery day look to be hewne downe and cast into the fire It is not enough for vs to bee fruitful but we must labour to be more fruitfull It is not enough to bee holy but we must be more holy It is not enough to be Saints but we must encrease in sanctification This the Prophet sheweth in the Psalme m Psal 92 12. The righteous shall flourish like a Palme tree and shall grow like a Cedar in Lebanon Such as be planted in the house of the Lord shall florish in the Courts of our God they shall stil bring forth fruit in their age they shall be fat and flourishing Where we see that Gods Children are neuer void of the fruits of faith but haue them in them to their endlesse comfort Other Trees oftentimes fall to degenerate and grow out of kinde and if they do holde out yet age maketh them decay and dye albeit you digge and dung and water them neuer so much it cannot keepe them from wasting and withering it is not so with the faithfull which are planted in his Church as it were in his Garden euen in their old age they bring forth abundance and store of fruit albeit they bee neuer sold yet they shall neuer be barren but yeeld a plentiful increase being continually watered by the working of the spirit To this purpose Christ speaketh in the Gospell m Iohn 15. 1 2 I am the true Vine and my Father is tâ—e Husbandman euery branch that beareth no fruite in me hee taketh away and euery one that beareth fruit he purgeth it that it may bring forth more fruite And in the Reuelation of Iohn he saith n Reuel 22 11 He that is vniust let him be vniust still and hee that is filthy let him be filthy still he that is righteous let him be righteous still and he that is holy let him be holy still On the other side there is no comfort to prophane persons that are irreligious that are meere naturall men that find no change in them that are not bettered by the meanes afforded vnto them from God that keepe the spots of the Leopard and the skin of the Blackamoore continually vpon them These walk in the flesh and sauor nothing but of the flesh and therefore of the flesh shall reape corruption This is that which the Author to the Hebrewes speaketh o Heb. 6 7 8. The earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meet for them by whom it is dressed receiueth blessing of God but that which beareth Thornes and Briars is reprooued and is neere vnto cursing whose end is to be burned Where hee compareth those that continue in faith and bring forth the fruits of faith to good ground that answereth the labour of the husbandman but such as forsake the faith and a good conscience he resembleth to euill ground these bring foorth nothing but the vnfruitfull works of darknesse as it were so many thornes Thistles and therefore are neer to cursing consuming So the Prophet Esay notably expresseth this p Esay 65 20. There shall be no more there a child of years nor an olde man that hath not filled his daies for he that shall be an hundred yeare old shall die as a young man but the sinner being an hundred yeares old shall be accursed The faithfull in Christs kingdom shal flourish through his gifts be blessed of God but such as are vnfruitfull are accursed albeit they seeme for a time fresh and flourishing yet they are no better in the sight of God then dead carkasses and stinking carrions So that we see there can be no comfort without sanctification Vse 4. Lastly as all they that are in Christ are Saints so it is our dutie to vse the fellowship and to delight in the Communion of Saints abhorring renouncing separating and with-drawing our selues from all vngodly and vnlawfull societies of men in the world The q Psal 16 3. 119 63. delight of the Prophet was in the Saints He professeth himselfe to be a companion of al them that feare the Lord and keep his precepts The coniunction communion of the faithful is threefold in piety in amity in glory In piety because the harts of the faithful are ioyned together in faith in the feare of God In amity because they loue togither as children of the same father knowing that heerby we shal be known to be the disciples of Christ if we loue one another In glory because they are heirs of the same kingdom where are many mansion places prepared for theÌ„ If we desire to be partakers with the children of God in eternall happines in the heauens as al men wil seeme desirous of blessednes we must be vnited to them in a godly life in Christian loue we are willing to hear of felicity but we care not for the practise of piety or for walking in charity Balaam that was hyred with the wages of iniquity to curse the people of God wheÌ„ he saw the goodly order among them cried out r Num. 23 10 Let my soule die the death of the righteous and let my last end be like his He desired to communicate with the godly in eternal life but he would not ioyn with them in a reformed life But it is necessarily required of vs to be linked to them in loue to be of one heart and to be ioyned with them in godlynesse to be of one faith if euer we look to enioy with them the same inheritance of immortality Such therefore as will neyther be friends and familiars with them but hate and abhor them worse then a Dog or a Serpent nor be Worshippers of God with them reforming their liues repenting from Dead-works but follow the lusts of the flesh with greedines and draw iniquity as with cartropes must know that they shut out themselus from the kingdom of heauen shal not ascend with them into the mountain of God Now as the faithful delight in those that are faithful and the godly in such as are godly so they account it a great griefe to be among the vngodlie where they shall see much iniquity and heare God dishonored feel themselues many waies indangered This made
in our way The third reproofe Lastly it reproueth such as refuse to giue them sufficient maintenance and do barre them of that competent and conuenient portion that God hath allotted vnto them in his worde For if such as haue spent their strength to bring vs vnto God ought aboue all others to be regarded of vs and haue a worthy recompense of their labours surely they deserue to be checked and controlled that deale niggardly toward them who haue kept back nothing from them but reuealed vnto them the whole Counsell of God Wee see in this place what the Apostle Paule challengeth at the hands of Philemon whom he had won to the Faith he accounteth him to owe vnto him all that he had so that if he should giue vnto him all the substance of his house nay his owne life it were but due it were but a debt that he owed vnto him He that hath ransomed a prisoner out of the hands of the enemies hath iurisdiction and authority ouer him and may worthily claime whatsoeuer he hath He that hath saued the life of his enemy in battell and made him captiue is wholly at his disposing that hath taken him In like manner such as haue pulled vs out of the fire of hell out of the Iawes of death and out of the slauery of Satan the Prince of this world that ruleth in the hearts of the Children of disobedience may by a Diuine and humaine right reape our temporall things and require to be sustained and maintained by vs. Might not he be registred for a most vnthankefull person to all posterities that shall come heereafter that would suffer him to want that hath fed him that hath nourished him that hath preserued his life Who doth not cry out against Pharaoh and the Egyptians x Exod 1 8. who forgat Ioseph a great Benefactor to their whole Land that prouided much Corne in the plentiful yeares and saued the liues of many thousands by his labour and industry So likewise what a shame is it to suffer such worthy Instruments of our good to lack and suffer hunger Vndoubtedly they deserue to be forsaken of God and all good men that forsake those that are their Fathers in Christ and instructers in Christianitie Notwithstanding this blemish and reproach sticketh neerer vnto many men now liuing then the skin vppon their backes which brandeth and blotteth them as with a coale of perpetuall infamy who being brought to knowe themselues to see their owne sinnes to vnderstand their secret offences to make Conscience of their wayes to come to true repentance and to begin to set their footing in the kingdome of heauen by the blessing of God vpon the labours of his Ministers yet haue no consideration of them are not greiued nor ashamed to see them want and to liue in necessity but haue forgotten all the comfort that they haue receiued and shut vp the eyes of their compassion from them So often as I consider the former times of mens zeale and forwardnesse that being drawne to a loue of the truth became Instruments to draw on others and compare the same with the present estate of things we may seeme to liue in a continuall Winter and vnder a frozen Climate wherein appeareth nothing all the yeare long but Frosts and Ice and cold and Haile and Snowes couering the Mountaines and Valleyes without any Spring or Summer without any heate or growing or flourishing of any thing For I remember how many being touched with a terror in Conscience and feeling the burthen of their sins more heauy then Lead pressing them downe to the nethermost Hell could finde no comfort in their pleasant Companions in their delightfull pastimes and in sweet Instruments of Musicke all these were tedious and bitter and wearisom vnto the flesh one word of comfort from the mouth of the Minister was as Balsam vnto them to refresh their faint and feeble spirits by whom they were raysed vp But now liuing in peace and prosperity they are fallen asleepe they remember not the kindnesse they haue receyued and the consolation that they haue tasted and can both heare and see their misery and almost beggery that were the greatest meanes of their bringing them from the greatest misery and slauery that can be imagined For what greater bondage then the bondage of sinne of Satan and of Hell It is a great reproach to see a Christian Brother to begge his Bread or to craue releefe of others a faithfull Minister is a Christian brother and more then a Brother yea a Christian Father whose Children in the faith ought to giue him maintenance in the flesh It is truely saide by the Apostle y Gal. 6 6 7. Let him that is taught in the word make him that hath taught him partaker of all his goods Be not deceiued God is not mocked for whatsoeuer a man soweth that shall hee also reape To this purpose he speaketh in another place z 1 Tim. 5 17 18. Deut. 25 4. Math. 10 10. The elders that rule well let them be had in double honour especially they which labour in the word and Doctrine for the Scripture saith Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne And The Labourer is worthy of his wages It is a great shame to the people of God that such as are conscionable in their Callinges and are as faithful Stewards distributing to them in the family such store as they haue prouided should complaine for want of maintenance and a liberall pension in temporall things The Apostle Iames teacheth a Iames 5 4. That the hyre of the Labourers which haue reaped their fields which was of them kept back by fraud cryeth and the cries of them which haue reaped are entred into the eares of the Lord of Hoasts The Ministers of God are his Labourers and labor for vs to gather vs as good Corne into the Lords Barne if then wee detaine from them the Bread that they should eat and the fleece of the woll wherewith they should be cloathed and the fruits of the earth whereby they shold be maintained This is a crying sinne and will neuer cease vntill it haue brought downe Gods iudgements vpon our selues and our substance Vse 3. Thirdly seeing the benefits brought vpon vs both vpon our bodies and soules by the meanes of the Ministry can neuer be worthily esteemed and sufficiently expressed it serueth to instruct vs in the necessarie duties of our obedience euen to testifie our loue to the truth by reuerencing and respecting them that are as the Lordes Messengers to bring the trueth vnto our doores This the Apostle commendeth vnto vs in the Thessalonians b 1 Thes 2 13 For this cause also thanke we God without ceasing that when ye perceiued the word of God which ye heard of vs ye receiued it not as the word of men but as it is indeed the word of God which also worketh in you that beleeue Where we see
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
of the safety of the whole Family It is a great profite and aduantage to do a thing in season On the other side it is the note of vnwise and wicked Women to drawe their Husbands to all wickednesse and outragiousnesse to further them in impiety and vngodlinesse and consequently to hasten their owne and their Husbands ruine and destruction If there be any sparke of godlinesse they are as water to quench it in their Husbands An example hereof we haue in Iezabell when Ahab longed after the Vine-yard of Naboth and could not obtaine it so that he came to his house heauy and in displeasure did she perswade the Kinges heart to bee content Did she tell him he had enough or moue him to suffer Naboth to enioy his possession in peace No as if hee had not beene of himselfe mad enough she pricketh him forward shee saith vnto him h 1 Kin. 21 7. Dost thou manage the Kingdome of Israell Art thou fit to be a King I will giue thee the Vineyard vp eate Bread and be of good cheere The like we see in the Wiues of Salomon that were Heathen they turned away his heart from God and prouoked him to set vp Idolatry When Mordecai refused to bow downe to Haman and to giue him the honor that was due to God i Ester 3 5. 5 14. he was full of wrath so that the glory of his Riches the multitude of his children the fauour of the King the greatnesse of his honour the aduancement of his Name did nothing auaile him so long as hee saw Mordecai the Iew sitting at the Kinges Gate Did his Wife perswade him to be patient Did shee shew him that fauour is deceitfull that wealth is vncertaine and that honour is as a blast of winde yea lighter then vanity it selfe No shee moueth him to set vp a tree of fifty cubits high and to speake to the King that Mordecai might be hanged thereon It is great meanes to goodnesse to delight in good company It is a great allurement to wickednesse to follow euill company A day-companion is strong to draw men to all impiety but the Night-companion is stronger and preuaileth farther and oftentimes bringeth to the hight of all iniquity Vse 3. Lastly as the consideration of the Name beeing made to bee Helpers putteth Wiues in minde of theyr dutie so it teacheth all men two thinges First they must remember that it standeth euery one vpon to haue a care in his choice and match to get such as may brooke their Names and be indeed Helpers and not hinderers vnto them It is the greatest calling that wee can enter into and a band neuer to be broken Therein standeth the comfort or discomfort of our whole life It is is our duty to be carefull to marry in the Lord that Christ may bee bidden as one of our Gueste and not shut out of our meetings It is a prophane marriage where he is not entertained and wee can looke for no blessing to come vpon such assemblies The Apostle teaching That the Wife is k 1 Cor. 7 39. bound by the Law as long as her Husband liueth and that her Husband being dead she is at libertie to marry with whom shee will he addeth onely in the Lord. The same Apostle chargeth vs Not to be vnequally yoaked with the vnbeleeuers l 2 Cor. 6 14 15. because there can be no fellowship betweene righteousnesse and vnrighteousnesse no communion betweene light and darkenesse no concord betweene Christ and Belial Such vnequall marriages between the Sons of God and the Daughters of men m Gen. 6 1 2. brought an vniuersall floud vppon the Earth How greatly God detesteth this the Prophet Malachi declareth Cha. 2. 11. Iudah hath transgressed and an abhomination is committed in Israell and in Ierusalem for Iudah hath defiled the holinesse of the Lord which hee loued and hath marryed the Daughter of a strange God This condemneth such matches as are sought out for beauty for riches for honours but no mention made of godlinesse or of Religion The chiefest things to be respected are not wealth and such outward things of the world for a man may be aduanced in his estate this way and yet in the end be cast downe to hell Secondly such as haue receiued by the blessing of God such helpers and comforts of their life must learn to loue and delight in such wiues as in those companions that God hath sent them This dooth Salomon n Prou. 5 19 20 21. teach Reioyce with the Wife of thy youth let her be as the louing Hind and the pleasant Roe let her breasts satisfie thee at all times for why shouldest thou delight my Son in a strange Woman or embrace the bosome of a Stranger For the waies of man are before the eyes of the Lord and he pondreth all his paths Where he teacheth that the delight that the married folke ought to take one in another is a notable preseruatiue to keepe them from vncleannesse They must confesse that it is God that hath knit them together in such wise that the one should not desire to be separated from the other The Apostle writing to the Ephesians o Eph. 5 25 28 29. willeth Husbands to loue their Wiues as Christ loued the Church and gaue himselfe for it and sheweth that men ought so to loue their Wiues as their owne bodyes So that hee which loueth his Wife loueth himselfe for no Man euer yet hated his owne Flesh but nourisheth and cherisheth it euen as the Lorde dooth the Church And to Archippus our Fellow-Souldier c. Hitherto of the two first persons to whom the Epistle is sent to wit Philemon and Apphia the Husband and the Wife Now followeth the third person who was the Pastour of the Church described by his propper Name Archippus and by his Office a Fellow-Souldier True it is all Christians in this life are Warriours and fight the battels of God against sinne the world and the Deuill and so may bee called Fellow-Souldiers in as much as they are members of the Militant Church yet the Ministers of God are in a peculiar and speciall manner so called because they are as it were the Captains Standart-bearers to go before others and to order the battell This Title to be called a Souldier is a borrowed speech for their Weapons are not carnall and importeth great labour and much trouble it signifieth the necessity of the calling and pointeth out the danger and opposition that is made against it Doct. 7. The calling of a Minister is a painfull needfull and troublesome calling The Doctrine from hence is this that the calling of a Minister is paineful most needefull and a troublesome calling resisted and opposed against by Sathan and wicked men When Christ saw the people scattered abroad and dispersed as Sheepe without a Shepheard he had compassion vppon them and saide to his Disciples p Math. 9 37. The Haruest indeede is great
Answer I answer It is a generall rule in all Arts and true in Diuinity That which is vnderstood is not wanting So then the holy Ghost the third person in Trinity is not omitted though not expressed for he must of necessity be vnderstood who proceedeth from them both namely from the Father and the Sonne Christ saith in his m Iohn 17. Prayer This is eternall life to know thee to be the onely true God and whom thou hast sent Iesus Christ yet the holy Ghost in this place is not excluded from both the persons but included and comprehended together with them for these three are one n Iohn 5. as the Apostle teacheth Thus much touching the order and meaning of the words Now let vs proceede to the obseruations out of the same and then come to the Doctrines Obseruations out of this ver The obseruations out of this verse containing the salutation are not many which we will point out First of all we see the matter of his Prayer what it is he asketh not the fauour of Men but of God he craueth not earthly and worldly peace but spirituall and heauenly True it is the fauour and good will of Men the outward peace and tranquilitie one with another are worthy and excellent guiftes but the free and fatherly fauour of God together with peace with GOD the Father beeing reconciled vnto vs in his deare Sonne are much to be preferred in our desires Heereby wee haue that peace o Phil. 4 7. of conscience which passeth all vnderstanding which teacheth vs to rest in God as in a most louing Father with all confidence and assurance Secondly as wee learne cheefelie to aske spirituall blessings so wee see what blessings among such as are spirituall are the principall and predominant to wit the fauour of God and peace of conscience He that is possessed of these two hath an hid Mine of Treasures with which all the Wealth and Riches of the World are not to bee compared vnto For these blessings are heauenly are spirituall are eternall whereas the substance of this World is Temporall is Transitorie is corruptible The Worlde it selfe must passe and vanish away and all these earthly things must decay and perish with it Thirdly the Apostle in some of his Epistles vseth three wordes p 1 Tim. 1 2. and 2 Tim 1 2. 2 Iohn 3. Grace Mercy and Peace heere hee contenteth himselfe with naming two Grace and Peace omitting and leauing out Mercy wherein there is no contrariety or diuersity for as much as Mercy is included vnder Peace For by Mercy is vnderstood our Iustification which consisteth partly in the forgiuenesse of our sinnes and partly in the imputation of Christs righteousnesse which do bring true peace with them Fourthly we see from whom hee asketh all these to wit first from God the Father to teach that he is the Authour of euery good giuing and perfect guift If then we stand in neede of them we must goe to him we must aske them of him we can receiue them of none but of him q Iam. 1 5 17 as the Apostle Iames teacheth Fiftly we see that to God the Father he ioyneth Iesus Christ for all blessings are bestowed vpon vs through Christ the Mediator of the New Testament God the Father is the Fountaine Christ is the Pipe or Cunduit by whom they are conueied vnto vs. He that hath not him hath not the Father Hee that is not in him remaineth in death Hence it is that the Euangelist saith r Iohn 3 36. He that beleeueth in the Sonne hath euerlasting life and hee that obeyeth not the Sonne shall not see life but the wrath of God abideth on him Sixtly obserue the Title giuen vnto him he is called the Lord of his Church it is a Kingdome whereof he is the Prince it is a Citty whereof he is the Gouernor it is an house whereof he is the Maister it is a body whereof he is the head So then all obedience is due to him and all men how great soeuer must acknowledge his Lordship ouer them Lastly in that he craueth grace and peace from Christ our Lord as well as from God the Father it confirmeth our Faith in a Fundamentall point of Christian Religion touching the Deity of Christ n Phil. 2 6. Who is GOD equall with the Father against the Arrians and other Heretiques that deny his Eternity For seeing hee giueth grace and peace as well as the Father we conclude him to be true God Co-eternall and Co-equall with the Father Grace c. This word in the Scripture hath two significations the ignorance whereof hath bred great errour and be one the occasion of stumbling in the Church of Rome First it signifieth Gods good will and fauour Secondlie some guift of God freely bestowed which is grace of his grace and so the o Rom. 5 15. Apostle doth distinguish the grace of God from the gift that is by grace In this place we must vnderstand not any particular gift of God infused into vs as faith hope loue and such like but the free fauour and loue of God whereby he accepteth of some in Christ for his owne Children for wee see heere it is discerned and distinguished from peace which is a guift of Grace and therefore cannot signifie the same thing This grace and good will of God is the Fountaine of all Gods blessings and the foundation of all mans happinesse All that we haue is of Grace it is the beginning of all good thinges in vs. Our p Rom. 11 5. 2 Tim. 1 9. Rom 3 24. Ezek. 36 27. Ephe. 2 10. Rom. 6 23. Election Redemption Vocation Iustification Sanctification Glorification is of grace onely we can ascribe nothing to our selues Now in this Diuine Salutation and Apostolicall Benediction mark that the Apostle beginneth with this grace Doct. 1. The free fauor of God is of vs chiefely to be desired From hence we learne that the fauour of God is to be sought for aboue all other thinges The free grace and vndeserued loue of God is the first and highest and onely cause of all blessings is aboue al things to be desired and intreated at the hands of God Consider the example of Dauid Psal 4. Many say q Psal 4 6. who will shew vs any good But Lord lift thou vp the light of thy countenance vpon me As if he should say let worldly men seek what they will and let them place their happinesse in riches pleasures and vanities but my desire is after thy loue and fauour aboue all Hence it is that he calleth and accounteth God his portion r Psal 16 5. 18 2. his lot his inheritance his rocke his refuge his shield and Castle of defence to shew that all his ioy was in Gods fauour all his comfort in Gods loue and that he preferred his grace before all thinges in the world besides This affection is also expressed in the
instruction the Angels are our Watchmen the heauen is our happinesse Christ is our Sauiour God is our Father all thinges are fauourers and furtherers of our saluation It is a comfort of all comforts that we are at peace with God that he is our friend and that hee hath no controuersie against vs. If God were against vs who should bee able to stand for vs or dare take vpon him the protection and defence of vs But beeing iustified by Faith we are at peace with God It is a great blessing to be at peace with men but it is a greater blessing to be at peace with God We are at peace with the blessed Angels r Hebr. 1 14. Who are all ministring Spirits sent forth to Minister for their sakes which shall be heires of saluation They guard vs from dangers they carry vs as a Nurse doth her Childe in her Armes that we be not hurt by the Deuill or his Angels or his Instruments We are at peace with the Church that is with all such as feare God and beleeue in Christ The Prophet Esay speaking of the Kingdome of Christ and of the fruits of the Gospell foretelleth That Å¿ Esay 11 6. the Wolfe shall dwell with the Lambe and the Leopard with the Kidde and the Calfe and the Lyon and a fat Beast together and a little Child shall lead them c. Meaning thereby that when a man is called into the State of grace howsoeuer by Nature he haue the greedinesse of a Wolfe the wildnesse of a Leopard the fiercenesse of a Lyon the cruelty of a Beare hee shall lay away his sauage and brutish Nature and become gentle and liue peaceably with all men We are at peace with our own selues which is the peace of a good conscience when it being washed in the blood of Christ ceaseth to accuse and terrifie and beginneth to excuse and comfort vs when neither Hell nor Death nor damnation nor any daunger doth dismay vs or bring vs to despaire but in the midst of all t Col. 3 15. we haue the peace of God ruling in our hearts as the Apostle speaketh Coloss 3. 15. If a man weare at peace with the Angels with men and with all the Creatures if he had no Enemy to encounter him but liued at peace with others yet if he were at warre and Mortall enmity with himselfe if he felt the terrors of conscience and his owne heart condemning him hee should quickly finde what a great blessing it is to haue a cleere conscience which is a continuall Feast This peace was in Dauid when he said in the midst of manifolde dangers u Psal 3 5 6. I laid me downe and slept and rose againe for the Lord sustained me I will not be afraid of ten thousand of the people that should beset me round about This is of such excellency that it is called o Phil. 4 7. The peace of God that passeth all vnderstanding it is in stead of a guard to keepe our hearts and minds in Christ Wee are at peace with our enemies both because so soone as we beleeue in Christ wee seeke to haue peace with all men so farre as is possible p Rom. 12 18 and as much as lieth in vs and because God restraineth the mallice of the Enemies and inclineth their hearts to embrace peace Thus God brought Abraham and Isaac into fauour with Abimelec King of Gerar that he was ready and willing no onely to receiue peace when it was offered but to craue peace when it was not desired Thus God brought Daniell into fauour with the chiefe of the Eunuchs and sundry others to finde the fruits of loue at the handes of their enemies because he hath the harts of all men in his owne hand to wind them and turne them at his owne pleasure Lastly we are at peace with all Creatures in Heauen and Earth aboue and beneath which are made to serue for our benefite and saluation The Prophet saith q Psal 91 13. Thou shalt walk vpon the Lyon and the Aspe the young Lyon and the Dragon shalt thou tread vnder foot And God promiseth To make a r Hos 2 18. Couenant for them with the Beastes and Fowles that they shall walk safely All these priuiledges teach vs hauing such a large peace with God and his Angels with the Church and our owne selues with our Enemies and all Creatures that it is the most comfortable thing in the world to be vnder the grace and Couenant of God and that nothing is more to bee desired then to feele the fauour of God towards vs for hauing this we possesse all things If wee want him and his fauour though we haue all the world it will not nor cannot content vs but all things are curssed to vs and we to them Vse 3. Lastly seeing all that are accepted of God are blessed with all good things this teacheth vs the wretched and fearefull condition of all such as by reason of sinne are out of fauour with God they shall finde no rest they shall haue no peace heauen and earth shall conspire against them and deny them succour and comfort in the day of Gods punnishment and visitation It is said of Ismaell that his hand should be against euery man and euery mans hand against him so is it with all the vngodly not reconciled to God they shall find no sound comfort in any Creature but shall haue all the World against them This is a great misery and torment lying heauy vpon the wicked and piercing their Soules as the flashings of Hell according to the saying of the Prophet s Esay 57 19 20 21. I create the fruit of the lippes to be peace peace vnto them that are farre off and to them that are nere saith the Lord for I will heale them but the wicked are like the raging Sea that cannot rest whose Waters cast vp Mire and Dirt There is no peace saith my God to the wicked God setteth himselfe against them and all Creatures shall confound them and fight against them vntil they are confounded and ouerthrowne And as the Apostle speaking of the blessed and happy estate of the godly declareth that all things are theirs so on the other side we may truely say of the vngodly that nothing is theirs they haue Title and interest in no creature to receiue any comfort in them or stay from them or protection by them God is become their Enemy the Angels are armed to destroy them their owne consciences conuince and condemne them the Heauen is shut against them death is the gate of Hell vnto them affliction is a meanes of murmuring in them the World is a Snare vnto them Christ is a Rocke of offence vnto them the Gospell is the fauour of death vnto them the mercy of God is made a Packe-horse for their sinnes all the ordinances of God are abused by them and all the workes of Gods handes shall bee Instruments of
blasphemed by carelesse and wicked professors the Apostle q Rom. 2 24. charging the Iewes that through their euill life the Doctrine of God was slandered so on the other side God is greatly honoured when our deedes accompany our wordes and a godly life adorneth and garnisheth a good profession according to ihe commandement of Christ r Math. 5 16. Let your light so shine before men that they may see your goodworkes and glory your Father which is in heauen Reason 2. Secondlie the forwardnesse of one is a notable meanes to draw forward another For as one wicked man maketh another and he that is seduced is an Instrument to seduce another so hee that is truely conuerted will not rest in the quiet fruit and inward comfort of his owne conuersion but labour to conuert others and so make them partakers of that comfort which they haue found The Apostle writing to the Thessalonians saith of them Å¿ 1 Thes 1 6 7 Ye became followers of vs and of the Lord and receiued the word in much affliction with ioy of the holy Ghost so that ye were as ensamples to all that beleeue in Macedonia and in Achaia They that are gained to the faith will be meanes to gaine others so that the winning of one is the gaining of another This we see in the conuersion of the Apostles When Andrew was brought to Christ t Iohn 1 41 43 45. He found his Brother Simon first and said vnto him We haue found that Messias which is by interpretation that Christ So when Christ called Phillip and said vnto him Follow me Phillip found Nathaniell and saide vnto him We haue found him of whom Moses did write in the Law and the Prophets Iesus that Sonne of Ioseph that was of Nazareth The like wee see in the Woman of Samaria when Christ had preached saluation vnto her and offered vnto her the Water of life that she should thirst no more u Iohn 4 28. shee left her Water-pot and went into the Citty and said to the men Come see a man which hath told me all thinges that euer I did is not he that Christ Being moued her selfe she moued others beeing drawne she drew others to Christ Reason 3. Thirdly it is a great comfort to the Pastors and Teachers of the Church when such as are taught do grow in grace and prosper by those meanes that are brought and offered vnto them The Apostle calleth the Phillippians his Bretheren beloued and longed for his ioy and his Crowne wherein hee accounteth their growth his honor their encreasing his reioycing their faith his hope their flourishing his felicity so when hee had praised God for the zeale of the Thessalonians in receiuing the word in following other Churches and in suffering affliction for the Gospels sake hee addeth this reason x 1 Thes 2 19 20. For what is our hope or ioy or Crowne of reioycing Are not euen you it in the presence of our Lord Iesus Christ at his comming Yes ye are our glory and ioy He doth not make the matter of his glorying and the occasion of his reioysing to bee his calling so much as the fruit of his calling hee doth not comfort himselfe so much in his Apostleship as in the effect of his Apostleship that is the conuersion and saluation of the Thessalonians If a man haue neuer so high and eminent a calling in the Church or Common-wealth he cannot comfort himselfe so much therein as when he seeth the blessing of God vpon his labours when he remembreth he hath kept a good conscience therein y 2 Cor. 1 15. and considereth he is to God the sweete sauour of Christ in them that are saued and in them that perish It is a great comfort to the Husbandman after his toiling and tilling after his planting and ploughing to see the fruits of his labours and to behold the encrease of the earth that yeeldeth vsury aduantage and encrease when it is sowed So it fareth with the spirituall Husbandman whose labour is greater oftner enduring al the yeare long whose patience is greater in waiting for the early and latter raine whose gaine and profit is lesse in tilling a dry and barren soile that yeeldeth little or no increase but a crop of cares a bundle of Briars and Bushes and an Haruest of Thornes and Thistles that are reserued for the fire Reason 4. Lastly the graces of God and the growing in these graces are fruites of their election and seales of their saluation so that the Angels in Heauen reioyce at the conuersion of a Sinner Euery grace of GOD addeth assurance the greater graces the greater assurance the more graces the more assurance the growth of graces is the growing of our assuraunce For if these thinges be found and abound in vs z 2 Pet. 1 8 10. they will make vs neither to bee idle nor vnfruitfull in the acknowledging of our LORD IESVS CHRIST but giue vs a comfortable assuraunce of our eternall election and effectuall calling So the Apostle giueth thankes for all the Thessalonians making mention of them in his prayers and remembring the efficacy of their Faith the diligence of their loue and the patience of their hope a 1 Thes 1 3 4. by all which hee gathereth assuredly as building vpon certaine knowledge that they are elect of God Now then to lay these reasons together and to gather them as vpon an heape seeing nothing bringeth greater glory to God among men nothing serueth better to draw on others nothing ministreth greater ioy to the Teachers nothing sealeth vp more surely their saluation then the increase of his Kingdome the growth of the Saints and the enlarging of the bounds of the Church it followeth that all Gods Children must shew their ioy and gladnesse when they see any to encrease in the obedience of the Gospell to grow in grace and to proceede constantly in the truth of God Vse 1. The Vses remaine to be considered and learned of vs. First we see that the principall and cheefest thing which the Minister should seeke and search after is the profiting of his people and the building vp of the Kingdome of God among them For his ioy in their growth and his comfort in their conuersion will cause him aboue all things to labour after it There is no comfort in the Minister like to this comfort when he seeth the fruits of godlines as it were the markes of Gods Spirit to shine forth brightly in his people What comfort hath the Husbandman more in his husbandry then to see the fruits of the earth not to be blasted but to be blessed not to wither but to grow what ioy hath the Shepheard like to this when he seeth the flocke not to be infected but to flourish not to be rotten and scabbed but to be sound and whole not to decrease and decay but to encrease and to bring forth thousands and ten thousands in our streetes What greater
at home Fot it is their Religion that is a broaching of lies and of all liberty to do euill as all men by the light of Nature not blinded with the loue of error might soone espy Behold therefore some kinds of their Catholick Faith taught by their holy Mother the Church They teach the lawfulnesse of deposing Princes and discharging their Subiects of their allegeance and obedience toward them This Doctrine filleth Kingdomes and Countreyes with Treasons and Rebellions and alloweth Traitours and Assassinates and Murtherers of them at the Popes pleasure They doo teach and allowe the worship of Images and bowing downe to Stockes and Stones whereby the people are drawne away from the liuing God to palpable Idolatry as common experience hath declared o Polid. Virg. de inuent rer lib. 6 cap. 13. and some of themselues haue confessed They publish at large the benefit of Pardons which may easily be procured for money which open wide the Flood-gates of al vngodlynesse For who will spare to commit sinne that is able to redeeme it with his purse Yea this emboldned certaine p Chemni exam conc Trident de poenit men to rob the Popes pardoner who before hand had giuen them a pardon to commit the next sinne though it should bee a great sinne They teach touching the Sacrament of the Lordes Supper that a Dogge or Mouse or Swine or any Beast eating a consecrated host eateth the very flesh and bodie of our Sauiour q Treatise of the Sacram. in the conclusion as I haue shewed else-where They maintaine the filthy Dunghill of Stewes and Brothell-houses which giueth allowance vnto open whoredome and vncleannesse yea they say it is good for a r Hard. against the Apology Common-wealth and the Pope tollerateth the Curtezans in Rome and in other places vpon a yearly rent to practise and professe Bawdry Vnto this rablement of their Catholicke conclusions Å¿ See White of the way to the true Church we might adde many others which suffice to discouer what the holinesse of the Romish Religion is and to direct vs to come out of it betimes least partaking with the same sinnes we also partake in the punishments The second reproofe Secondly this coniunction of these two Vertues ouerthroweth the carnall loosenesse of all Libertines such as are Hypocrites and vaine boasters of Faith which thinke it sufficient to speake of Faith and to boast that they beleeue These men doth the Apostle Iames plainly reproue in his Epistle teaching that where there is want of works t 1 Tim. 1 5. there is also want of Faith of a true Faith which is the right Faith Wee must therefore examine our Faith by the fruits and prooue our beleeuing by our working We haue many such in our daies that glorie of their Faith and boast that they are of a right beleefe and yet lay them to the triall and examine their liues what they are and we shall finde them to be lyars against the truth and deceiuing their owne soules Knowe therefore that our faith is as our liues are A good life a good Faith a dead life a dead Faith an vnfruitfull life an ydle Faith And thus much of Faith and Loue ioyned together Now let vs speake of them seuerally as they are described first touching Faith and afterward touching Loue. Faith in Christ The first Vertue which is heere commended to bee in Philemon is Faith which is saide to respect Christ This Faith is a guift of God whereby we apprehend Christ and his benefits beleeuing the remission of our sinnes and our reconciliation with God Marke therefore that the faith heere set forth is saide to be toward Christ and Christ who is the proper obiect of Faith dooth also point vs vnto the Father who willeth and ordaineth our Saluation Redemption Reconciliation and Saluation and to the Holy-Ghost who applyeth and appropriateth to the elect these benefits which are willed by the Father and merrited by Christ Doctrine 7. Christ is the obiect of our Faith So then when the Apostle saith of Philemon that his faith was in Christ hee teacheth that true faith looketh vnto Christ dependeth vpon him trusteth and resteth in him for saluation and not vpon any creature in heauen or earth Our faith must direct vs to Christ to beleeue in him to haue recourse to him and to looke for saluation from him as the Israelites did health from the Brazen serpent This is proued vnto vs by many consents of the word of God The Apostle Iohn in his Gospell a Iohn 1 12. 3 16 17 20 6 29. 3 14 15 and 12 44 46. and 14 12. offereth plentifull Testimonies of the truth as Chap. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name And Chap. 3. God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life And again Chap. 17. I pray not for these alone but for them also which shall beleeue in me through their word So before in the third Chapter As Moses lift vp the Serpent in the Wildernesse so must the sonne of man be lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Thus he speaketh in another place This is the worke of God that ye beleeue in him whom he hath sent When Phillip saide to the Eunuch If thou beleeuest with all thine heart thou mayst be baptized He answered b Acts 8 37. 16 31. I beleeue that Iesus Christ is that sonne of God So Paule and Silas willed the Keeper of the prison to beleeue in the Lord Iesus Christ and he should he saued And the Apostle Gal. 2. teacheth That a man is not iustified by the Workes of the Lawe c Gal. 2 16. but by the faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by the Faith of Christ All these places of Scripture plainly instruct vs in this principle of our holy religion that Faith must be in Christ in whom it findeth a sure ground to rest vpon Reason 1. The Reasons are to be marked and considered which confirme this Doctrine First because the worke of saluation is wholly and onely wrought by him and no part thereof is reserued to any creature in whole or in part To be called Iesus is as it were the proper name of Christ who is a perfect and absolute Sauiout beginning continuing and finishing our saluation This is it d Acts 4 12. which Peter preacheth Among men there is no other name giuen vnder heauen whereby we may be saued but by the Name of Iesus And the author to the Hebrews saith that he e Heb. 7 25. is able perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them Thus
charged to haue a care of all mankinde but as it is fit and conuenient that they which are of the same family should be helpfull and beneficiall one to another rather then to such as are of another family which are not so neerely ioyned vnto them so we must haue a care to doe good to all the sons of men but it is requisite that those which are members of the same body nay which are Sonnes and Daughters Bretheren and Sisters hauing the same God for their Father the same Church for their Mother the same Christ for their elder Brother which are begotten of the same immortall seede nourished with the same Milke and gathered together in one hope should be beneficiall and bountifull one to another rather then to those that are forraigners and Strangers not linked to them by the bond of Faith nor ioyned with them in the bodie of Christ Wherefore the Apostle saith to the Phillippians p Phil. 2 1 2. If there bee any consolation in Christ if any comfort of Loue if any fellowship of the Spirite if any Compassion and Mercie fulfill my ioy that ye be like minded hauing the same Loue being of one accord and of one iudgement He teacheth vs to haue one minde and heart he admonisheth vs to cleaue together and to hold together We see how those of the Kingdome of darknesse and destruction do couple and combine themselues together against the Church and chosen Children of God for doubtlesse q Acts 4 27. we may say as the Apostle did Against thy Sonne Iesus whom thou hast annointed both Herod and Pontius Pilate with the Gentles and the people of Israell gathered themselues together And as the Prophet speaketh r Psal 83 5 6. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ismaelites Moaâ— and the Agarims Gebal and Amalech the Philistims and the inhabitants of Tyrus c. So is it in these dayes the vngodly rabble of prophane persons haue ioyned together and make as it were a Conspiracie against the godly the prophane and Atheistes the Papistes and Libertines set themseâ—…es against the faithfull of the Lande and open their mouths against heaueâ— they deuise all horrible and detastable slaunders to worke their confusioâ— Wee finde hard entertainment in the World because wee are chosen out of the World Wee are hated of them because we are not Companions with them in euill We are reuiled and slaundered of them because wee will â—ot followe all excesse of ryot to the slaunder of our profession and to the dâ—shonour of God Wherefore the Children of light should company and consort together beeing the Sonnes of God heyres of his Kingdome members of Christ Temples of the Holy-Ghost The vnreasonable Creatâ—res may condemne vs. We see Cattle heard together Sheepe flocke togethâ—r Fishes shole together and Birds of a Feather will flye together O what a sâ—…me is it then for vs to make a rent and diuision in the bodye of Christ by seperating our selues one from another in affection of heart and practise of life A true Christian man or woman is like a Candle that consumeth it selfe to giue light to others So must Gods people spend those gifts which God hath giuen them for the benefit of their Brethren This Å¿ Wherein the communion of Saints standeth Communion which we are to yeeld to the Saints standeth in two things not to speak of the Communion that we haue with Christ our head but one toward another Fitst in affection Secondly in gifts In mind and affections wee must be of one heart to mourne with them that doo lament and to reioyce with those that God doth comfort We see this to be in the natural members of our body if one member do suffer the rest are pained if one reioyce the other are comforted This dutie the Apostle remembreth vnto vs t Rom. 12 15 16. Reioyce with them that reioyce and weepe with them that weepe be of like affection one toward another So the writer to the Hebrewes moueth vs u Heb. 13 3. to Remember them that are in bonds as though we were bound with them and them that are in affliction as if we were also afflicted in the body If our selues were in prison we would haue a sensible feeling of our imprisonment and wee would be readie to complaine of the want of the fruits of loue in others toward vs if we were not visited and comforted Let vs therefore practise that toward others which wee would haue practised toward our selues This must all true Christians haue in minde that they must haue tender harts and compassionate affections putting on the bowels of mercie and commisseration in regard of the miseries that befall the Church in generall or our Brethren in particular Christ Iesus is touched with a feeling of their miseries and accounteth them as done to himselfe as appeareth when he said x Acts 9 4. Saule Saul why persecutest thou me This reprooueth those that weepe when the Church reioyceth or reioyce when the Church weepeth The Prophet Amos complaineth of this deadnesse of hart in his dayes y Amos 6 6. The people drank wine in bowls they annointed themselues with the chiefe oyntments they stretched themselues vpon Beds of Iuory but no man was sorry for the affliction of Ioseph If we be not touched with a sight sence of the Churches miseries it is a plaine argument that we are dead members not liuing rotten members not sound sencelesse members not feeling The second part of the Communion of the Saints standeth in the communication of gifts The gifts of God to be imparted to our Brethren are of two sorts For as we consist of two parts the soule and the body so the gifts are of two kinds Spirituall graces and temporall Blessings Wee must bestow vpon them spirituall gifts procuring their good by example exhortation comfort prayer reproofe We are z Heb. 3 13. Gal. 6 1. willed to exhort one another while it is called to day wee are admonished when any man is fallen by occasion into any fault as spiritual men to restore such a one with meeknesse considering out selues least we also be tempted Touching temporal blessings we must be ready content to bestow such goods as God hath bestowed vpon vs for the good of our fellow-members If we haue this worlds good we must not hide our compassion from them for then wee cannot assure our selues that the loue of God dwelleth in vs. Vse 2. Secondly seeing we are charged to prouide for the goodly poore and not to see them want it teacheth that we are all the Lordes Stewards to dispense and dispose his blessings to others We holde all that we haue of him and we hold all at his will and during his pleasure hee may thrust vs out of our houses when he listeth For properly we are not Lordes but Tenants not Owners but Stewards not Possessors but
in the house in the field in the City in body in soule in temporall things in spiritual thinges Now when God is obeyed men should reioyce and be glad and when his Lawes are broken they should be much greeued and troubled The Apostle Iohn writing to an elect Lady k 2 Iohn 4. reioyced greatly that hee found of her children walking in truth as they had receiued a cōmandement of the lord On the other side wee see Dauids l Psal 119 136 eyes did gush out with Riuers of teares because Wicked men kept not his Lawes These Reasons beeing duely waighed and rightly considered do teach vs that Gods blessings bestowed vppon our Bretheren must minister matter of ioy and great comfort vnto vs. Vse 1. Let vs now proceede to the handling of the Vses that wee may haue the benefit of this Doctrine and not suffer it to passe from vs without profit First of all seeing Gods graces vpon others must worke ioy in our selues we learn the truth of that article of our faith which al professe to beleeue but many do not vnderstand to wit the communion of Saints There is a double communion m What the munion of Saints is which we beleeue one which we haue with Christ the other which the church hath among themselues the former is the cause of the latter For Christ our head hath giuen himselfe vnto vs whereby we haue the right of adoption the imputation of his righteousnesse and a title to the kingdome of heauen From hence as from a fountaine issueth that communion which all the members both in heauen earth haue among themselues howsoeuer seuered in place one from another howsoeuer the one sort be dead the other liuing howsoeuer the one sort is triumphant the other Militant Our Brethren in heauen wish well to the Church pray for it generall desire the perfect consummation of it and craue the full and finall deliuerance of it from all troubles The Apostle bringeth them in speaking on this maner n Reuel 6 10. How long Lord holy true Doest not thou iudge and auenge our blood on them that dwell on the earth True it is they know not they see not they heare not what things are done vpon the face of the earth and therefore they cannot pray in particular for the particular conditions and persons of men On the other side we who liue vppon the earth o Phil. 3 20. haue our conuersation in heauen our minds our harts soules are there we do in our desires and affections conuerse with them we pray to be dissolued and to be with Christ Our Communion among our selues consisteth in three things first in the affection of the heart secondly in the gifts of the spirit thirdly in the vse of temporall riches The first in heart when we are so linked and coupled together that we are like affectioned one to another so that when one is greeued the rest are greeued and when one reioyceth the rest are refreshed The Euangelist describing the estate of Christes Church saith p Acts 4 32. The multitude of them that beleeued were of one heart and of one soule The Heathen wish well to their owne blood and kindred but wee must wish well to all Christians as to our selues we must not onely know heare of but feele their miseries and mourne with them that mourne we must not tell them as newes but lay them to our hearts The second branch is in the blessings of God bestowed vpon vs we must impart to our Brethren our spirituall gifts we must teach them by our example we must aduise them by our Counsell we must guide them by our admonition we must stirre them vp by our exhortation we must raise them vp by our comforts we must helpe them by our Prayers The third part of our communion q Galat. 6. 10. standeth in temporal thinges when wee are content not onely to leaue our superfluities but euen to spend our selues for the good of our fellow-members wee must be readie to feede the hungry to cloath the naked to harbour the harbourlesse which are not onely of our owne flesh but of our owne faith not onely cloathed with the same Nature but adorned with the same Name This is the communion which wee professe and beleeue and is confirmed and concluded in this place Vse 2. Secondly we learn to desire the best guifts that we may reioyce and comfort the godly For when we profit in good things we chear the harts and minds of al the faithful Euery liuing thing hath his prospering proceeding and is known to haue life in it by encreasing from one degree of perfection to another The grasse springeth the plant shouteth the corn florisheth the tree groweth If we haue any life in vs of Gods Spirit be not as grasse that is withered as plants that are dead as Corne that is blasted and as trees that are plucked vp by the roots we must go forward from one measure of grace to another from a lesser to a greater This serueth to reprooue sundry abuses and to meet with many corruptions that abide and abound among vs. First it condemneth such as delight to offend to grieue and vexe the Saints of God For if we should seeke to reioyce and comfort them and to Minister all occasion of ioy vnto them then we are not to discomfort and trouble them wee are not to worke sorrow and anguish in them The estate of these offensiue liuers is fearefull as Christ our r Math. 18 7. Sauiour declareth Woe vnto the world because of offences for it must needs be that offences shall come but woe be to that man by whom the offence commeth whosoeuer shall offend one of these little ones which beleeue in me it were better for him that a Milstone were hanged about his neck and that he were drowned in the depth of the Sea Wee ought to giue no offence eyther to Iew or Gentile or to the Church of God for woe shall bee to them that offend their Brethren that greeue the Spirit of God and cause the enemies of our Faith to blaspheme Secondly it reprooueth such as conuerse onely with the vngodly and can be merry onely in their company The Children of God haue alwayes accounted it a great crosse and vexation to dwell with such as are leud in their course of life and are bare and barren in good things The Prophet saith ſ Psal 120 5. Woe is me that I remaine in Meshech and dwell in the Tents of Kedar It is an heape of miseries and a verie representation of Hell to be continually vexed and exceedingly greeued with their wicked conuersation Iust Lot was vexed with the t 2 Pet. 2 7 8. vncleane conuersation of the wicked for hee being righteous and dwelling among them in hearing and seeing vexed his righteous soule from day to day with their vnlawfull deedes And in what place almost now
20. are Ambassadors but the Ambassador is not sent without authority from him that sendeth him They are b Hebr. 13 7. Captains of the Lords hoast but the Captaine hath rule and gouernement ouer those that are vnder his charge and regiment If then the true Ministers of Christ be Fathers Shepheards Ambassadors and Captains vnder Christ the great shepheard of the Sheepe their Office cannot be without iurisdiction and authority ouer the people of God committed to their charge Reason 2. Secondly if we consider the fruits and effects that are ascribed in the word to the Ministers of the word we shall see that their Ministry is ioyned with authority They are the meanes and instruments to bring vs to the knowledge of Christ to the bosome of the Church and to the Kingdome of Heauen Their Office is to conuert sinners and to saue soules When Christ ascended vp into Heauen he appointed Pastors and Teachers in his Church c Ephe 4 11 12. for the repairing of the Saintes for the worke of the Ministry and for the edification of the body of Christ till we all meet together in the vnity of faith and that acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ So the Apostle exhorteth Timothy to take heed to himselfe to exercise his guifts to giue attendance to Reading to be diligent in exhortation and to continue in deliuering sound Doctrine d 1 Tim 4 16. because in dooing these thinges he should saue both himselfe and them that heare him God hath put into them and their mouths the word of reconciliation so that faith commeth by hearing and hearing by the preaching of the word of God and therefore the Ministers are said to saue their owne soules and the soules of others Reason 3. Thirdly there is a coâ—peration of God and the Ministers Office together and an admirable simpathy betweene them If then God and the Minister do worke together he may lawfully inioyne men to do their duties This is it which the Apostle teacheth e 1 Cor 3 9. and 2 Cor 6 1 We are together Gods labourers and in another place We therefore as workers together beseech you that ye receiue not the grace of God in vaine where to comfort the Ministers against the contempt of the world he declareth that it pleaseth God to vse their Ministry to worke faith in whom he will True it is the Ministers are not able to giue or worke faith in the hearers either in whole or in part it is God onely that giueth encrease and a blessing vpon his owne meanes but they are the instruments which he imployeth He commandeth the Ministers to preach and he giueth a blessing to their preaching The Minister laboureth on the heart and conscience God reformeth it and giueth the grace of repentance The Minister deliuereth the Doctrine of faith God giueth the gift of faith The Minister teacheth righteousnesse and holinesse of life God saith be it so he shal be righteous and holy The Minister pronounceth mercy to the penitent God bestoweth mercy and forgiuenesse of sinnes vpon him Thus God ratifieth their word and after a sort tieth his blessing vnto it Seeing rherefore that the Ministers of the word haue many titles of power and iurisdiction giuen vnto them seeing they are the meanes and instruments appointed to bring vs to saluation and Lastly seeing they worke with God and as it were helpe him in bringing men to faith and eternall life we may conclude that their Office is ioyned with power and authority Vse 1. Let vs see what are the vses of this Doctrine First touching the Office it selfe we gather that it is a worthy calling an honourable Office an excellent Function how base and meane soeuer it be esteemed among men of this world This the Apostle setteth downe writing to Timothy f 1 Tim 3 1. If a man desire the Office of a Bishop that is a Minister of tâ—e Gospell he desireth a worthy worke not onely a worke but a worthy worke Therefore this Office is not onely a lawfull calling but a worthy calling It is hard to discharge it aright for who g 2 Cor 2 16. is sufficient for these thinges but those thinges that are hard are excellent The Minster beareth the person of Christ in preaching the word and administring the Sacraments We heard before that in furthering and finishing the saluation of men God worketh with them It is a great and glorious account which God maketh of his word in the mouth of his Ministers when it is truely preached and rightly applied he giueth grace by it and ordinarily worketh not saluation without it This is no small honour and estimation to the Ministers of God and to the Ministry of his word that he admitteth them as ioynt-workers and as it were fellow-labourers with him he worketh when they worke he exhorteth when they exhort he reproueth when they reproue he teacheth when they teach This the Prophet teacheth to be the Ministers commission giuen him of God when he hath preached righteousnesse to man h Iob 33 24. God will haue mercy on him and will say to the Minister Deliuer him that he go not downe into the pit for I haue receiued reconciliation This the Apostle saith i 2 Cor 5 20. Now then are wee Ambassadours for Christ as though God did beseech you through vs we pray you in Christs stead that ye be reconciled to God This our Sauiour Christ also himselfe speaketh and auoucheth in the person of Peter k Mat 16 19. I will giue vnto thee the Keyes of the Kingdome of Heauen and whatsoeuer thou shalt binde vpon earth shal be bound in Heauen and whatsoeuer thou shalt loose on earth shal be loosed in Heauen Whereby he teacheth that the Ministers are the Porters of Heauen they haue the Keyes committed vnto them they are appointed to bring the Children of God into the sheepefold of Christ They shut the Kingdome of Heauen against all vnbeleeuers by preaching that they shall not enter but be cast into vtter darknesse and be tormented in Hell They open the Kingdome of Heauen to all beleeuers and penitent persons by preaching that they shall enter into the kingdome of Heauen and enioy eternall life To this end and purpose Christ speaketh to his Apostles after his ascension l Iohn 20 23. Whose sinnes soeuer ye remit they are remitted and whose sinnes ye retaine they are retained True it is God onely forgiueth sinnes properly but he hath appointed his Ministers to preach publish and to witnesse to their consciences that repent and beleeue the Gospell that all their sinnes are forgiuen And on the other side to preach and declare that such as will not beleeue and repent shall neuer haue their sinnes forgiuen them For how the Ministers binde and loose shutte and open forgiue and retaine the Prophet Esay sheweth m Esay 44 25
26. when hee sayeth Chapter 44. I will destroy the Tokens of the Sooth-sayers and will make them that coniecture Fooles and turne the Wisemen backeward and make their knowledge foolishnesse but he confirmeth the worde of his seruant and performeth the Counsell of his Messengers Whereby we see that God dooth binde and loose forgiue and retaine with him when he confirmeth their worde and performeth their Counsell This is the Dignitie of the Ministery which serueth to reprooue the vnthankefull world and ignorant people that make no reckoning or account of this ordinance which is the power of God and the wisedome of God The first reproofe First it condemneth those that thinke the Ministers proud and presumptious and accuse them as saucie and malapart when they commaund vs from the Lord and checke vs for our sinnes It is their dutie not onely to teach and admonish to exhort and to comfort but to conuince and reprooue to threaten and to denounce Iudgements from God against the obstinate and vnrepentant When they are stirred vp with boldnesse and courage to tell the people of their sinnes we must know they do that which they may do speak no more then they ought to speak they must not hold their peace vnlesse they would dishonor their Lord that sent them and bring iudgment vpon their owne heads An Embassador if he should not vse the name and authoritie of his Prince should abuse his Prince make himselfe liable to grieuous punnishment So the Embassadors Lieutenants of Iesus Christ if they shold not cōmand and charge vs his subiects in the name of our Lord Maister they should abuse and abase him that put them in the office and sent them to their charge Therefore the Apostle saith n 1 Cor 4 1 2 Let a man so think of vs as of the ministers of Christ disposers of the secrets of God as for the rest it is required of the disposers that euery man be found faithful Zachariah reprouing Ioash his princes for their Idolatry o 1 Cor 24 20 they thought him to be a mad and malapart fellow put him to death S◠when Ieremy was sent to prophesie against the Temple and the Citty and to exhort them to amend their wages and their workes they could not beare his wordes but threatned to kill him The second reproofe Secondly it reproueth those that account the Ministers their Vassals and Slaues whereas the case of a Pastor is not to be made an vnderling or a blocke for euery one to insult tread vpon as the wicked Worldlings vse them This is the measure indeed that is met vnto vs this is the recompence that is receiued by vs and this is the complaint that the Apostle maketh p 1 Cor 4 9. 11. I thinke that God hath set forth vs the last Apostles as men appointed to death for we are made a gazing stocke vnto the world and to the Angels and to men vnto this houre we both hunger and thirst are naked and are buffeted and haue no certaine dwelling place Whereas they should be regarded as the Ambassadors of God and respected as his Steward 's set ouer the house of God to dispense the misteries of life and saluation True it is great contempt lieth vpon our calling to the Ministry euen as much reproach is laid vpon the profession of Christ in sincerity The Prophet declareth that his aduersaries reioyced at his calamity and hated him wrongfully because q Psal 38 20. he followed goodnesse so do the Ministers of the Gospell suffer much hatred and contempt by wicked and prophane men because they discouer their Hypocrisie and open their iniquity yea the word of God in their mouthes is many times as a fretting Corasiue applied to their consciences that they cannot welter and wallow so secretly and securely in their sinnes as they would and as they wonted to do When they are resolute and resolued to continue in sinne and thinke to rest and sleepe quietly therein as in a bed of ease the word of God doth often raise them vp and rouse them out of their sencelesse security and summoneth them to the barre of Gods iudgement This is it that troubleth their peace and their patience this maketh them to spurne against their persons and their calling this causeth them to watch them narrowly and to hunt after aduantages through their infirmities that thereby they may disgrace them this draweth them to cast all contempt and dishonour vpon their Office that so their disorders and prophanenesse may not be espied For how should they abide the Ministers of the word that hate the word of God Or how should they suffer the Ambassadours that cannot endure the Ambassage and message that they bring But we must arme our selues against the scorne and contempt of the world which by wicked men is cast as mire and dirt in our faces considering that we are the r 2 Cor 2 15. sweet sauour of God as well in them that perish as in them that are saued The third reproofe Thirdly the high excellency of this calling reproueth those that account the Office to base and low for them and for their Children Many there are that liue by the Gospel that are ashamed to preach the Gospell They liue by the Altar and yet are ashamed to serue at the Alter They can be content to haue the Milke and to cloth themselues with the wooll of the sheepe and yet disdaine to feed the sheepe These are they that loue ſ Mat 23 6 7. the cheife places at feastes and to haue the cheife seates in the assemblies and greetings in the Markets and to be called of men Rabbi Rabbi Ambition and vaine glory haue tied vp their tongues and made them cleaue to the roofe of their mouthes Coueteousnesse and idlenesse haue choked them and stopped the passage of their voice Pride in themselues and contempt of others haue sowed vp their lips and made them cast the care of the flocke vpon their substitutes who many times are as carelesse as their Maisters and in the meane season betweene them both the sheep of Christ bought with his precious bloud go to wracke and runne to ruine What a shame is it that any man should be raised vp and aduanced meerely by the Gospell and yet account the preaching of the Gospell a reproach to their high dignity The sonne of God himselfe refused not to serue in this calling t Mat 9 35. he went about al Citties and Townes teaching in their Synagogues and preaching the Gospell of the Kingdome If then Christ Iesus the sonne of God tooke paines in this calling what sonne of the earth shall disdaine to discharge this office that he hath vndertaken and by which he is maintained Againe seeing the calling is so excellent why should any be ashamed to consecrate their sonnes to God in the seruice of the Ministry thereby to gaine soules to him and to
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
For if they ought to be vnto euery one of vs as the Mother brethren yea as the flesh members of Christ they ought not to be neglected or contemned but to be cherished Heereby g 1 Iohn 3 14. we shall know that we are translated from death to life if we loue the bretheren On the other side we ought to mourne and lament for such as remaine in ignorance of God lie vnder the dominion of sinne and continue in the prophanenesse and abominations of their youth It is noted by the Prophet h Psal 1â—9 136 Luk â—9 41. Phil 3 18. that his eyes gushed out with riuers of waters because they kept not the law of God Christ Iesus mourned for the hardnesse of heart that appeared in his hearnrs he wept for Ierusalem when he came neere vnto it Righteous Lot was vexed day by day when he beheld the vncleane conuersation of the sinfull Sodomites The Apostle told the Phillippians of vaine walkers and that with teares that they are the enemies of the Crosse of Christ We see by common and daily experience when any of our friendes and familiars are dead or lye at the point of death a naturall affection toward them causeth vs to weepe and lament for them and draweth oftentimes from vs abundance of teares how much more ought it to go neere vs and make vs sob and sigh from the very depth and bottom of our hearts to see our bretheren lie dead in sinne and as it were rotting in the Graue of their corruptions or else to walke in the paths of death that bring with it certaine destruction and eternall damnation If a man should come into a field where he should behold thousands slaine with the sword wallowing in their bloud and others hauing receiued their deaths wound to languish in paine and to striue and struggle for life who would not account it a lamentable shew and most pitifull sight But thus is it with vs and this is the condition of many thousands that glory that they abide in health and yet are most dangerously sicke and diseased that thinke they are aliue and yet behold they are a company of dead carcasses that boast they are farre from the Gates of death and yet alasse they lie gaping and gasping for breath which is ready to be gone If there be in vs any life of Gods spirit or any loue of Godlinesse it cannot but greeue our soules to behold the desolations that are in the earth i Reuel 3 2. 1 Tim 5 6. Mat 8 22. and the languishing of many ready to die nay which are already dead in sinne and stinke in the nostrils of God and man For as a man hauing escaped shipwracke and gotten into an Hauen and Harbour reioyseth in his owne safety and comforteth himselfe in his deliuerance but when he behouldeth the misery of his brother suffering shipwracke and cast away by the violence of the stormes and Tempestes that beat vpon his barke which drowne both it and him in the Seas he cannot but greatly be greeued and exceedingly perplexed So ought it to be with vs howsoeuer the escaping from the filthinesse of the world and the vniting of vs with Christ our head doth breed in vs matter of great ioy and may worthily cause vs to reioyce yet when we see the bondage of our bretheren vnder k 1 Pet 2 19. sinne and the ruines into which they are come it cannot but worke in vs great anguish of spirit If we perceiue them to wander out of the way and to go astray from the simplicity of the Gospell and from the fold of Christ and fellowship of the faithfull it is our part to turne them backe and to gather them home For how l Math 18 12. thinke yee If a man haue an hundred sheepe and one of them be gone astray doth he not leaue ninety and nine and goe into the Mountains and seeke that which is gone astray and if so be that he finde it verily I say vnto you he reioyseth more of that sheep then of the ninety and nine which went not astray so is it not the will of your father which is in Heauen that one of these little ones should perish This loue toward the lowest that are conuerted to the faith and coupled to Christ reproueth two sorts of men First such as are ashamed of the poore Saintes who being without the comfort of friendes but not without contempt of the world are not regarded or esteemed He that despiseth his poore brother redeemed with the bloud of Christ would also despise and despight Christ himselfe if he walked vpon the earth He that honoureth not a faithfull man of low degree doth dishonour the faith it selfe and reprocheth the Gospell that he professeth yea he despiseth the Church and shameth such as are members of it This the Apostle Iames teacheth m Iam 2 2. If there come into your company a man with a Gold Ring and in goodly apparell and there come in also apoore man in vile raiment and ye haue a respect to him that weareth the gay clothing and say vnto him Sit thou heere in a goodly place and say vnto the poore Stand thou there or sit heere vnder my Footstoole Are ye not partiall in your selues and become Iudges of euill thoughts The needy seruants of God and poore afflicted Saintes are ashamed and blamed of the world they are scorned and scoffed at by the vngodly shall we then that are of the same Religion profession and communion ioyne hand in hand with them and contemne the faithfull that deserue to be honoured thereby adding more sorrow to their affliction and doubling the misery that is vpon them For it must needes lie heauy vpon them and euen oppresse them with anguish to finde this measure at our handes of whom they looked for comfort and counsell This appeareth in the saying of the Prophet n Psal 55 12. Surely mine enemy did not defame me for I could haue borne it neither did mine aduersary exalt himselfe against me for I would haue hid me from him but it was thou O man euen my companion my guide and my familiar It is made a note and marke whereby we may try our selues whether we belong to the Church of God and shall be receiued into the Kingdome of glory o Psal 15 4. that a vile person is contemned in their eyes but they honour them that feare the Lord. But the practise of many men is directly contrary who as they are of this world they magnifie and make much of the vngodly but tread and trample vnder their feet the Children of God as if they were a thing of no value The Apostle blameth the Corinthians and noteth it as a blot and blemish in them p 1 Cor 11 22 that they put the poore to shame separating themselues from them and refusing to partake the supper of the Lord with them Secondly it reproueth such as contemne those
truth of the word of God or not One man defending a truth is to be preferred before an hundreth others holding and vpholding an error or heresie and we are rather to beleeue z Luther lib contra Henr. Octa. Panormitan T it de elect can Significasti a poore and silly man grounding himselfe vpon the scriptures before a thousand Doctors building vpon humane Traditions and vnwritten verities If these men that are blinde themselues and looke vpon all things through other mens spectacles had liued in the daies of Eliah Micaiah and Ieremy when the truth of God was so often contradicted and ouerswaied by multitudes of men a 1 King 18 19 and 22 6. when for one true Prophet of God there were fiue hundreth false Prophets whom would they haue beleeued whom would they haue receiued whom would they haue condemned It would haue gone hard with the truth and beene euill spoken off by the euill mouths and malicious tongues of these partiall Iudges They would haue said Eliah is but one the Prophets against him are many are not they liker to see the truth then he Thus the faith of Christ and pure Religion is not waighed in the ballance of the Sanctuary nor measured with a iust Ephah and a true Hin but with false waights and deceitfull ballances which are an abomination vnto the Lord. In all causes and questions that rise the word of God must iudge Vse 3. Thirdly this giueth comfort and contentment to the meanest smallest of Gods Saints and putteth them in remembrance not to be discomforted and out of heart for their meane calling or for their low estate for they are nothing the lesse regarded of God or to be esteemed of his Church They haue as great an interest in all Gods blessings as the richest sort and many times a greater they haue as great a portion in Christ as the mightiest men and many times a greater For God b Luk 1 52 53. hath put downe the mighty from their seates and exalted them of low degree he hath filled the hungry with good things and sent away the rich empty What grace of God what meanes of saluation is hidden from these poore little ones so accounted off by the men of this world They haue interest in the word and Sacraments they haue free accesse to come into the glorious presence of God to pray vnto him and to poure out their supplications before him as well as they that swell with riches and abound in earthly thinges When God had made a couenant with Abraham and planted his Church in his family he gaue Circumcision as a signe and seale thereof not onely to Abraham but to all his house and commanded him to Circumcise c Gen 17 26 27. not onely himselfe and his seed but all the men of his houshold both borne in his house and bought with money of the stranger Whereby we see that the lowest of his seruants and bondmen that belonged vnto him haue as great right to the Couenant and as good a Title to the promises of God as he had in asmuch as they were assured by the commandement of God that the visible signe that was in their flesh was not in vaine The like we see in the Apostle writing to the Corinthians d 1 Cor 10 1 2 3 4. Moreouer bretheren I would not haue you ignorant that all our fathers were vnder that Cloud and all passed through that Sea and were all baptized vnto Moses in that Cloud and in that Sea and did all eate the same spirituall meate and did all drinke the same spirituall drink for they dranke of the spirituall Rocke that followed them and the Rocke was Christ This people was a great body standing of many members some of them were the Elders of the people and the heads of the families others were of the lower sort and of inferiour degree yet they had alike priuiledge in the Sacraments and the Apostle fiue times remembreth that all of them were partakers of them This is it that e 1 Cor 7 21. 22. made him say in another place Art thou called being a setuant Care not for it for hee that is called in the Lord being a seruant is the Lords free-man likewise also he that is called being free is Christs seruant We see this in the members of our natural bodies some members are more high and honourable then others yet none are contemned We haue a care not onely of the head and hart of the hands and liuely parts but of the least and smallest that belong to the body e 1 Cor 12 22 23 24 25. Yea much rather those Members of the bodie which seeme to be more feeble are necessary and vpon those Members of the Body which we thinke most vnhonest put wee more honestie on and our vncomely partes haue more comlinesse on for our comely parts neede it not but GOD hath tempered the bodie together and hath giuen the more Honour to that part which lacked least there should bee any diuision in the bodie but that the Members should haue the same care one for another So ought none that belong to Christ Iesus to bee neglected Hee contemneth Christ himselfe whosoeuer contemneth the least member that belongeth vnto him This Christ our Sauiour sheweth f Math. 18 6. Whosoeuer shall offend one of these little ones which beleeue in mee it were better for him ehat a Mill-stone were hanged about his Necke and that hee were drowned in the depth of the Sea As this causeth contentment in the poor so it worketh Humility in the rich considering that their Honour Wealth Authoritie and such like priuiledges of the flesh cannot commend the more to God or to the Saintes but their soundnesse in Faith and sincerity in life according to the saying of the Apostle Iames g Iam. 1 9 10 Let the Brother of low degree reioyce in that he is exalted Againe He that is rich in that he is made low for as the flower of the grasse shall be vanish away The poorest man that is of base account and reckoning in the World hath as great and as good a Title to Christ as the greatest men that be They haue not so great a portion in outward blessings but they haue as great a part in Heauenly Graces Hee that hath Christ is a Rich man hee bringeth with him all thinges else for in him are hidde all treasures which we are bound to seeke after He that wanteth Christ h Reuel 3 17. is a poore begger if he had his house full of Siluer and Gold and possessed Mountains of Pearles and precious Stones The Apostle teacheth i Gal. 3 29. that If we be Christes then we are Abrahams seede and heyres by promise so that the poorest person that is in the Church if hee beleeue in Christ is in the place of Abraham and succeedeth him in the inheritance of the Kingdome of Heauen which is a greater Honour
and preferment vnto them then the want of outward benefites can bring abasement This is a most woorthy and excellent comfort whereof we shall be assured if wee walke in the steppes of faithfull Abraham if we repent and beleeue in Christ and walke woorthy of our calling I beseech thee for my Sonne Onesimus The party for whom the Apostle entreateth is in these words both named and described Hee is described first by relation when he calleth him His Sonne secondly by the meanes and manner how he is his sonne by a spirituall generation through the immortal seed of the Gospell and through the ministry of the worde in the time of his restraint and imprisonment at Rome Touching the former point which is the Title giuen vnto Onesimus hee esteemeth him as his Sonne and therefore accounteth himselfe as his Father If then Onesimus be his sonne the Apostle must needs be his Father and if Paul be his Father he must needs be his son For the Father the Son haue mutual reference one to another cannot consist one without the other Doctrine 2. The same affection that is betweene the Father and the Son ought to be betweene the Minister the people We learne from this name giuen vnto Onesimus conuerted to the Faith that there ought to be the same affection betweene the Pastour and the people which is betweene the Father and the Sonne The same loue that is betweene Parents and their Childeren ought to be betweene the Shepheard and his flocke betweene the Steward the houshold between the Master the Scholler between the Minister the people betweene him that winneth and them that are won to the Faith of the Gospell The Apostle Paule writing to Timothy and Titus calleth them his k 1 Tim. 1 2. 2 Tim. 1 2. Titus 1 4. naturall and beloued sonnes according to the common Faith because he had begotten them by the seede of the Gospell to bee the Children of God without which new byrth they could not belong to his kingdome So when the King of Israell came to the Prophet Elisha who lay sicke in his bed he wept vpon his face and said l 2 Kin. 13 14. O my Father my Father the Charriot of Israell and the Horsemen of the same Likewise Iohn writing vnto his beloued Gaius declareth that he reioyced greatly when the brethren came testified how he walked in the trueth and addeth m 3 Iohn 4. I haue no greater ioy then these to heare that my sonnes walke in verity And Paule writing to the Corinthians toucheth this at large n 1 Cor. 4 14 15. I write not these things to shame you but as my beloued children I admonish you for though ye haue tenne thousand instructers in Christ yet haue ye not many fathers for in Christ Iesus I haue begotten you through the Gospell To this purpose he also speaketh to the Thessalonians o 1 Thess 2 7 8 11 12. Wee vvere gentle among you euen as a Nurse cherisheth her children Thus beeing affectioned toward you our good will was to haue dealt vnto you not the Gospell of GOD onely but also our owne soules because ye were deere vnto vs. And afterwardes in the same Chapter Ye know how that we exhorted you and comforted besought euery one of you as a Father his children that ye would walke worthy of God who hath called you vnto his kingdom and glory These allegations are so many witnesses of this doctrine teaching that it is a most tender affection of Loue and compassion that ought to be between him that teacheth and them that are taught in the word Reason 1. This will farther appeare by the Reasons whereby it is confirmed vnto our Consciences First the Ministers of God giue as a beeing in Christ and consequently to bee the children of God which is the best being and byrth that can be bestowed vpon vs the word of God being the precious and immortal seed and they by teaching and applying it are the Instruments wherby through Gods blessing we are begotten to be new borne babes in Christ and of the children of men or rather the children of the Deuil are made the sons and daughters of almighty God Hence it is that the Apostle saith p 1 Cor. 4 15. In Christ Iesus I haue begotten you through the Gospell And Peter in his first Epistle sheweth q 1 Pet. 1 23. That we are borne againe not of mortal seed but of immortall by the word of God who liueth and endureth for euer So then by their Ministry we are made aliue that before were dead we are made sonnes that before were enemies we are made Cittizens that before were strangers wee are made heyres that before were Aliants Reason 2. Secondly the Ministers of the Gospell are as our Mothers and doe conceiue vs in their wombe trauell with vs in paine and bring vs forth as with labour of Childbed to fashion vs in grace and to perfect vs in Christ We know the Sorrowes the Paines the Passions and the perilles of a Womans trauaile to be exceeding great so the measure of the Ministeriall paines and labour is maruellous great r 2 Cor. 11 23 which the Apostle expresseth 2 Cor. 11 23. He endured labours abundantly stripes vnmeasurably imprisonment plenteously the danger of death continually Eliah being raised vp of God to restore Religion to pull downe Idolatry to destroy Baals Priests and to set himselfe against the enemies of God was at length so worne with care so wasted with sorrowes and so wearied in this busines Å¿ 1 King 19 4. that he desired the Lord to take him out of the world saying It is now enough O Lord take my soule for I am no better then my Fathers The paines and perplexity of the Prophet Esay made him cry out alowde with great anguish of spirite t Esay My leunnesse my leaunesse So Ieremy cryeth out u Ier. 4 19 My belly my bellie I am pained at the verie heart mine heart is troubled within me declaring thereby that his gripings and greefes in his Ministerie were so great that they were like the paines of a vehement Colicke Likewise the Apostle being carefull to bring backe the Galathians to the trueth of the Gospell which they had forsaken saith x Gal. 4 19 My little children of whom I trauell in birth againe till Christ be formed in you meaning that hee endured much trouble and sustained great paines to fit them frame them to Gods kingdome Seeing then the Ministers of Christ be as spirituall Fathers and Mothers Fathers to beget vs and Mothers to beare vs and bring vs forth we may conclvde that the Pastours and people haue as neere a coniunction betweene them as Parents and their children But because somewhat may be obiected against this truth we wil remoue those doubts and take away those Obiections before we proceed any further or handle the Vses that
beseech you Brethren that ye acknowledge them that labour among you and are ouer you in the Lord and admonish you that ye haue them in singular loue for their workes sake The fift Commaundement calleth and comprehendeth all Pastours vnder the Name of Parents to teach vs to know those that haue begotten vs vnto the Lorde and to note the time the meanes and the person that hath brought that blessing vpon vs. It hath beene an old and ancient custome for men to celebrate their birth-day n Math. 14 6. as we see in Herod who vsually made a great Feast at it much more oughtest thou to make thy New-birth day wherein thou was borne againe and made the Childe of God a day of solemnity neuer to be forgotten and to reioyce therein aboue all thinges and times in the World This reprooueth those that regard not to heare them nor care to attend to their Doctrine For as God condemneth the absence of the Pastour from his owne people so he reprooueth the absence of the people from their owne Pastour Some hold of Paule some of Cephas some of Apollos and delight more in the guifts of a Straunger then in the Ministerie of him whom the Lord hath placed ouer them Obiection But may wee heare none but our owne Pastours What if they be vnapt to teach and vnable to instruct Answere I answere we may heare others and prooue many Spirits but we ought not willingly to bee absent from our owne assemblies where our presence and company is especially required I am no Patron of vnpreaching Prelats I wish them eyther reformed or remooued eyther amended or depriued If a man want foode at home he may lawfully aske Bread and take releefe abroad but when a man is plentifully stored or at least competently and conueniently prouided for at home it is a shame to take the Bread that is appointed for others Be it that other Pastours haue greater guiftes of learning of zeale of vtterance then our owne yet wee are bound to heare them to pray for them to attend vpon them as they attend vpon vs. He hath commanded euery o Prou. 5 15. Man to eate his owne Bread and to drinke the Water of his owne Cesterne contenting himselfe with his own estate not enuying the better estate of another Wee see how mercifully the Lord dealeth with those of the lower and poorer sort who haue little and the same homely prouision of fare in comparison of others that are full fed and fare deliciously euery day and are charged with many Children to bring vp yet p Deut. 8 2 Dan. 1 13 15. both they and their children are as healthfull in body and as strong in their Limbes as comely in countenance and as well graced in their outward persons as they that abound in Wealth and their Cuppes ouer-flow in all the dainties and delicacies of the World So we may be well assured that the Lord will much more prouide for our Soules and blesse that prouision that he hath appointed for vs albeit it be but meane and simple When a man is sicke in body he will preferre that Phisition which knoweth best the state of his body who is most likely to doe him most good although perhaps some other be better learned and deeper skilled Thus ought it to be with vs our owne Pastour which is the Physition of our Soules knoweth best our estate seeth whereof wee haue neede vnderstandeth the Nature of our disease and consequently is best able to restore vs to health againe He that hath more learning may profit by him that hath lesse may profit I say euen in knowledge For the Lord speaking by the mouth of his Minister whom hee hath in some measure furnished with guifts many times teacheth the wise by the simple and the great learned man by him that is inferiour to himselfe The Lord Iesus q Iohn 1 29. was oftentimes present at the Sermons of Iohn The Prophets that were extraordinarily called disdained not the Ministery of the Priestes r Hag. 2 11 12. but were content to learne the law of them This is the Lordes doing to aduance his owne glory and to humble the highest Teachers of the Church The Apostle hoped to profiâ— by the Romaines as Å¿ Rom. 1 12. they should by him Euery Congregation or Parish should consist of so many Christians as can meet at one assembly The Apostles directed by the Spirit of God were the Authours of this diuision and distinction who hauing conuerted many to the Gospell separated them and ordained them Elders not onely according to the number of their Citties t Reasons why the people should attend their owne Pastours but also according to their seuerall multitudes which are called Churches For euen as God hath distributed the Ciuill State of the World into Kingdomes Prouinces Shires Citties and other Dominions and hath ranged them into seuerall meetings so he hath diuided his Church into certaine and seuerall assemblies for the better ordering and edifying of them and therefore the distinction of particular Churches is not of humane inuention but of diuine institution Hence it may be concluded and inferred that one Pastour cannot be ouer all assemblies nor all assemblies vnder one Pastour Euery Shepheard must haue his owne Flocke and euery Flocke must know his owne Shepheard There is a neere band and mutuall coniunction betweene these two The Minister is charged with his owne people by the ordinance of God he must attend the Flock committed to his care and Cure ouer which the Lord hath made him Watch-man and Ouer-seer This is the knot that tyeth the people fast to their owne Pastour Euery one in the Ciuill State knoweth his owne Citty and to what company he and his whole house doth belong Euery Company in the Citty knoweth to what iurisdiction he belongeth So it ought to be in the Church of Christ euery particular Christian should be annexed vnto one certaine assembly and bee there enrolled as a member of that society to liue vnder the Ministery and gouernment thereof For where shall we rather hope to receiue good then vnder that Ministery which the Lord hath set ouer vs Or from whom rather shall we expect the blessing of God then from him whose labours he hath promised to blesse Hence it is that the Apostle saith u Heb. 13 17 Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accounts that they may doe it with ioy and not with greefe for that is vnprofitable for you Heere he addeth many reasons as it were vpon an heape to vrge vs to this duty If they watch for our Soules we also ought to waite vpon them If that they must render an account for our Soules we must also render an account of their labours bestowed vpon vs. If they must doe it with ioy and not with greefe we are charged by our obedience
of being restored It is a worthy saying of the Prophet to Amaziah K. of Iudah being like to loose a great sum of mony which hee had disbursed for the leuying of forren forces x 2 Chr. 25 9. The Lord is able to giue thee more then this If he see it good profitable for vs he can and wil repay it in the same kind for who looseth for Gods cause doth not get but if he do not recompence earthly things with earthly he wil assuredly bestow vpon vs such riches as are immortal immutable such a treasure as is eternal not fading but enduring for euer in the heauens A notable practise heerof we haue in Iob ch 19. in al his troubles which were exceeding great he comforted himself in this I know that my Redeemer liueth that I shal see him in the last day Somtimes he doth restore in the same kinde that which we haue left seemeth to be lost we see in the former example of Iob what a blessed end the Lord made so if we wil wait with patience and tarrie his leisure be content with his workes we shal behold the end better then the beginning Moreouer we see the merciful dealing of god toward his children from whō he withholdeth personal blessings To som he giueth strength of body swiftnes of foot quicknesse of sight readinesse of hearing aptnesse of the hand together with a due proportion comlinesse of euery part But to others he denieth these things so that we see some blind others lame crooked deafe deformed Notwithstanding God ofttimes supplyeth these wants and recompenseth these infirmities with a most plentifull measure of better that is of heauenly graces We see this in the example of the blind man mentioned by the Euangelist Iohn he wanted the sight of his bodily eies y Iohn 9 29 30 31 32. but he had a greater light shining in his hart a deeper insight into the doctrine of saluation then the chiefe of the Pharisies that were accounted the only Rabbies and maisters in Israel so that we may truly say that the blindman did see and they that thought themselues to haue their eye-sight were starke blinde For when the Pharisies said of the Messia We know not from whence this man is the blind man answered said vnto thē Doubtles this is a maruellous thing that ye know not whence he is and yet he hath opened mine eies now we know that God heareth not sinners but if any man be a worshipper of God doth his wil him heareth he c. if this man were not of God he could haue done nothing This was a worthy and open confession of the great work of God that had bin wrought vpon him wherein he saw more true and heauenly light then al his enemies who then boasted of the name of the church and cast this simple man out of the Synagogue But if we consider the poore man of the one side the proud pharisies on the other side which of them was most blind and whither of thē was a member of the true Church Surely God gaue a maruellous light of knowledge to his weake seruant that he was not ashamed to confesse Christ Iesus acording to the measure of grace giuen him whereas the blind Pharises were blind leaders of the blind saw nothing Heerupon Christ saith z Iohn 9 39 40 41. I am come vnto iudgment into this world that they which see not might see that they which see might be made blind And when the Pharises which were with him heard these things said vnto him Are we blind also He answered If ye were blind ye should not haue sin but now ye say we see therfore your sin remaineth Let vs not therfore despise such as haue infirmities or deformities of the body nor vpbraid them with them which are not in their powers to put away rather let vs take heed of the blots and blemishes of the soul to wit of sinne which maketh the greatest scab and scarre and bringeth reproach vnto the person Let vs beware of the blindnesse of the minde of the hardnesse of the heart of the wounds of the soule and of halting with God The blindnes of the mind is a sin and the punishment of sinne so that God is offended with it whereby it differeth from the blindnesse of the body which indeede is a certaine affliction but it is no transgression it is a kinde of misery but no iniquity it is a crosse but it is no sinne But the inward blindnesse of the minde is in it selfe a sinne and breach of Gods Law and maketh a man culpable of iudgement and guilty of eternall death because none is so blinded but he hath first pulled out his owne eyes and refuseth the light of the Gospell offered vnto him a Eph. 4 18. through the hardnesse of his heart Againe this ought to bee a special comfort vnto vs and to suffice to asswage all greefe conceiued for the want of earthly blessings if God haue denied vnto vs the vse of one or many of our members as of our eyes our eares our tongue our hands our feete and haue made vs blind or dumb or deafe or lame or maimed let vs not be discomforted or sink down vnder the burden but rather considering the recompence that he giueth vs another way and the supply that he maketh by spirituall graces let vs humbly giue him thankes b Mat. 5 29 30 remembring that it is better for vs that one of our members perish then the whole body should be cast into hell We see the holy man Iob hauing had great losses and dammages brought vpon him to his great hinderance and decay in earthly thinges acknowledged the hand of God in it gaue him the glory saying c Iob. 1 21. Naked cam I out of my mothers womb and naked shall I return thither the Lord hath giuen and the Lord hath taken it blessed be the name of the Lorde Hence it is that the Apostle saith Hearken my beloued Brethren hath not God chosen the poore of this world that they should be rich in faith heires of the kingdom which he hath promised to them that loue him Iames 2. If God haue made me blinde yet if hee haue giuen me the eyes of my mind to see the mystery of faith in this life and the excellency of glory reserued for me and all his Saints in the life to come I haue wherewith to comfort me aboundantly in the want of bodily sight If God haue made me lame to halt with my foot and therby want many outward pleasures that many seek and find yet if he haue vouchsafed this mercy vnto me d Gal. 2 14. to make me walk with a right foot to the truth of the Gospell I cannot want sound comfort and inward peace to my own soul God looketh not vpon the person of man he accepteth no man for his outward forme
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
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
confesse it they haue great names and high Titles of honour giuen vnto them Å¿ Psal 82 6. I haue said ye are Gods and ye are all Children of the most high But ye shall die as a man and yee Princes shall fall like others If then there be so little difference in the life and lesse difference of the death of rich and poor of Maister and Seruant of Magistrate Subiect we shal find a greater equality and parity betweene them in holy and heauenly things We allow them to be as the elder brethren but they must know and consider that other are as the yonger bretheren of the house and haue the same priuiledges giuen vnto them For if the Lord Iesus be not ashamed to call vs all brethren shal they be ashamed to confesse one another to be equall in the matters of our redemption and saluation Shall the rich man disdaine the poore or the Prince his people or the Maister the seruant or the Free-man him that is bond seeing the Lord of life that is equall with his Father in might and Maiesty vouchsafeth to repute vs al in the place of Brethren Hence it is that he saith in the Gospell speaking of lodging the stranger in our houses of cloathing the naked with our Garments of feeding the hungry with our meats of visiting the prisoners with reliefe of refreshing the sicke with our comfort t Math. 25 40. Verily I say vnto you inasmuch as ye haue done it vnto one of the least of these my Brethren yee haue done it vnto mee Who are more disgraced and contemned in the worlde then such as are Strangers or Prisoners or naked in necessity Yet these poore contemptible ones are deare in his sight tender as the Apple of his eye and acknowledged of him to be his Bretheren Wee are not worthy therefore to bee esteemed of Christ if we regard not such as are in greatest price and cheefest account with him So then we must take heede that wee neuer despise and deride and disdain those that are called the Brethren of Christ nor refuse to imbrace them as our owne Brethren This is that vse which the Apostle vrgeth in setting downe the duties of Maisters u Ephes 6 9. Ye Maisters do the same thinges vnto them putting away threatning and know that euen your Maister also is in heauen neither is there respest of persons with him Where we see how hee moueth all Maisters to cast off all pride and high conceite of themselues and to Loue their faithfull seruants as their faithfull Bretheren It is not farre from this purpose which Iob speaketh touching his practise and behauiour toward his Seruants x Iob. 31 13 14 15. If I did contemne the iudgement of my seruant and of my Mayde when they did contend with me What then shall I do when God standeth vp And when he shall visit me What shall I answere He that hath made me in the womb hath he not made him Hath not he alone fashioned vs in the womb Where the holy man commendeth mildnesse in all Gouernors and reprooueth the exercise of cruelty toward their seruants Hee gaue them free libertie to declare and debate the matter with him to alledge what reasonable excuse soeuer they had considering with himselfe that we haue one common Creator and maker and are partakers of the same Nature and concluding thereuppon that albeit such as are bound to serue vs bee of low degree and despised in the world yet they neuerthelesse are our brethren So then such as are aduanced vnto high places and set in authority ouer others are not to trample them vnder their feete to despise and set them at naught to account them as vile persons in their eies but to vse them with mildnesse and to behaue themselues in al lowlines to rule their houses with al gentlenesse We must remember that wee haue a Maister in heauen so that albeit he hath exalted vs on high yet God standeth aboue all and is the Maister both of the Maister of the seruant O that this were well waighed and wisely considered and thoroughly learned of all Superiors that sit at the sterne and guide the ship The higher and greater our places are the lower and lesser ought our hearts to be If we be made Magistrates and Maisters and Rulers to gouern others let vs confesse they be Brethren with vs. This yeeldeth a profitable meditation to all Christian Gouernors when we behold any of our Inferiors thogh they were our bondmen in any trouble or distresse to thinke earnestly vpon these things If God haue made mee neuer so high when I see the people pinched with dearth and famine that they are ready to perish and famish in the streats for want of Bread I must knowe they are not Dogges though many make no better nor farther reckoning of them alas alas they are my Brethren When the Pestilence walketh in the darkenesse and the plague destroyeth at noone day that God striketh downe with his fearfull hand that thousands fall at our side and ten thousands at our right hand for he oftentimes maketh hauocke and bringeth desolation into many houses and families I must thinke it is no Murraine of Cattle they are my bretheren When I behold the oppression of the poore and the grinding of the faces of the needy that they are eaten vp as bread and sold as old shooes for nothing I must haue this feeling of their affliction they are not as Horsses or Asses ouer-laden with their burthen whom yet if it were so y Exo. 23 4 5. we were bound to pity raise vp though belonging to our enemy they are my poore and dear brethren whom God hath created whom Christ hath redeemed whom the holy spirit hath sanctified whom the word hath regenerated whom the church hath nourished whom the Angelles haue guarded and who together with me in the last day shall be glorified At that day shal God be all in al when Christ Iesus shall abolish all power and authority among men when Princes must resigne their kingdomes and cast downe their crownes at his feete then there shall be no more Prince and Subiects Pastor and people Mayster and Seruant Father and Sonne Husband and Wife These degrees indure but for a season which must haue end when Christ shall come to iudge the quicke and the dead If God haue made me a Maister and committed Seruants to my charge they must not be respected as my Swine or Oxen they are my Brethren and therefore I must looke vnto them in time of their sickenesse vse all good meanes for their deliuerance The Centurion in the gospell is commended that when his seruant fell sick was in danger of death he came to Christ z Math. 8 6. for help and succour If a man haue a Bullocke and beast that is diseased he will aske counsel seeke remedy much more ought we to deale mercifully with our seruants which God
hath made our brethren not to shew more mercy to our Cattle for our commodity sake then to man made after the Image of God for his sake To conclude let vs from this Christian equality learne Christian mercy and know the estate of them that suffer any kind of misery For what is the cause that we tyranize ouer those that are our Inferiors but because we forget that we are their bretheren and that in this respect they are equall vnto vs Vse 3. Thirdly this Title of Brethren communicated to all the faithfull serueth as a comfort and consolation to all Inferiours and to teach them this dutie that they ought not to grudge or to bee greeued that they are placed in a lowe estate as though they were therefore lesse esteemed and regarded of God For seeing God hath thus farre prouided for them to call them their Bretheren and to make them equall with those of greater Callinges they are to bee contented with their places It is a great Honour to be so greatly in his fauour and to bee so highly regarded of him who reiecteth no man for his poore degree for his low estate for his meane condition This is it which the Apostle Paule setteth downe 1. Cor. 7 21 22. Art thou called being a Seruant Care not for it but if yet thou maist be free vse it rather for he that is called in the Lord being a Seruant is the Lords freeman Likewise also be that is called beeing free is Christs Seruant Where he sheweth that no mans poore calling should be his discouragement but this must be his comfort and bring peace vnto his soule that if hee be a true beleeuer although he be mans seruant yet he is Gods free man And whomsoeuer the sonne b Iohn 8 34 36. maketh free he is free indeede For wee must know that whosoeuer committeth sinne with greedinesse and draweth iniquitie as with Cart-ropes he is the seruant of sinne though he were the Maister of a family or the Ruler of a kingdome And on the other side whosoeuer is freed from the bondage of sinne and the slauery of the Deuill he is a right free-man although he be a Captiue a Prisoner or a Seruant If wee haue our part in Christ we haue our part in this comfort seeing the Seruant is saued as well as â—…e Maister if he beleeue Furthermoâ—… we must consider these two thinges both that whatsoeuer our calling be wherein we abide whether it bee high or low wee haue it from God we are alotted vnto it by his appointment and that hee seeth it and knoweth it to be the fittest place and best calling for vs vnder the Heauens For he respecteth in all his purposes his owne glory and our profite If he saw any condition of life to be better for vs or a meanes to further vs in our holy faith and saluation he would not keepe vs from it he would not deny it vnto vs he would not restraine vs of it It is a spice of the Deuils poyson which he inspired instilled into the minds of our first parents to conceiue hardly of Gods dealing toward vs as if of malice or enuy he had helde vs from the greater good and bestowed vpon vs the lesser He came to them in the Garden and told them c Gen. 3 5. That God doth know that when they should eate of the tree of knowledge of good euill in the middest of the Paradice of God their eyes should be opened and they should be as Gods knowing good and euill So when we grow discontented and dislike our callings which God hath appointed vnto vs we begin to be inueigled by the subtilty of Satan and shal be alwaies aspiring higher then God hath iudged to be meet for vs. Let this serue vs suffice vnto vs that how lowe soeuer in our owne eyes and little in the eyes of others our condition is yet God hath made them equall with vs and vs Brethren with them to our great and endlesse comfort This is that vse which the Apostle maketh to encourage and strengthen seruants in their duties d Ephes 6 5 6 7 8. Seruants be obedient vnto them that are your Maisters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ Not with seruice to the eie as men pleasers but as the seruants of Christ doing the will of God from the hart with good will seruing the Lord not men And know ye that whatsoeuer good thing any man doth that same shall he receiue of the Lord whether hee be bond or free Whereby he declareth that the obedience of such as are bond is no lesse acceptable to god then the obedience of such as are free he looketh not so much to our persons as to our actions nor so much to our actions as to the manner of our doing of them Hee liketh and alloweth that which is done of the seruant as well as that which proceedeth from the Maister and he that is of low degree pleaseth God in the duties of his calling as well as the man that is of greatest reputation in the world and highly magnified for his Riches and Honors Vse 4. Lastly seeing God respecteth all alike and hath made all as one and as Brethren that are in Christ it serueth as a reproofe and threatning and terror to all drowsie and secure persons that thinke they shall escape the iudgments of God for their high places There is no difference with God there is no inequality with Christ to them that are in Christ high and low are all alike with him None are saued for their highnesse none are condemned for their lownesse Christ Iesus accepteth no man for his glory he reiecteth no man for his ignominy Let vs therefore not beare our selues bold and confident vpon our outward excellency but stand in feare of his iudgements and prepare our selues with all reuerence and diligence that we may bee found worthy to stand before the great God in that great day of account For wee must z 2 Cor. 5 10. all appear before him when he will iudge euery man according to his works When we shal come personally before his Throne of glory and seat of iudgment hee will haue no respect to the Noblenesse of our birth to the greatnesse of our learning to the beauty of our faces to the strength of our bodies to the largenesse of our liuings to the aboundance of our Riches or to any outward priuiledges and dignities of our persons Then shall all flesh be gathered together from the foure windes and stand before the Iudge of all the world God will respect vs as we are not as we appeare to be not as others haue accounted of vs but as he shall manifest vs to haue bin when the secrets of all hearts shall be disclosed and hidden things shall bee reuealed Then must euery man answere for himselfe and plead guilty or not guiltie when no
be to doubt of his fauour and to call his louing kindnesse into question We must build vpon his promises as vpon a stable and steadfast foundation that shall neuer be remooued Heauen and earth shall passe away x Math. 5 18. But his word shall not passe away We haue the word and Oath of God y Hebr. 6 18. as two vnchangeable Witnesses so that it is vnpossible that he should lie or we be deceiued We haue the Sacraments of God as two Authenticke Seales to ratifie his promises and to make them most sure vnto vs. We haue the earnest penny as a certaine pawne left vnto vs z Rom. 8 16. And the spirit of adoption testifying with our Spirits that we are the Sonnes of God Wee haue the grace of Sanctification written in our hearts whereby we are dead to sinne and crucified vnto the world Wherefore seeing we haue so many waies to warrant his gracious goodnesse vnto vs why doe we yet stand in doubt and wherefore are our minds wauering in his mercies a Iames 1 6. As a Waue of the Sea tossed by the violence of the Windes Let vs enter into our owne hearts and consider our owne dealinges toward our Brethren If we finde our selues ready to forgiue and inclined to remit the iniuries done vnto vs and willing to release or at least to forbear the debts that we may worthily challenge of many our poore and needy brethren we may from this compassion toward them gather an vndoubted perswasion as a necessarie conclusion to our selues that his mercie shold be extended in great measure toward vs that he will neuer forget his wonderful compassion knowing that whomsoeuer he loueth vndoubtedly he loueth vnto the end He is neuer wearie of well-doing his gifts are without repentance He is not as man that he should lye nor as the Sonne of Man that he should change b Iames 1 17. With whom is no variablenesse nor shaddow of turning We are variable and vnconstant but hee is alwaies the same and will make good the words that are gone out of his owne mouth Let mee obtaine this pleasure in the Lorde c. The Apostle in these wordes doth testifie that these things which he requested of Philemon were in the Lord that is agreeable to the will of God He doth not craue them to please himselfe or to pleasure Onesimus onely but he asketh them because he knoweth that the obtaining of the same will be acceptable to God Here then he sheweth what ought to be the end that we propound to our selues in making suites and requests to others we must consider not so much what may content vs as what God commaundeth and alloweth Doctrine 2. Whatsoeuer we desire prouoke and perswade others to do must be in the Lord. From hence we learne that whatsoeuer we doe mooue desire prouoke and perswade others to doe must be in the Lord that is warrantable and conscionable standing with the will of God and a good conscience This is it which the Apostle handleth Phil. 4. Whatsoeuer thinges are true b Phil. 4 8 18. whatsoeuer thinges are honest whatsoeuer thinges are iust whatsoeuer thinges are pure whatsoeuer things are worthy loue whatsoeuer thinges are of good report if there be any vertue or if there be any praise thinke on these thinges And afterward in the same Chapter commending them for a worke of mercy he sheweth That it was an odour that smelleth sweete a Sacrifice acceptable and pleasing to God Likewise Ester 4. 14. When Mordecai would perswade Ester c Ester 4 14. to aduenture her credit and life in the behalfe of the Church which was sold to the mercy of the Sword and to the tyranny of the Enemies hee sheweth the equity and lawfulnesse of it though it were dangerous for her and threatned death vnto her Who knoweth whether thou art come to the Kingdome for such a time As if he should say Thou owest this duty to God and seruice to his Church being aduanced to the Kingdome for this end and purpose and therefore it is well-pleasing in his sight Thus doth Nehemiah exhort the Rich and the Rulers among the peoole to restore the Landes the Vine-yards the Oliues the Houses together with the hundred part of the Siluer and of the Corn and of the Wine and of the Oyle that they exacted of them shewing that in so doing d Nehe. 5 9 11 12. They should walk in the feare of God and redeeme themselues from the reproach of the Heathen Thus the Apostle perswadeth the Thessalonians to sanctification e 1 Thes 4 3 7 Because it is the will and pleasure of God who hath not called vs to vncleannesse but vnto holinesse By all these consents as by most strong Euidences and firme Witnesses it appeareth that we ought to haue the warrant of Gods word and approoued will to allow whatsoeuer we require or prouoke others to doe Reason 1. This will be made very plaine and manifest by sundry reasons First of all true loue will require onely such thinges as are honest Such as proceed further and make their owne will the rule and line to square out other mens actions with all doe want true loue and are not indeede true Frrendes The Apostle describing the Fruites and effects of loue saith f 1 Cor. 13 6. It reioyceth not in Iniquity but reioyceth in the truth It is a good sound note of a right friend to request such thinges onely as are iust and seemely The very Heathen by the light of nature could g Cicer. de amicitia see thus farre and teach how farre we are bound to pleasure and profit our friends Reason 2. Secondly such requests as are lawfull and lawdable doe giue warrant in crauing boldnesse in asking and comfort in obtaining Such requests shall neuer make vs ashamed to mooue them nor cause vs to take the repulse or denyall when we haue mooued them We see this in the example of Mordecai when he craued of Ester to make intercession for her people shee looked more into her owne danger then into the Churches deliuerance and respected more her owne person then their safetie notwithstanding hee h Ester 4 13. knowing his request to be honest and lawfull would not giue ouer but continued his suit though hee were delayed yet he was not daunted though he were denyed yet he was not discouraged but went forward boldlie vntill he receiued a gracious aunswere The like wee see in the Woman of Canaan who came to Christ for her Daughter that i Math. 15 22. Was miserably vexed with a Deuill albeit she receiued a three-fold repulse or a three-fold delay yet such was her Faith that she would take no denyall but did stride ouer all things that might seeme to hinder her and neuer would cease vntill shee had obtained her request Whereby we see that her honest request was granted and she went not away empty Reason
credit in my Maisters House He doth not thus consent with Flesh and blood neyther consent to her filthy lust to the dishour of God to the iniury of his Maister to the blot of his owne name and the wounding of his owne conscience but standeth at denyance and defiance with her notwithstanding her great flattery and daily importunity Thus ought it to be with euery one of vs though it be our Maister our Gouernour our Parents our Friendes we must not yeelde to them in euill we must not graunt any wicked requestes that may bring vs out of fauour with God and procure his iust iudgements to come vpon vs. It were better for vs to be out of fauour with Men then out of fauour with God and to fall into their hands then to sinne in the sight of the Lord. It were better to endure a little reproach for a small season for well-doing then to vndergoe the wrath of God for euer for euill-doing The Mother of Zebedeus Children came with her Sonnes to Christ worshipping him and desiring a certaine thing of him to wit that her two Sonnes might sit the one at his right hand and the other at his left hand in his Kingdome he denyed them and sayd p Math. 20 22 Ye know not what ye aske are ye able to drinke of the Cuppe that I shall drinke off and be baptized with the Baptisme that I shall be baptized with all The like we see in Peter and Iohn when they were commaunded in no wise to speake or teach in the Name of Iesus q Actes 4 19. they aunswered vnto them Whether it be right in the sight of GOD to obey you rather then God iudge you This is duely to be considered and carefullie to be practised of vs. Let vs not bee carryed away with the entisements and suggestions of others knowing that if we follow their direction and counsell in euill we shall incurre the same punnishment with them Vse 2. Secondly this serueth to reprooue and condemne their follie that in making suites and requestes neuer consider what they ought to aske and what another may graunt vnto them but respect their owne lustes anger mallice reuenge honour and aduantage What did the Wife of Potipher respect in her raging and burning lust Did she respect the Couenant of GOD or the credit of her Husband or her owne honour or honestie No vncleanenesse had possessed her heart Lust carryed her eye Impudencie ruled her tongue and all partes of Soule and Bodie were out of order The Mother of Salomon requested as she thought r 1 Kin. 22 18 22. a small request of him that Abishag the Shunamite might bee giuen to Adonijah his Brother to Wife and the King promised not to say her nay but when he heard it he reuoked his promise denyed his Mother and executed Adonijah as one that aspired to the Kingdome Wherefore shee was not well aduised what shee asked The like we might say of Herodias her daughter For when Herods Birthday was come and kept the dancing Minion pleased the eyes of a light lasciuious King so that he promised with an Oath Å¿ Mat. 14 7 8. That he would giue her whatsoeuer she should aske and she being before instructed of her Mother saide Giue me heere Iohn Baptistes head in a Platter The marke that these lasciuious Women sought after in this request was the murthering and making away of Iohn which also followed the giuing of this counsell and the asking of this request It is an euill thing to make any euill motion yea albeit no euill follow after it and albeit no consent be giuen vnto it It was euill in Sathan the Tempter to tempt our Sauiour in the Wildernsse t Iohn 4 46. albeit hee found nothing in him and could fasten no infidelitie no presumption no sinne vpon him So is it in his Instruments although they cannot preuaile to seduce any vnto sinne and draw them to offend God yet they haue wicked hearts and intents in laying snares and baites to intrap others Wee see this in Iosephes vnchast Mistresse albeit shee could not draw away his heart from the feare of God nor weaken the Faith hee had in him yet her sinne was not the lesse nor her purpose any whit the better We see this likewise in the suit that Haman propounded and obtained u Ester 3 9. If it please the King let it be written that the Iewes may be destroyed Now albeit the Church was deliuered yet his mallice was insatiable and in the ende turned to his owne destruction This ought to terrifie all gracelesse Suppliants that make no choyce or conscience what they demaund for when they are not carefull to desire such thinges as are warrantable and consonant to the will and heauenly pleasure of God their owne requestes doe many times in the iust iudgement of God turne to their owne confusion Wherefore it standeth all men vpon to looke with a single eye into the cause which they mind before they seeke it and sue for it that it be iust reasonable conscionable and honest against such as neuer haue in themselues such consideration but so they may speede in their purpose they regard not what they desire This is a point worthy to be marked of all especially of those that depend vpon others to be aduanced and preferred It is a greeuous sinne to abuse the fauour and authority of others to bring their bad and leud purposes to passe It is the manner of many men that are in credit with great persons to be bold to sollicite any of them without difference or due regard of equitie not considering the lawfulnesse or vnlawfulnesse of the thing the making or marring of others the doing of good vnto them or the vtter vndoing of them Hence it is that Iohn Baptist exhorteth the Souldiers that came vnto him to be instructed x Luke 3 14. Doe violence to no Man neyther accuse any falselie and be content with your wages We must therefore take heed what we aske into what inconueniences we draw and driue others into Our requests must be seasoned with the feare of God Vse 3. Lastly we learne that no man hath an absolute power and authority ouer others but limited and restrained within certain bounds Paul had the highest office of Apostleship committed vnto him yet he could not require and commaund what we list he could goe no further then the will of the Lord which is declared and doubled in this place Albeit God haue lifted vp our heads aboue others and made vs Rulers to commaund yet we cannot command what we list The Maister must remember y Eph. 6 9. That he also hath a Maister in heauen The Father must consider that he also hath a Father which is in Heauen Such as are inferiours are not bound to yeelde an absolute obedience in all thinges but they are tyed to obey their Superiors so farre as they do not disobey the
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
The vse of it 496 Christians who they be 496. The true Christian hath faith and loue 100. He must haue more then Faith 103. He is onely a free man 114. Wherein it standeth 115. bound to serue the Church 272 Christians are not enemies to States and Common-wealthes 263. They are the onely friends of Princes 269 A good Christian a good Subiect 267 Chistian pollicy 265 Cherish good things 481 Cheerefulnesse See Willingnesse Children should not hear an euil word 45 Children of God neuer voide of the fruits of faith 122 Children deformed destroyed by the Heathen 157 Children must obey parents 343 Church meetings to be frequented 30 Church and Commonwealth compared to man 36 Church of Rome teacheth that faith may be without charity 104. It is a Tyrant 177 Our Church hath many Saints 120 Church is Christs schoole 128. it shal neuer perish 487 Church accused of sedition 264 Church of Rome no true Church 322 Ciuill honest men 97 503 Circumcision 392 Comparison betweene Idolatry olde and new 63 64 Compassion 114. it is to bee shewed to the ignorant 177 Company of euill persons 94. 123 150. of the godly to be delighted in 439 Communion ought to be among al saints 113. It standeth in two things 114. We must delight in it 123. it takes not away priuate possessions 365 A Communion among the vngodly 124 Communion is with Christ and among our selues 149 Communion one with another what it teacheth 348 357 Communion with Christ wherein it consisteth 349 All things Common among friends See friends Comfort to all that employ their guifts 140 141. Comfort to the Ministers 167 278. and to the people 279 Comfort in losses 307. not to be vexed through impaciency 310 The Colliers Faith 77 78 Confession of faith necessary 86. it hath promise of reward 87. It is a fruite of faith ibid. it is required of all 89 Confession is as our faith 91 Confession of penitents not to be reueiled See Penitents confession CoÌ„firmation in the truth necessary 131 Coniunction among the faithfull in 3. things 123 Contemners of Gods ordinances 130. and of the weake Brother 479 Conscience of our companie 350 Contentation 370. Rules seruing to worke it ibid. Conuerted must seek to conuert others 69 Course of the Gospell cannot bee stopped 1 Conuersion of a man alters him quite 227 Contempt of prayer 454 Couetousnesse 354 372 409 504. the sorts of it ibid. it is the root of all euil ibid. Couenants in writing See Obligations Cruelty toward Transgressors 174 Cursed speaking 475 Creditors not to be rigorous 383 410 Curteous speeches become the Saints 471. against them that pinch curtesie who shall beginne them 474. against such as perform them only outwardly ibid. D Daungerous to contemne preaching of the word 214. Day-laborer 410 Despise not any how vile soeuer 5 Deuils faith what it is 78 107. many com behind them 79 108. they haue no hope of mercy ibid. they knowe they are reserued to wrath ibid. they teach the reprobate a lesson which theÌ„selus could neuer learne 80. they do Gods will by constraint 288. what are their baits 489. they corrupt Gods worship 499 Deuil signifieth a false accuser 144 Degrees of faith 81 Defence of the godly wee must vndertake 94 Desire the best gifts 149 464 Description of the iniquitie of our times 150 151 178 Deputies cannot discharge vs. 200 Departers out of the Church 220 Delight must be in Gods seruice 287 Death of the godly sudden ofttimes 308 Dead faith 258 259 Deare they must be to vs that haue gained vs to the faith 394 Deformed haue comfort 311 Delight not in the vngodly 318 Debts to be paid 389. such as do not are theeues ibid. they are not to be eagerly exacted from the poore 407. they are of two sorts 246 Degrees in submitting our selues to the word 401 Despaire not of any mans saluation 430 three Meditations about it 431 Deserts See Merits Demas 484 Disgrace it is not to be cast in prison for the Gospels sake 12 Difference betweene the godly and vngodly 24. between Pastors and hyrelings 72. between Gods loue of the elect and of the reprobat 86. between beleeuing God and in God 107. between Heathnish and christian religion 156. between that which penitent persons haue bin and are 318. between sinner sinner 480 between the godly and hipocrites 486 Dislike of our selues is the first steppe to grace 52 Discretion required in the minister 175 Diuision of parishes hath footing in the word 198 Diligent teaching required 200 No Disgrace to do seruice to the Saints 276 Disorder in the world ouerturns not gods prouidence 298. God ordereth it 299 Doubts must bee remoued by the minister 362 Doubtfull things must bee taken in the best part 429 Duties are better done by help of others then alone 21 Duties to be performed willingly 285 Duties of godlines chiefly to bee regarded 503. E Earthly things must be set after heauenly 500 Education of children in godlines 43 Elect shal in Gods good time be called 7 Elect called Saints and why 86 Enuy not the proceeding of others 75. 153. who are most giuen to it Ib. reason why we should not enuie others 76 Enuie what it is 133. most hurtful to him that hath it ibid. Enemies to a good name 98. Enimies of the Church prosper not 278 280 Enimies to the Ministers are enimies to God 398 Encrease in good things is required 226 324 483. seeing we are in the way to the kingdome 127 Entising to euill 152 153 Enquire out such as want 161 Enquire which way to do good 281 423 Entrance of sin into the world 302 Epistle to Philemon when written 466 Epicures 299 Equality in christ among beleeuers 331 Esteem of penitent persons as they are 314. Euil cannot bee defended by Gods prouidence 300 Execution for treason not religioÌ„ 19 20 Exhorting one another required 39 152 260. Examine our selues whether sanctified 122 Examples corrupt not to be folowd 189 Exacting our own not alwaies warrantable 412. F Faith is the hand of the soul 53. it stands in particular application 66 76 80. no comfort without this 77. particular faith required of euerie one 77 Faith of the Church of Rome what it is 77. it is grounded vpon ignorance 78 No faith where no knowledge 78 Faith hath sundry degrees 8â— 110. it must not be kept to our selues 92 Faith and Loue commend a man to god 95. they perfect a Christian ibid. they are marks of election ibid. they go together 99. they are as the tree and fruit ibid being seuerd they lose their names natures 100. he is no true Christian that separates them 100 Faith is prooued and tryed by our loue and loue by our Faith 101. How it dooth iustifie 103. It is not built on men 487 What true faith is 106 Faith in the Saints Popish Doctrin 208 Faith is wrought by the preaching of the word â—09 It is ioyned with repentance Ibid. It teacheth to depend vpon God