Epistle or Booke of a more inferiour argument lesse respecting the whole body of the Church should haue beene framed by the motion of Gods Spirit What a folly then is it for vs to imagine that Gods eye being vigilant and watchfull in looking to Bookes of lesse vse should be so heauy and drowsie when Bookes of greater vse should haue beene preserued As though he that is carefull for the safe custodie of common pieces of siluer would be negligent in looking to some rare or rich Iewell or precious stone Wee may then by this small Epistle written of so small a matter and yet remayning more then probably gather that either there were no such Bookes euer written as they say are lost or else if there were that they were not Canonicall This doctrine of the Canon entirely preserued S. PAVL plainly confirmeth Rom. 15. saying Whatsoeuer was written was written for our learning Now if some of the Canon be lost what learning can we possibly gather out of it Besides in these Bookes we haue we want nothing as in many bookes of the Heathen which are maymed and imperfect sometimes without head sometimes without taile the iniquitie of the times dealing with them as the King of Ammon with DAVIDS Embassadors But here is no such clipping or curtayling of the Scriptures here be no libri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here comes in no Desunt per pauca Desiderantur nonnulla Those bookes wee haue wee haue whole and entire no one sentence no one piece of a sentence is wanting Now how is it likely that that God who would not suffer the least tittle to be blotted out of these Bookes we haue would yet suffer whole Bookes to be razed out at once out of the number of the Canon What hath the prouidence of GOD lesse respected his owne Bookes then the Paynims whereof though many be gone yet not without some reliques and fragments still remayning But here Time which was more fauourable to their bookes nibbling vpon them and as a Moth consuming them by little and little here a piece and there a piece deales farre more vnmercifully with the Scriptures as a Lyon crushing them in pieces at the first with a wide gaping throat as an open sepulchre deuouring and swallowing downe in great gobs whole bookes at once In so much that the least footsteps of them are not to be seene I dwell the longer in this point because it is of such singular vse and comfort For first this care of God in preseruing his Word Vse 1 setteth out and commendeth vnto vs his care for the preseruation of his Church which is vpheld and maintayned by this Word Wherefore so long as we see Gods prouidence so carefully watching ouer the Scriptures we may put our selues in assured hope that he will neuer faile nor forsake his Church If he meant to do so to what end should the Scripture serue There is no vse of them out of the Church for the benefit of the Church doubtlesse are they kept not for Turks and Canibals As long then as wee see the Word of GOD continuing so long may wee assure our selues that God will still continue a remnant at the least of his Church and a holy Seed which shall be fed and fatted with this wholesome food whereof at the first it was made And as this doctrine is comfortable to the whole Church in generall so likewise to euery member thereof in speciall who here-hence haue this gracious and sweet Meditation yeelded vnto them What hath GOD beene so carefull to keepe his Word written with inke in Parchment so pure so perfect notwithstanding the endeuours of Satan to mayme and mangle yea to corrupt and adulterate it O then will hee not much more hauing written his Law in our hearts by the finger of his owne Spirit maintaine this his owne handy-worke and writing against all the dashes blots and blurs which Satan and our owne corruption make continually to deforme yea and if it were possible wholy to deface and raze out this holy writing If the Word of God printed in books after the same manner that the word of men is could neuer yet be obliterated much more then shall the same Word after a wonderfull and extraordinary manner printed and stamped in the fleshly tables of our hearts retayne there his forme and figure for euer as being written with an indeleble Character Thirdly The holy Ghost both first of all exciting 3. The honour that God doth repenting sinners and stirring PAVL to the writing of this Epistle for ONESIMVS as also guiding and gouerning of him in the writing of it we may obserue the great honour that was done to this poore seruant now repenting and becomming the seruant yea the freeman of Christ The holy Ghost himselfe writes a letter in his behalfe to his Master for it was not so much PAVLS doing as the Spirits PAVL wrote but the Spirit indited If wee can get the Kings letter to some that may doe vs good we thinke it a great fauour and our selues much honored What a honour was this then for ONESIMVS to haue the great King of Heauen and Earth to set his holy Secretarie PAVL on worke in writing and his owne Majestie in inditing this letter for him This teacheth vs that the Lord is no respecter of persons but that according to his promise he will honour them that honour him be they neuer so base and dishonourable in the world euen bond-slaues as this ONESIMVS was As on the contrary he will bring shame and reproch vpon them who feare not to dishonour him though neuer so honourable outwardly in the Word What then though thou art small and despised though thou hast but the low degree of a seruant be not discomfited euen so was ONESIMVS yet honouring the Lord by his vnfained repentance see how the Lord honours him taking the paines himselfe to write this Epistle for him and thereby eternizing his memorie to all posterities Many great and mightie Monarchs are dead and rotten and their names are dead with them it is not so much as knowne whether there were such men on the earth in whom is verified that of the Psalmist Psal 37. 35 36. But ONESIMVS a base slaue hath a name of eternall and that most happie memorie giuen him So that wheresoeuer this Epistle shall come this which the Holy Ghost hath done for him shall be spoken of for a memoriall of him The like through Gods gracious prouidence hath befalne many other poore ones in this world as the Woman that powred the Oyntment on Christ RAHAB SIMON of Cyrene diuers others who though otherwise ignoble and obscure yet are now true Canonized Saints indeed hauing their names registred and recorded in Gods owne holy Canon Whereas according to that of the Psalmist Princes themselues haue had contempt powred vpon them contemning God and haue beene quite forgotten forgetting the Lord. Thus the Lord knoweth how to depresse and debase the
To stop the fowle mouths of such persons that Vse 1 cry downe the Ministry for an idle calling and account Ministers of all other men to liue the most easie liues It is to bee confessed that of many Ministers it may bee sayd as our Sauiour speakes of the lillies Matth. 6. 28. They labour not But the poynt is not what is the labour of some persons but of the calling and office And yet indeede many may bee sayd to labour hard enough and yet are guilty of idlenesse wee laboured day and night viz. euen with our hands So farre goe many with PAVL that well may take vp that speech of themselues Zach. 13. 5. I am no Prophet I am an husbandman but yet they leaue him in that which followes And preached vnto you the Gospell of God 1 Thess 2. 9. They labour indeede but in their owne fields more then in the Lords We haue therfore a right to meanes and maintenance for the labourer is worthy of his hire It is vile Vse 2 iniustice to deny the labourer his wages It is a crying sinne Iam. 5. It is a sinne that brings a curse Ierem. 22. 13. Woe vnto him that vses his neighbour without wages and giueth him not for his worke Vpon the heads of how many must this woe needes light who are guilty not onely of iniustice but of sacriledge also in detaining and withholding the wages of Gods work-men and labourers Why should Gods Ministers be worse dealt with then our oxen why should they worke muzzell'd a plaine signe that men are as horse and mule in that they preferre the labour of their oxen before the labour of the Ministry 1 Tim. 5. 17. They that labour in the word and doctrine are worthy double honour the honour of countenance the honour of maintenance Some will giue their countenance to the Ministry so they may be spared in matter of maintenance Some the Law forces to giue maintenance therefore with CAIN Gen. 4. 6. they cast down their countenance Some will giue neither countenance nor maintenance How single a number is there of those that will giue the double honour of countenance and maintenance Let not such as vndertake that calling dreame of ease pleasure and of an idle life 1 Thess 3. 2. These Vse 3 two are ioyned together a Minister and a Labourer in the Gospell Prepare for and buckle to thy labour that intendest and entrest into the Ministry How many are Ministers that yet no labourers and so occasion the world to iudge Ministers as PAVL the Cretians to be flow bellies If they were so taken vp that were idle in the market place why stand yee heere all the day idle what sharpnesse must they look for that stand idle not in market-place but in the vine-yard It is ill being idle in the market-place it is worse in the vine-yard Alas for vs that wee should bee so dainty to shed a few drops of sweat for those for whom Christ sweat drops of bloud yea shed his heart-bloud Arrant shame for vs that LABANS sheepe should bee more painefully attended then CHRISTS The second part of the conclusion is in prayer The grace of our Lord Iesus c. In which prayer we may consider 1. The person prayed to 2. The thing prayed for The person praied to our Sauiour described by three titles 1. Our Lord. 2. Iesus 3. Christ The three titles which were in the glad tidings of the Angell Luk. 2. 11. A Sauiour which is Christ the Lord. 1. Of the title Lord before verse 3. 2. Title IESVS that is a Sauiour The reason of which name we finde Matth. 1. 21. Thou shalt call his name IESVS for he shall saue his people from their sinnes Quest How is he our IESVS and how saues hee vs Answ 1. By satisfying GODS wrath and iustice Christ is our Iesus and Sauiour in fiue respects for vs and vndergoing that curse which was our due Acts 20. 28. CHRIST hath purchased his Church with owne bloud By his death and bloud-shed hee hath saued redeemed vs from the curse Gal. 3. 13. Christ hath redeemed vs from the curse of the Law when he was made a curse for vs. 2. By his obedience to the Law and fulfilling of it And thus CHRIST may be sayd to bee the end of the Law Rom. 10. in regard of that perfect obedience he yeelded thereunto And so hee tells IOHN that it became him to fulfill all righteousnesse Matth. 3. for saluation stands in two things 1. In a freedome and deliuerance from hell 2. In the possession of heauen and eternall life CHRIST by his death merits the first and by his obedience in fulfilling the Law merits the second For though CHRISTS death had deliuered vs from death yet if obedience had not been yeelded to the Law still the curse would haue beene vpon vs excluding vs out of heauen in regard of the Lawes transgression Wheras now the Law being translated from our persons to the person of our Mediatour he hath perfectly fulfilled it and so is our IESVS by his obedience both in his sufferings and in our doings 3. By the remission of our sinnes He saues vs by pardoning vs 2 Cor. 5. 19. and Col. 1. 14. In whom we haue redemption by his bloud that is the forgiuenesse of sinne 4. He saues vs by destroying the Kingdome of sin in vs and by dis-throning our corruptions so that wee are no longer seruants to sin but to him Hee saues vs from the commanding power as well as from the condemning power of sinne Hee saues vs from the dominion and seruice of it See Rom. 6. 11. 12. and 8. 2. 5. Hee saues vs not only from the dominion of sinne in this life but from the very presence and inhabitation of it in the life to come Heere hee saues vs that it raignes not there hee will fully saue vs that it shall not so much as haue a dwelling in vs. All these may be reduced to two heads namely that CHRIST saues vs. 1. By his merit he meriting by his death freedom from the curse and remission of sinne and by his obedience eternall life for vs. 2. By his efficacy whereby in this life hee daily mortifies the body of sinne and wholly in the life to come abolishes the same Acknowledge we then CHRIST for our IESVS The Papists are like the Iewes they trust in Moses Ioh. 5. 45. They would come into Canaan by MOSES as well as by IOSHVA and so make themselues their owne Iesusses while they will be saued partly by CHRIST partly by themselues CHRIST will bee IESVS alone or not IESVS at all The third title is CHRIST a Greeke word the same with the Hebrew MESSIAH signifying Annoynted So that IESVS CHRIST is as much as a Of the name Christ and what it signifies Sauiour annoynted And so this name comprehends all his three offices of King Priest and Prophet inasmuch as all these three vnder the Law were inuested into their offices
for Faith it hath a speciall stroke in euery Euery good must be done in Faith and good action For first it clenseth the conscience and purifieth the heart so fitteth it for the bringing forth of a good worke for out of a defiled Fountayne no pure Riuers can come A good man brings forth good things but whence out of the good treasure of his heart Now this good treasure is a worke of Faith 1. Tim. 1. 6. Acts 15. 9. Secondly it setteth before our eyes the Commandement of God enioyning vs that which is to be done and withall perswadeth vs that the Commandement belongs to vs and bindes vs Rom. 14. Whatsoeuer is not of Faith is sinne Thirdly it sharpneth the Commandement of God set downe in that word and driueth it in more deeply into our minds by adding thereto a Commandement of her owne For as wee shewed before Faith to the regenerate is in stead of a Law Hence our obedience Rom. 1 6. is called the obedience of Faith because it harkneth not onely to the Word of God but also to Faith vrging and pressing that Word of God In euery good worke which wee doe vnto the Commandement of the Word must come the Cōmandement of our Faith The which by the apprehension of the loue of God the Commander sweetly inuiteth and gently allureth vs to performe obedience Wicked men are moued sometimes by Gods Commandement to doe some good things but yet not by the Commandement of Faith they haue none at all Vnlesse therefore when thou goest commest doest this or that thou heare thy Faith like the Centurion in the Gospel saying Goe Come Doe this or that assuredly thy comming thy going thy doing this or that though groūded vpon the Word are yet sins in thee Fourthly fiftly it presenteth to our memories the Promises First the promises more specially to that particular good work which is to be don This is a notable spur to our obedience Vnto this Commandement Apoc. 2. 10. Be thou faithfull to the death is added this Promise I will giue thee the Crowne of life Now that wee may more cheerfully obey this Commandement our Faith as MOSES his did Heb. 11. must behold the Promise annexed Secondly the Promises that are made generally to all good works concerning the couering of their defects and blemishes For the best works we do are tainted and stayned with our naturall corruption Here then is the last action of Faith the vpshot and conclusion of all namely the apprehension of the merits of Christ whereby both that euill which we haue mixt with our good works may be remoued and that good which is wanting may be supplyed In the second place when Faith shall thus haue In loue both to God and done her part comes Loue succeeding and seconding Faith in the bringing forth of euery good worke First Loue towards God For this is the difference betwixt the obedience of the godly and that shew of obedience that is to be found in the Ethnicks Papists Ciuill men and all such Iustitiaries The loue of God thrusteth forward the godly but these the loue of themselues for they thinke to demerit God to themselues by that they doe And therefore they say with that young man in the Gospell What good thing shall I doe that I may get eternall life Loe the base mind of a seruile Mercenarie they doe all like hyrelings for their wages But a child like ingenuitie drawes forth the obedience of the godly The child when hee does any thing for his Father lookes for no recompence but his intent is onely to shew his loue towards his Father The obedience of the godly is wholy Filiall and a testimonie of their thankfulnesse for benefits alreadie receiued Therefore their voice is not What good thing shall I doe for the getting of Life but for Life already gotten What shall I render to the Lord Psal 116. Secondly Loue also to our Brethren must be Our Brethren the ground of our obedience This as it is plaine in the works of the second Table wherein that of the Apostle hath place Doe seruice one to another by loue so it is true also in the works of the first Table Euen those works of obedience which concerne God immediately must be done in loue to our Brethren namely that by our example wee may doe good vnto them prouoking them to doe the like Thus PAVL in his sufferings for the Gospell had a speciall regard of the Elect 2. Tim. 2. vers 10. Thus much of these Vertues of Faith and Loue. Their obiects follow First the obiect of Faith is onely one viz. Christ. How is Christ the obiect of Faith Quest Faith is taken two wayes First properly for an Answ action of the Vnderstanding in assenting to some Christ the obiect of Faith truth Secondly improperly and Metonymically for an act of the Will in resting and relying vpon some thing which is called Confidence which way soeuer wee take it Iustifying faith hath Christ her obiect First if it be taken for assent which we call beliefe or credence Christ may worthily be accounted the obiect thereof for this is the truth whereto shee assenteth namely that Christ is hers If it be taken the second way for confidence so also is Christ the obiect of Faith for in the merits of Christ onely and nought else can wee safely repose any trust of him may wee depend onely for our saluation Here then first of all is ouerthrowne the Doctrine of the Scholemen that make God simply the obiect of our Faith without making any mention of Christ who yet is the Way by the which we goe to the Father otherwise dwelling in the light inaccessible so our Sauiour Ioh. 14. 1. You beleeue in God beleeue also in mee As if hee should say Yee cannot truely beleeue in the Father vnlesse also yee beleeue in mee so most excellently are both these coupled together Ioh. 17. 3. The knowledge of the Father and of whom hee hath sent Iesus Christ. So 1. Pet. 1. vers 21. By whom namely Christ you beleeue in God By this see then what to iudge of the faith of the Turks Iewes and all those that know not Christ yea of the Papists destroying that Christ indeed whom they grant in word The way of God is hedged vp considered in himselfe simply without Christ He only is the foundation of Faith Secondly here againe the Papists are met with that dare ioyne with CHRISTS merits of Saints for Faith to leane vpon But it is Christ onely that Faith can leane vpon In him onely can shee find that which is to be opposed to the Lawes rigour to Gods anger and iustice Therefore it is oftentimes called the Faith of Iesus Christ as Rom. 3. It is only the bloud of Christ that will stay and strengthen our hearts in the houre of death and it is only that which will choke Satan with his temptations Tell him of the merits of Saints and hee
account Is the Steward of a Kings Family no body because he is ouer the Family not as a Lord but as a Steward Is the Minister no body because he commaunds not in his owne name but in Christs But is it not counted a matter of greater honour to be sent in Embassage by an earthly Prince The authoritie of Ministers as I haue shewed is only the authoritie of Messengers and Embassadours and lasts only during the time of their message and embassage What then when they haue done their message are they so lightly to be regarded God forbid Nay according to the Apostle for their works sake they are to be had in singular account alwayes and euerywhere and not onely whilest they are in their worke being a preaching in the Pulpit But when they are in their embassage declaring the Will of Christ then speciall reuerence and regard is to be giuen them then according to CORNELIVS example are wee to set our selues before them as before God himselfe for they command in Christs Name and therefore their contempt is contumelious to Christ himselfe in whose Name they speake Matth. 10. Ministers therefore must be heard with submissiue and obedient minds for if they haue authoritie to command vs in Christ how can any whosoeuer denie obedience Nay Kings themselues are to be obedient to them that are ouer them in the Lord as the Apostle willeth for it is Christs authoritie and not the Ministers and therefore it equally bindeth the King and the Begger But alas Ministers may command euen meane persons but who obeyes their commands They may command and doe themselues Their words are accounted only as a blast of wind This authoritie of commanding as it is set forth by the manner in Christ so by the measure hauing great authoritie c. For being in Christ it must needs be great This must teach Ministers to speake with great boldnesse when they know they are armed and backed with Christs authoritie Indeed if those things wee speake were in our owne names wee had iust cause to be afraid because oftentimes our message is very vnwelcome to carnall eares but speaking in Christs Name we may as the Apostle here saith be very bold lifting vp our voices as Trumpets Esai 58. 1. knowing that God hath giuen vs the Spirit not of feare but of power and loue and of a sound mind 2. Tim. 1. 7. The meanest Sergeant that is in the Kings name dares arrest the greatest Duke that is In this house the basest Skullion in that kitchin being set on by your Honours would not be afraid to controule the Steward But take heed thou that art a Minister lest at any time thou presume to command to rebuke or threaten in thy owne name Christ will not beare thee out in such commands neither will he make good such threatnings If men in such a case offer violence looke not that hee should rescue thee but in his owne cause he will be a wall of brasse vnto thee Ier. 4. Wherefore as a faithfull Embassadour reueale the whole Counsell of God let neither feare nor the golden squincey nor any thing else stop thy mouth Thou hast Christ to be thy Authour in that thou art to say Assuredly he will neuer goe backe from that which hee hath willed thee to speake ABSALOM encouraged his seruants to slay his brother AMNON by this argument Haue not I commanded you 2. Sam. 13. How much more should the Commandement of Christ put heart and spirit into the Ministers to open their mouthes and to speake freely and fully and frankly whatsoeuer they haue in Commission Thirdly S. PAVL sets forth his authoritie of commanding by the matter of it What is it that he may command any thing what hee please No. Though hee were an Apostle yet hee hath no such infinite authoritie What then That which is conuenient See then the bounds of this spirituall power It can command nothing but that which is conuenient And this necessarily followeth out of the former for it is in Christ And Christ can command nothing which is not conuenient wherefore if Ministers at any time shall command things inconuenient they doe now exceed their bounds they goe beyond their Commission neither doe they now command in Christs Name but in their owne And therefore in such cases wee are so farre from being bound to obedience that wee are in conscience to disobey This ouerthroweth the tyrannicall and vsurped Dictatorship of the Pope who maketh his owne will a Law and thinketh hee may doe in the Church what him listeth The proprietie of the word Conuenient is also to be obserued It signifieth that which in equitie we are bound vnto though not in the rigour of the Law If PHILEMON should stand vpon it hee was not to receiue ONESIMVS againe but in Christian equitie he was Note then that wee are bound not onely to doe Doct. those things which the very extremitie of Law will draw from vs but also such whereunto reason and equitie doe perswade Thus much of the first illustration of the act of praying from the diuerse his power of commanding Though I haue great c. The second followeth from the mouing cause Yet for loues sake I rather beseech thee The cause that made PAVL deale by intreatie when hee might haue commanded was loue not PHILEMONS loue towards the Saints that hee spoke of in the seuenth Verse as some would haue it but his owne loue towards PHILEMON Obserue first in the example of the Apostle that Doct. Ministers must deale in the mildest and gentlest Ministers must deale mildly manner that may be with their Hearers intreating perswading exhorting beseeching euen then when they may lawfully command 1. Cor. 15. in the end We beseech you to be reconciled Rom. 1. 12. I beseech you Brethren by the mercies of God For so it is that wee see euen in the things of this life that men must be faine to sue for that which is their owne and may be glad if by faire entreaties they can get vp their debts So the Ministers may thinke they haue done some great matter if by any meanes euen by earnest and affectionall perswasion and exhortation they can get at our hands this debt of obedience wee owe to God And no maruell if Ministers thus deale when God himselfe herein goes before vs in his owne example Oh that Israel would haue harkned Psal 81. 13. and Matth. 23. Christ shewes that hee inuited the Israelites in the same manner vnto himselfe that the Hen doth her Chickens Wherein we haue great cause to admire the vnspeakable goodnesse of God towards vs. Men commonly are earnest and importunate Intreaters for those things which may be profitable to themselues but who is earnest in desiring another to doe that which is only for the profit of him with whom he dealeth and not any whit profitable to himselfe If a man of himselfe cannot see what is for his owne good and of his owne accord
doe it not without further adoe we count him worthy to smart for his folly But here God dealing with vs by his Ministers so pathetically to turne and reconcile our selues vnto him the profit is solely our owne wee only shall haue the commoditie of this reconciliation and not God who could as sufficiently glorifie himselfe in our euerlasting confusion Our hearts therefore must relent and be ouercome by this kindnesse of God so sweetly and gently calling and alluring vs vnto himselfe Obserue further in PAVLS example that sometimes Doct. we are to yeeld of our right neither alwayes Sometimes we must yeeld of our right may we doe those things which of themselues are lawfull and indifferent It is a weake argument This is lawfull in it selfe therefore it is lawfull for me In it selfe it was lawfull to eate of things sacrificed to Idols and yet in the case of scandall the Apostle forbids the Corinthians to eate of them 1. Cor. 8. It is lawfull in it selfe for a Minister to receiue maintenance from his flocke but it was not lawfull for PAVL preaching at Corinth 1. Cor. 9. For then he had abused his libertie Vers 18. And hindred the Gospell Vers 12. and so consequently sinned The case is alike in the vse of our Christian libertie in things indifferent as meate drinke apparell sport recreation It is a point of Christian wisedome to consider not only what is lawfull but also what is expedient and profitable not only what is lawfull in generall but also in speciall what is lawfull for mee and thee for if the vse of our libertie be a stumbling blocke at which our Brethren may fall and hurt themselues we must then bridle and restrayne it Here then is condemned the tenacitie and temeritie of some in the vse of that libertie which the Word hath graunted them in things indifferent Their tenacitie that they hold their owne stifly and will not let goe the least part of their right though the glorie of God and good of their Brethren doe earnestly craue and begge it at their hands Their temeritie not onely that they themselues rush venturously vpon all things that in themselues are lawfull not considering with themselues whether in regard of some circumstances it may not be vnlawfull for them what inconuenience may ensue what hurt may also arise to the Gospell but also censure and condemne others who kept backe by Christian wisedome and charitie dare not runne with them to the same excessiue vse of their libertie Let them remember that PAVL in this place hauing much libertie of commanding yet chose rather to intreat Obserue thirdly what it is that will make a Christian Doct. abridge himselfe sometimes of the vse of his Loue makes a man abridge himselfe of his libertie libertie namely the loue of God and our Bretheren For loues sake I rather beseech thee For this is reckoned among the properties of loue by the Apostle That it seeketh not her owne 1. Cor. 13. but his whom it loueth If Gods glorie and the Churches good be deare vnto vs wee will not vse our libertie to the full in those things which may hinder and hurt both If therefore thou wouldest obtayne so much of thy selfe as to remit and giue in somthing of thy right to God and thy Brethren first it is necessary that thy heart be inflamed with a zealous affection both towards Gods glorie and the Churches good This conuinceth many of small loue to their Brethren that will not moderate their libertie no not in those things which they see necessarily will bring in the ruine of the Church The Papists also are here confuted who would make this departing from our right for Gods glorie and the Churches good to be a worke of supererogation For this is their iudgement of PAVLS preaching gratis and diuers such like examples in the Scriptures If the works of Charitie be aboue the Law then also are these works to the which the Law of Charitie bindeth vs aboue the Law for it is loue which makes vs yeeld And I hope the Law commands vs to loue God with all our heart and our Neighbour as our selfe Thus much for the first speciall illustration of the Proposition of this Petition namely of his act of praying The second followeth namely of the person praying PAVL himselfe I pray thee described first by his age being as I am PAVL aged secondly from his imprisonment which he maketh a greater matter then his age and now also a prisoner of Iesus Christ both these are here brought in to adde further weight to his petition and to stirre vp the affections of PHILEMON First That he vrgeth his yeeres as a matter that Doct. 1 should make PHILEMON more respect this his Reuerence due to age suit we learne that speciall reuerence is due to this age God vnder the Law prouided for this that there should be more then ordinarie regard had of the aged but specially in the Ministerie for after they began to be in yeeres he would haue them eased of the burthen of their Ministerie and yet double honour to be giuen to them both of reuerence and of maintenance Now if the white head and siluer haires of a Minister suing for another should procure authoritie vnto him in his suit and mooues the affections of those he sues vnto how much more then suing for himselfe And questionlesse there cannot be a spectacle of greater compassion then an aged Minister gray-headed in the Seruice of God and the Church being in distresse Age sayes SALOMON is a Crowne of Glory being found in the way of righteousnesse If in any way of righteousnesse much more in the way of the Ministerie righteously and faithfully discharged Such then that are like PAVL in the Ministerie or in any other Calling that haue spent their time painfully and profitably may with honestie vrge their age pleading for themselues and others But the old man that hath liued vainly and vnprofitably all his youth and hath alwayes beene a burden of the Earth is an vncomely sight For old age is an honour in it selfe yea a part of Gods Image who is the Ancient of Dayes And honour sayes SALOMON becomes not a foole To such old men their honour is turned into shame Their gray haires are rather ashes of shame and humiliation then a Crowne of glory Secondly Vrging his imprisonment as another Doct. 2 matter and that of greater weight then the former Ministers to be regarded the more for their afflictions wherefore he should be respected in this fuit he teacheth vs that the afflictions of Gods Ministers are so farre from being any iust cause to make vs lesse to reuerence them that for them they are more respectiuely to be vsed and honourably to be conceiued of Many Ministers enioying peace and libertie and flourishing in the Pulpit haue beene much flocked after and greatly regarded as IOHN BAPTIST but when once they haue beene clapt vp in Prison then they
lesse reproch and rebuke then once the Iewes did that other O then thou vnfaithfull and negligent seruant when others shall bring into the Lords Barne a plentifull Haruest of the Seed of the Gospel wherewith they were betrusted what shall become of thee who through thy negligence and ill husbandry hast suffered that so precious a Seed to rot vnder the Cloddes With what face wilt thou come alone into the presence of Christ and his holy Angels at the last day with others being attended with the Honorable Trayne of their thousands and hundreds as the Apostles and others O sweet and godly sight shall appeare before him and say O Lord here we are and not we alone but these our children with vs whom wee hauing begotten and gayned vnto thee formerly doe now present before thee Then shalt thou as vnsauourie salt be cast out on the dunghill when these that haue made many wise shall shine as the Starres in the firmament Dan. 12. Neither yet serueth this for admonition to the Ministers alone but also to the People by whose fault it commeth to passe and that very often that the Ministers want the full honour of this name For though wee striue neuer so much with you to conuert you yet such is your peruersnesse that yee will not yeeld Though as PAVL with the Galathians we trauaile as women in childbirth with you till Christ be formed in you yet in many of you that is true which is spoken of EPHRAIM Hosea 13 13. Hee is an vnwise sonne else would he not stand so long a time in the place of the breaking forth of the children Fiftly obserue likewise the necessitie of the Ministers Doct. 5 of the Gospell for by their meanes and ministerie The necessitie of the Ministerie God refineth our soules hee frameth and fashioneth vs anew Contemne not then the Ministerie as a thing superfluous vnlesse thou loue thine owne destruction If thou wouldest haue the Church to be thy Mother thou must haue the Ministers of this Church in some sort likewise her Husbands to be thy Father Sixtly here some may say if PAVL beget ONESIMVS Doct. 6 and so other Pastors haue their spirituall Obiect sonnes how then could the Corinthians be iustly blamed for calling themselues by the names of their Ministers for children are to be called by the name of their Parents Ministers are improperly called Fathers for as Answ we haue alreadie noted properly God onely is the Father of Spirits And therefore from CHRIST our Father the worke of whose Spirit we are called Christians and not from PAVL Paulians from CEPHAS Cephists who are only Christs instruments therefore CHRYSOSTOME interprets that place 1. Cor. 1. 12. I am PAVLS and I am APOLLOS I am CHRISTS that the last words should be the Apostles owne crossing the Corinthians and shewing them in his owne example who they must be called by Wherefore Ministers beget children as vnder the Law the Brother that raysed vp seed to his elder Brother deceased without issue the seed was called by the name of his deceased Brother and not his owne Seuenthly the Metaphor of begetting sheweth Doct. 7 that our conuersion is a new kind of Generation as Conuersion a new Generation our Sauiour shewes plainly Ioh. 3. Therefore no man euer got sanctification out of his Mothers wombe No man sucks it out of his Mothers brests That thou mayest be truely sanctified thou must haue another birth besides thy first Hence it is called A new creation If then thou hast nothing but thy pure naturals nothing but that which thou broughtest with thee out of thy Mothers belly into the world assure thy selfe thou art not as yet conuerted And yet it is strange to see how men doe flatter themselues in regard of their naturall gifts yea oftentimes of their naturall birth being descended of honorable or worshipfull Parents But if that first birth would serue what needed there another Certainly euen the Royall bloud it selfe is stayned and taynted with originall sinne And it is the water of Regeneration only that will wash out this stayne Thy naturall birth may entitle thee to a temporall and earthly Kingdome Only the spirituall birth can giue thee right to the Kingdome of heauen Ioh. 3. 1. Pet. 1. 3 4. Eightly this same Metaphor teacheth vs also Doct. 8 that we are meere Patients in our conuersion euen We are patients in our conuersion as the Infant is in his generation hee receiueth his being from his Parents but hee himselfe doth nothing for the making of himselfe Wherefore the disposition of our wil works preparatorie to conuersion are here refuted If the Infant can dispose himselfe to his owne generation then also may wee prepare our selues for our owne regeneration or if the world at the beginning before it had yet any being could dispose it selfe to the worke of her creation then may we also to the worke of our recreation in Christ The BAPTIST foretelling the calling of the Gentiles sets it forth by this notable Metaphor God is able out of these stones to raise vp children vnto ABRAHAM If stones void of all life can dispose themselues to the receiuing of life then may we also very stones in regard of any Spirituall life dead in our sinnes haue some disposition in our selues to our conuersion Ninthly Further this Metaphor of Generation Doct. 9 notably setteth forth the order of our Conuersion The order of our conuersion The Infant is not perfited at once in his Mothers Wombe but by degrees piece by piece first his braine heart and liuer then the nerues veines and bones are framed then in the last place comes flesh and so he hath his perfect constitution No man is suddenly in one moment an absolute Christian as ADAM was made at the first dash an entire complete man but our Conuersion proceedeth on by degrees first we haue some imperfect rudiments of Faith some good motions but those as yet confused some good desires but those very faint ones not much vnlike to smoaking Flaxe But afterwards the skilful finger of the Holy Ghost polishing vs and as the Beares doe their mis-shapen birth by licking of them more acurately refining vs then the indigested and confused Chaos of our faith is brought into a more comely order then the smoake begins to breake forth into an open flame The Infant in the Mothers Wombe first liueth as ARISTOTLE will haue it the life of a Plant then of a sensitiue Creature and then last of all of a Man The same wonderfull Progresse the same diuine Artifice yea farre greater is there in the fashioning of this Spirituall Infant in the Wombe of the Church then there is of that other in the Wombe of his naturall Mother And therefore considering the course and order of our regeneration we may wel translate those words of DAVIDS concerning the framing of our naturall bodies from that worke to the worke of our new birth and cry out Fearefully and
the Image of Obiect God which is to haue Dominion and cannot stand with Bondage The Argument is not good for EVE was made Answ to the Image of God and yet subiect to her Husband So the Image of God in vs taketh not away all subiection but onely such a subiection as taketh away all Dominion The Wife for all her subiection to her Husband yet hath authoritie ouer her Children and Seruants which is a part of Gods Image in her So the basest Slaue that is though in Bondage to his Master yet hath Dominion ouer the Creatures which is a part of Gods Image in him Fourthly God said onely at the beginning Haue Obiect Dominion ouer the Creatures and not one man ouer another Those wordes are spoken to ADAM and EVE Answ onely there being then no other men besides themselues ouer whom they should haue rule But in the fifth Commandement a part of the Law of nature written in both their hearts God said Honour thy Father and Mother and there was dominion of one man ouer another established And though such a dominion as is ouer bond-slaues were not confirmed by the Law of nature remayning pure yet it is not against the Law of corrupted nature a fruit whereof is bondage Fifthly Rom. 13. Owe nothing to any man but loue Obiect therefore not subiection much lesse bondage That place is directly against them for whereas Answ the Apostle had said before Giue tribute to whom tribute honour to whom honour feare to whom feare belongeth and many of the lawlesse Libertines of those times would be readie to obiect that the Law required nothing but loue of them and therefore they were not bound to any such subiection the Apostle takes hold of that which they obiected that they owe nothing but loue and retorts it vpon them in this manner Why I aske no more at your hands then this to pay the debt of loue for loue is the fulfilling of the whole Law this will make you giue euery man his due you that are Subiects tribute to the Magistrate Seruants feare and reuerence to their Masters Sixthly they alleage those places Gal. 3. vers 24. Obiect Coloss 3. c. where distinction of bond and free is taken away and all are made one in Christ They are taken away from the spirituall body of Answ Christ which is the Church consisting of the Elect onely but not from the outward bodies and societies of men vpon earth for then if the Apostles meaning were so there should be no distinction neither of Countries nor of Sexes there should be neither Scythian or Barbarian there should be neither Male nor Female And it is true there is no consideration of these either Countries or Sexes in the inuisible body of Christ but in our ciuill life we see manifestly that there is Secondly from the end that made PAVL not to Doct. retayne ONESIMVS without knowing PHILEMONS mind lest thy benefit should haue beene of constraint and not willingly we learne that the grace of a benefit is voluntarinesse the freenesse of the mind and the opennesse of the heart This was that which so commended the widdowes Mites and therefore we must all learne by PAVLS example not to extort any kindnesse from our friends against their wills for it is the mind that is worth all and is to be accounted of vs far aboue the benefit it selfe And when occasion is offered to vs of shewing any kindnesse to our friends specially in the workes of beneficence to the poore then this willing Spirit is to be sought for that we doe it not grudging and with indisposed hearts 2. Cor. 9. 7. And if this willing and cheerefull Spirit be required in those seruices wee doe to our Brethren how much more in those we doe to God No man might offer to the Tabernacle but he whose spirit moued him Exod. 25. Many of vs come to the Congregation to pray heare and doe such like religious actions and herein we rest But it is not sufficient to doe them vnlesse they come from vs vninforced When then thou commest to the Church with a dull and dead spirit as a Beare to the stake more for shame of the world and obedience to the Magistrates Law then for any desire to glorifie God what thanks canst thou looke for at his hands VERS 15 16 17. It may be he was therefore parted from thee for a season that thou mightest receiue him for euer Not now as a seruant but more then a seruant a brother beloued specially to mee how much more to thee both in the flesh and the Lord If therefore thou account mee one with whom thou hast communion receiue him as my selfe HErein is another Obiection answered Yea but he ranne away from mee Obiect what reason then haue I to take him againe The Apostles answere is a retorting Answ of the Obiection vpon him and making out of it an Argument against him which may thus bee framed If his departing from thee in Gods secret counsell was so carryed that it might be an occasion of thy receiuing of him for euer then for all his departing thou oughtest to receiue him But his departing c. therefore The Proposition is wanting the Assumption is in the fifteenth Verse in plaine words and it is confirmed in the sixteenth Verse because now by meanes of his departure he is become a Brother that is one truely conuerted ioyned with him in the body of Christ The Argument is this If his departure haue beene an occasion to make him a Brother a fellow-member with thee in Christ then it was so carryed in Gods prouidence that thou mightest receiue him for euer But now by his departure he is made thy Brother c. The which is illustrated by comparison of the lesser Not as a seruant but aboue a seruant and then confirmed by an Argument from the lesser to the greater Specially to mee how much more to thee Then in the seuenteenth Verse followes the Conclusion of the principall Syllogisme Therefore receiue him set forth by the manner as my selfe and inlarged with the addition of a new Argument If thou count me one with whom thou hast fellowship This is the Resolution of the words Let vs now take them as they lye in order It may be he was c. THis is the Assumption as we shewed of the Apostles Argument for ONESIMVS against PHILEMONS obiection wherein the Apostle affirmeth that ONESIMVS was seuered from PHILEMON for a time That he might be receiued of him for euer Where consider first the manner wherein the Apostle vttereth this Secondly the matter it selfe vttered The manner in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be which is not to bee taken as though the Apostle spake doubtingly for the euent did manifestly declare the truth of that which he affirmed And that this word is not alwayes a particle of doubting appeareth Exod. 32. 30. Why then doth the Apostle vse it to what purpose first that hee
might seeme to mitigate onely and something to extenuate the sinne of ONESIMVS and not to commend it as a thing in it selfe good Secondly because it was thus carryed in Gods secret prouidence and was no ordinarie course of conuersation otherwise if he had spoken absolutely and confidently wicked seruants would haue taken occasion hence to haue runne from their Masters that they might be conuerted Now then by the example of PAVL Ministers Doct. must learne wisedome to speake warily and circumspectly in matters that may be peruerted and wrested In such cases so should they temper their speeches that all inconuenience may be preuented This was the reason why God would haue the conditionall threatning of death to EZEKIAS and destruction to the Niniuites pronounced absolutely by ISAIAH and IONAH lest if the condition had beene vttered it might haue bred too much securitie in them and haue hindred their repentance For the matter it selfe there are two speciall things here auouched cōcerning ONESIMVS his departure First the Author of it God he was parted from thee for so the word properly is to bee translated rather then departed If hee were parted and separated from ONESIMVS then there was a Separator and that is God Secondly the end wherto God did dispose this his separation that thou mightest receiue him for euer which is amplified by the contrary opposition of his temporary absence he was parted only for a season For the first God is the Author of this separation not in that he did incite and stirre vp ONESIMVS to steale or runne away for then he should be the Author of sinne but because that in his eternall Councell he hauing decreed his euents doth now willingly suffer it withdrawing his grace from ONESIMVS and leauing him to Satan and his owne corruption that his owne righteous Decree might come to passe Here then wee haue iust occasion to consider of Doct. the infinite and vast gulfe of Gods prouidence that The infinite extent of Gods prouidence extendeth it selfe to all things euen the meanest not onely to Kingdomes but Families and euery particular member therein euen to poore bondslaues Insomuch that a bondslaue cannot runne from his Master without Gods speciall prouidence This must teach vs to admire the infinite depth of Gods Wisedome and Knowledge Wee thinke amongst our selues that in a great Family he that taketh charge of it and all therein and through whose hands all things in the Family must passe must needs be a man of speciall parts O then the bottomelesse profunditie of Gods Wisedome and Knowledge that before all Worlds did in one Act dispose of all the seuerall actions of euery particular man yea and all other creatures in the world besides How should this make vs rest and rely vpon God in our troubles looking for that euent which hee in his prouidence hath appointed If Gods prouidence reach to bondslaues how much more to others If nothing come to passe in one poore Family without it much lesse in a whole Church If in a Family a seruant be not parted from his Master without Gods appointment much lesse in the Church are Ministers taken away from their Flockes And if such thinges fall out by Gods prouidence wee must quiet our selues in Gods will Secondly The end is to be considered why God parted ONESIMVS from his Master That thou mightest receiue him for euer This word for euer sometimes signifies some sett time as oft in the Law This is a statute for euer that is during the old Couenant till Christ So we vse to say for euer that is during life And so some take it here That thou mightest receiue him for euer as long as you both shall liue But I rather take the wordes properly for euer that is for all Eternities as the wordes following a proofe of these doe cleare it Not as a seruant c. but as a brother Now this spirituall brotherhood betwixt ONESIMVS and PHILEMON was to last indeed for euer and euer and not onely the short space of this present life Here obserue first how God hath a hand euen Doct. in those actions of men which are sinfull namely How God hath an hand in sinfull actions in regard of ordination and disposing of them to good ONESIMVS had no such intent in running away to knit himselfe in a more neere bond to his Master then before no he went with a desperate mind meaning to free himselfe wholly from his Masters seruice little thought hee of conuerting but yet contrarie to his owne intent turned it to be a meanes of his conuersion So IOSEPHS brethren little thought of any good when they sold him nay they thought euill as IOSEPH told them against him but yet God turned it to good to be the meanes of the preseruation of the Church in time of Famine This must not make vs doe euill that good may come of it which we are forbidden Rom. 3. for God onely hath this skill by reason of his infinite Wisedome and Power to worke Good out of Euill to draw Light out of Darkenesse He onely hath the Philosophers Stone to turne Drosse into Gold In vaine therefore is it for vs to assay any such thing The right vse of this Doctrine is for vs to comfort our selues when wee see wicked men plotting and practising mischiefe against Gods poore Church Their heads and hands worke not so fast but God workes as fast When they goe and striue one way he sets them a worke another way as the Sunne going in his owne proper motion one way is euery day by the violent circumvolution of the Heauens turned another way nay he makes their striuing against his Glorie and his Churches good to be the meanes of furthering both As in a Boat when the Rowers goe with their faces striuing towards the East they set the Boat going apace towards the West ONESIMVS in running away from his Masters house the Church of God did as much as in him lay striue against his owne conuersion and yet it is made a meanes of conuersion IOSEPHS brethren in selling him thought to haue frustrated his Dreames and to haue made him sure for euer hauing dominion ouer them and yet their selling of him was the speciall meanes of accomplishing his Dreames Satan in Christs death thought to haue wounded the Church to the death and yet thereby we were healed of his deadly wounds Euen as the man that was thrust at with the Sword of his enemie to be killed was thereby cured of his Impostume Thus HAMANS Plots to ouerthrow MORDECAI and the Iewes were meanes to aduance them This is the worke of the Lord who knoweth how to catch the wise in their owne wyles and it must be maruellous in our eyes Let not then the Power and Policie of all the ACHITOPHELS and MACHIAVELS in the World combining themselues against the Gospell dismay vs for God hath his Oare in their Boat hee hath a speciall stroke in all actions whatsoeuer
dead and deiected spirits which Paul right well knowing hauing commanded vs to reioyce and that euermore euen in our afflictions 1 Thess 5. 16. 17. addeth immediately a commaundement of praying continually as the onely speciall and soueraigne meanes whereby sound ioy and comfort is carried and conueied into the soule of man Would wee then reioyce and refresh our spirits cast downe and lift them vp againe with consolatory meditations See then that thou remember the Apostles rule to pray continually and in prayer to acquaint God with those thy meditations prayer being that which wringeth and presseth out that sweet iuyce and precious liquor of that heauenly comfort which is contained in them They be the sighes of the Spirit in prayer that fetch out the comforts of the Spirit in the word And to them onely and to no other are the doctrines of the word comfortable in affliction who in prayer can vtter them to the Lord with the same spirit wherewithall the Holy Ghosts Secretaries wrote them And this is the reason that many learned men which know the comforts of the word yet reape no benefit by them because they want the Spirit of Prayer to vtter them This one meditation of the blessednesse of the man chastised and taught by God yeeldes comfort onely to him who with this holy Prophet can in the apprehension of this meditation aduance his heart to God and say Blessed is the man whom thou chastizest O Lord c. And surely good reason is there if wee rightly consider of it that matter of comfort conceiued in our harts should be vttered in prayer vnto the Lord. For whence was it that any matter of comfort came into thy minde Was it not of God who hath this as part of his style to be the God of comfort was it not he that poured those comforts into thy soule good reason then thou shouldest againe poure them forth into his bosome and returne them backe to him that is the Father and fountaine of them And in truth such is the nature of spirituall comfort that being shed into our hearts it so enlarges and dilates them that it makes them to poure forth themselues in prayer vnto the Lord. The sweete comfortable rayes of this sunne when once they haue lighted vpon our hearts by our reading and meditating in the word doe forthwith againe rebound and reflect backe vpon God from whom they came by our earnest and feruent prayers sent vp to him And therefore no sooner could the Lord minister an answere to the obiection which rose in the Prophets minde out of his former argument of consolation but the Prophet forthwith as ye see returnes this answere to the Author thereof therein giuing him the glory of that comfort which hee reaped by it saying Blessed is the man c. So much of the scope and coherence of the text The words themselues containe an attribution of blessednes to the man chastised of God and taught by him in his Law In the man therefore here pronounced blessed two things are propounded 1. He is one of Gods chastised 2. He is one of Gods taught And here for the right vnderstanding of the words wee must remember that blessednesse is giuen in both these respects ioyntly together and not seuerally in regard of each The Prophets meaning is not that he who is chastised of God is blessed and so also he that is taught of God but that he in whom both these meete together to bee both chastised and taught of God that such an one is blessed In the handling of the words I will speak of these two points 1. Of the qualities of the man here blessed by the Prophet 2. Of that blessednesse which here is ascribed vnto him in regard of those qualities For the first the qualities are two 1. He is chastised of God Here it may seeme strange that the Prophet speaking of afflictions which came by wicked men vnto the Church as appeares by the former part of the Psalme should yet ascribe them vnto God But wee must know that it is not the Prophets meaning hereby any thing at all to excuse the wicked Persecutors who besides the euill of punishment in correcting the Church which is Gods iust and holy worke are to bee charged with the euill of sinne in that they do this work of God blindly and ignorantly propounding to themselues the satisfying of their owne malicious and spightfull affections as the onely end of that they doe and no such thing as God intendeth What then Surely hereby he would teach vs that Gods holy Doct. hand hath a speciall stroke in those afflictions which come to his Church and children euen by meanes of euill and vnreasonable men Is there any euill in the Citie and I haue not done it Amos 3. 6. And yet we know that many if not most euills are done by some bad men or other But for all that God wil haue all acknowledged as his own doing Hereupon Ioseph though of his enuious brethren sold into Aegypt saith that God sent him thither And Iob robbed of the Sabaans saith The Lord hath taken away Iob 1. The Lords hand in the punishment inflicted on his by euill ones shewes it selfe in these three actions 1. From all eternities he did appoint them Act. 4. 28. to doe whatsoeuer thine hand and counsell hath appointed to be done 2. He being able to hinder and restraine them doth not but willingly suffers them yea he withdrawes that which might hinder as his retaining grace which before kept them in and other outward impediments yea he sends those things which hee knowes through their corruptions will further and forward them as outward obiects and occasions 3. Hee ordereth and disposeth these punishments turning them to his owne glory and the good of his Church Thus Ioseph said of his selling into Aegypt God disposed it to good though his brethren thought euill against him Gen. 50. 20. This must teach vs patience when we are wronged Vse iniuried and oppressed in any sort by euill men because then being vnder them we are vnder Gods rod as Ashur is called Is 10. This vse Dauid made Ps 39. 10. Absalon rising vp against him I was dumbe and said nothing because it was thy doing And this made him so patiently endure Shimies rayling not suffering his seruants to take reuenge because the Lord had commaunded him to curse 2. Sam. 16. 10. As in that persecution of the tongue so likewise in the persecution of the hand it may bee said The Lord hath commaunded Tyrants to imprison to impouerish to beate to banish and to behead his children And therefore as noble men condemned to die do patiently suffer the stroake of death at the hands of the base Executioner therein shewing their subiection and obedience to their Prince so must we patiently and meekly endure all the indignities and iniuries of wicked worldly men therein giuing testimonie of our obedience to God who vseth them as instruments of his
iustice to correct vs. In corrections comming immediately from Gods hand we are not ordinarily so impatient as in those which come by means of wicked instruments The reason is because in these latter we cast our eye too much vpon the malice hatred and spight of the instruments and cannot therein behold the Lords holy hand striking vs with these rods But if we would consider that it is God that scourges vs by them we should then be ashamed of our folly in being angrie at the rod without any regard of the Smiter in snarling like dogs at the stone neuer looking at the flinger Yea wee should then frame our selues to greater patience putting our mouth in the dust and giuing our cheeke to him that smites vs because it is the Lords doing more then his and though he be vniust vnmercifull vnfaithfull and vnkinde yet God therein is most iust mercifull faithfull and kinde vnto vs. 2. It is a doctrine of singular cōfort to the children Vse of God being in the hands of their cruell and crafty aduersaries because their aduersaries also are in the hands of God as a rod in the hand of the Smiter And therefore as the rod of it selfe can doe nothing any further then the force of the hand vsing it giues strength vnto it no more can they doe any thing vnto vs as our Sauiour told Pilate further then it is giuen them from aboue Ioh. 19. A merciful father though he take a great swindging rod into his hands to correct his childe yet he will not spend it wholly vpon his tender childes backe he will strike but softly and so will not doe him all the hurt which hee might vsing the rod to the vttermost when the poore child sees such a terrible rodde he might iustly be afraid knew hee not that his louing Father would so handle the rodde that it should doe him no more harme then a smaller one would When God le ts loose vpon vs bloody and boysterous Tyrants whose throat is an open sepulchre whose feet are swift to shed blood and whose mercies are cruell this might well dismay vs knew we not that God by his ouer-ruling hand did moderate and restraine them Otherwise if as their power is the rod so their malice were the hand that had the ordering thereof there would bee no hoe with them but they would soone make a finall dispatch and riddance of Christians from the face of the earth But sith God is the hand wherein these rods are holden wee need not to feare the greatest of them though liuing rods For howsoeuer Dauid 1. Sam. 24. oppose the hand of God and man and saith It is better to fall into the hands of God then of man yet wee must know that euen that vvhich Dauid calls the hand of man is the hand of God And therefore although it be better for vs to fall into the hand of God immediatly correcting vs then mediatly by euill men as it is better for the child to haue a boxe on the eare with his fathers hand then to bee scourged with a whip and that God shewes more mercy ordinarily in the former kind of correction then in the latter yet mercy also doth hee shew vnto vs in the latter in that hee bridles and curbs yea oftentimes mollifies and mitigates the minds euen of most fierie and furious aduersaries suffring them to doe no more then he himselfe hath appointed 2. Thing to be cōsidered in this our blessed man is that he is taught of God in his Law And teachest in thy Law Here note that happines is not ascribed to the Doct. man chastised vnlesse as he is chastised so also he be taught of the Lord in his Law See then who is the man that may challenge part in this blessednes which is here giuen to the afflicted Hee who is schooled and nurtured of the Lord by the meane of his affliction and thereby learnes many godly lessons which he knew not before Afflictions in themselues are tokens of Gods anger curses rather then blessings but yet when God by his wonderfull power drawing light euen out of darknes shall turne them to our good to the increase of grace sanctification in vs then are they vndoubted badges of our blessednes Examine thy selfe therfore what thine affliction hath taught thee otherwise if thine affliction finding thee vntaught so likewise leaue thee I debarre thee that blessednes which appertaines to Gods people in their afflictions Nay cursed art both thou and thine affliction too thine affliction is but a fore-runner of worser things likely to befall thee when it departs from thee without leauing behind it the stampe of this holy learning in thine heart But more particularly to handle this teaching here spoken of Teaching implyes both a Schoolemaster a Teacher instructing and lessons taught In this Teaching both these points are here noted out And for the first namely the Schoolemaster it is two fold 1. The outward affliction and chastifement Whom thou chastisest teachest that is whom by chastising thou teachest 2. God himselfe who is the chiefe and principall head Schoolemaster the other being but an inferiour and subordinate one Whom thou teachest And for the second point The lessons taught they are included generally in those words In thy Law To beginne then with the Schoolemasters and first with the first The first Schoolemaster is Affliction A sharp Doct. and seuere and swinging Schoolemaster indeed so much the fitter for such stout and stubborne schollers as we are Who because wee will not be ouercome by faire meanes must needs therfore be dealt withall by foule For God doth not willingly afflict vs but being necessarily thereunto inforced by that strength of corruption in vs which otherwise will not be subdued So Physicions and Chirurgions are constrained to come to cutting launcing and burning when milder remedies will not preuaile Let vs therefore hereby take notice of the hardnes of our hearts the fallow ground whereof cannot be broken vp but by this sharpe plough of Affliction See what dullards and block-heads we are how slowe to vnderstand spirituall things not able to conceiue of them by the instruction of words vnlesse they be euen beaten and driuen into our braines by blowes So thick and brawny is that foreskin which is drawne ouer our vncircumcised eares and hearts that no doctrine can enter vnless it be pegged and hammered and knocked into vs by the fists of this sowre and crabbed Schoolemaster The second Schoolemaster is GOD himselfe Doct. Afflictions of themselues though curst Schoolemasters yet can do vs no good vnlesse God come by his Spirit and teach our hearts inwardly Let vs therefore pray that as in the ministry of Gods Word so also of his works and iudgements wee may be all taught of God For it is his Spirit that quickneth and animateth the outward meanes which otherwise are a dead letter And this is the reason that many men haue rather grown worse by their afflictions then any
thing better because Gods Spirit hath not gone with the affliction to put life and spirit into it as Moses obserued in the Israelites Deut. 29. 2 3 4. Yee haue seene saith he all that the Lord hath done before your eyes in the Land of Egypt the great tentations which thine eyes haue seene c. Yet the Lord hath not giuen you a heart to perceiue and eyes to see and eares to heare vnto this day And Dauid complaines also of them Psal 106. 7. Our Fathers vnderstood not thy wonders in Egypt They saw them but vnderstood them not because God gaue them not an vnderstanding heart The second point is The lessons taught this blessed man by the two former Schoolemasters Whom thou teachest What In thy Law Here obserue generally what it is which afflictions Doct. or God by afflictions teacheth his children euen the selfe same thing which he teacheth in his Word as the Schoolemaster teacheth his scholler the same thing by the rod which hee teacheth by words The Word then is the storehouse of all instruction Looke not for any new diuers doctrine to be taught thee by affliction which is not in the word For in truth herein stands our teaching by affliction that it fits prepares vs for the Word by breaking subduing the stubbornnesse of our hearts and making them plyable and capable of the impression of the Word Wherefore as the Apostle saith that the Lawe is our Schoolmaster to Christ Gala. 3. because the Law by shewing vnto vs our disease forceth vs to the Physician So likewise it may be said that afflictions are Schoolmasters to the Law For whilst we are at ease and in prosperity though the sonnes of thunder terrifie vs neuer so much with the fearefull cracks of legall menaces yet are we as deafe men nothing moued therewith But when we are humbled and meekened by affliction then is there way made for the terrors of the Law then doe wee begin with some reuerence of attention to listen and giue eare vnto them When therefore God sends vs any affliction we must know that then he sends vs to the Law and to the Testimony For he teacheth vs indeed in our affliction but it is in his Law And therfore if in our affliction we wil learne any thing we must take Gods booke into our hands and carefully seriously peruse it And hereby shall it appeare that our afflictions haue been our Teachers if by them wee haue felt our selues stirred vp to greater diligence zeale and reuerence in reading and hearing the Word Wee see then the generall lesson which affliction teacheth namely that which is in the Law But this generall comprehends within his large circuite many specialls worth the knowing In speciall therefore to consider of the particular lessons which affliction teacheth those whom it maketh blessed wee must knowe that they are very many They may be reduced to two heads according to the sorts of the schollers that learne which being Afflictions lessons 2. of two kinds either such as are to be conuerted or such as are already conuerted answerably are the lessons taught some for the one sort some for the other 1. For the first sort Those who are yet to bee conuerted They by their afflictions are taught this 1 To the vnconuerted one worthy lesson worth all the lessons in the world namely to conuert turne to the Lord to repent and belieue the Gospell This affliction teacheth vs not of it selfe for of it selfe it teacheth vs rather aversion from God then conuersion vnto God of it selfe it rather driues vs further frō then drawes vs neerer vnto Christ But onely by accident and occasionally euen as the Law shewes vs Christ which of it self shewes vs nothing but damnation For in this very point as in many others affliction is the Deputy and Vicar of the Law working with vs in the selfe same manner For it is that hammer that breakes our rocky hearts and makes them to see and feele euen by our own experience how vile and miserable we are and so when we are thus brought to the sight of our own misery by sin God who can draw forth water euen out of the rock takes occasion thereby to stir vp in our hearts a serious consideration of and an earnest desire after that remedy of our misery which is propounded in the Word This lesson did Manasses learne in the schoole of affliction being before a very monster of men The prison was a meanes of his spirituall enlargement The bolts of iron wherwithall he was fast fettered and deteyned vnder the power of his aduersaries vnlosed the bonds and fetters of sinne wherewithall he was held captiue vnder the dominion of Satan Thus was it also with the Iaylor Act. 16. vnto whom the danger of his outward man was a happy meanes of the safety and saluation both of his outward and inward man The sword wherewithall he would haue thrust himselfe thorough vvas that which whetted and sharpned the sword of the Spirit to enter piercingly and deeply into his heart and conscience A scholler of the same forme was Paul Act 9. who when he was vnhorsed by Christ and striken downe to the ground and smitten with blindnesse then euen by meanes hereof was spiritually lift vp to the high dignity of a sonne and seruant of God His bodily blindnesse opened the eyes of his mind and made him in meeknesse of spirit to humble himselfe vnder his hands whom he was persecuting and to say Lord what wilt thou haue me to doe It were to be wished that afflictions might finde such happy schollers now a dayes amongst vs that by them our eares as Iob speakes being opened to discipline being before vncircumcised and shut vp we might iustly say with Paul 1 Cor. 11. that we are iudged heere that we should not be iudged heereafter Then might wee safely assume to our selues the blessednesse heere spoken of when being chastized wee haue also beene taught of the Lord to abhorre our former sinfull wicked courses and in truth of heart to turne vnto the Lord. But it is farre otherwise mens hearts are like the Smiths stith the more God strikes them with his iudgements the harder they are like to those Iewes Amos complains of in his fourth chapter I haue sent these and these iudgements as pestilence famine sword yet haue not turned vnto mee And why should yee bee smitten any more since yee fall away more and more Isay 1. 5. Such Non-Proficients are our vnconuerted ones in this schoole of affliction For he that profiteth in this inferiour schoole stayes not long here but is presently sent to an higher schoole euen the schoole of Christ himselfe And then oh thou wicked wretch shalt thou shew thy selfe a good scholler of thine affliction when by it thou art made a Disciple of Christ For this is all this Vsher teaches thee to enter into the schoole of the Arch-Teacher IESVS CHRIST Then therefore hast thou learned thy
namely care to preuent them For afflictions as they serue to reforme sinnes past so likewise to preuent sinnes to come Therefore are they compared to an hedge Hos 2. 6. stopping vs in our way that wee can go no further And this Paul sheweth in his owne example 2. Cor. 12. 7. This was the end why God sent him the Thorne in the flesh to preuent pride in him lest he should be exalted aboue measure in the multitude of reuelations And hence it is that so many times in the children of God before honour hath gone humility before some great blessing some grieuous crosse that by this meanes those sinnes which through our corruption prosperity would haue brought with it might bee preuented If Dauid had beene presently taken from the Sheep-fold to the Throne hee might haply haue growne insolent too forgetfull of God and his duety in gouernement Therefore a long time before did the Lord exercise him with many sore afflictions that so those mischiefes might be escaped To the same purpose was Ioseph abased in the dungeon before hee was aduanced to that place of authority So were the Israelites forty yeares wandring in the Desart and after that many yeares taken vp with tedious warres before they obtained the peaceable possession of the Land of Canaan and Moses forty yeares an exile and a keeper of sheep before he was the Conductor of the Israelites to the promised Land So much for the renewing of these two maine and Generall graces of Faith and Repentance 2. Besides the stirring vp of these affliction 2. Speciall 4. further awakens in vs many speciall and particular graces and among them specially foure 1. Our Thankefulnesse for his mercies which 1. Thankfulnes we forgat in our prosperity though daily before our eyes But by affliction in the want of them perceiuing the worth of them we are stirred vp to a more regardfull estimation of them and so are wee taught to bee truely thankefull for them when againe we do re-obtaine them After long sicknesse in the want of health feeling the sweetnesse of health how shal we then rellish our health and how thankefully shall wee receiue it at Gods hand So after long imprisonment how highly then shall we apprise our liberty more carefully vsing it for Gods glory then euer before 2. Compassion towards those that are in the 2. Compassion same or like affliction Wee are very cruell and hard-hearted by nature to our brethren in distresse and misery That therefore our hearts may be enlarged towards them God sendeth afflictions to vs that we may haue experience of the same misery our selues This vse Christ himselfe made of his afflictions Heb. 4. 15. We haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as wee are This Paul makes plaine 2. Cor. 1. 2 3 4 5 6. 3. Preparation for death whereof euery affliction 3. Preparation for death is a messenger or harbinger and therefore when afflictions come we haue warning giuen vs of deaths approach and so are iustly occasioned to renew our preparation for the entertainement of him This vse the Apostle Paul made of his affliction 1. Cor. 15. when by them he learned to die daily For besides that they put vs in minde of our mortaltty they themselues being little kindes of death make death seeme lesse grieuous vnto vs. If a man would be able to beare a great burthen hee shall be the more able to do it by inuring himselfe to beare a lesse as Bilney prepared himselfe to the fire of his martyrdome by the fire of his Candle 4. A longing and hungring after the life to 4. Desire of life to come come When we haue the world at wil we begin to be besotted with the loue thereof and to say as once Peter in the Mount It is good being here let me build my Tabernacle heere God is therefore faine to weane vs from the world euen as mothers do their children by laying on some sowre thing which may cause vs to distaste it and so being out of loue with it to cry Come Lord Iesus This vse Moses and the rest of the Israelites made of those contagious sicknesses which raigned amongst them in the Desert Psal 90. 12. Teach vs to number our daies and to apply our hearts to wisedome All is little enough to make vs thinke of our home Neuer would the Israelites haue beene brought to haue stirred one foote out of Egypt had they not beene tyred with that sore bricke bondage and Pharaohs tyrannie they that in the Desart wished for the flesh-pots and onyons of Egypt notwithstanding their sore bondage surely but for that bondage would neuer haue left those fleshpots So much of the first maine vse of our afflictions in regard of practice the renewing of graces decayed 2. The second followes namely an encreasing 2. Encreasing Grace renewed in those graces renewed This vse of afflictions our Sauiour notes Ioh. 15. 2. Euery branch that brings forth fruite my Father purges with the pruning knife of afflictions That it may bring forth more fruite Looke then how Vines pruned and Trees lopped grow the faster so the Christian afflicted thriues and prospers the better in Christianity So 2. Cor. 4. 16. the decayes of the outward man by afflictions are the renewings of the inward The happy Antiperistasis of the outward cold of afflictions doth increase the inward heate and feruour of the grace of God in vs. And these be the lessons which God teacheth by correcting of vs. So that now wee may fully see the meaning of these words And teachest in thy Law Hitherto of the first part of this Text concerning those things which are required by the Prophet in him whom he blesseth namely that hee bee as corrected of God so also taught of God Come we now to the second part concerning that blessednesse which in these respects belongeth to the childe of God Blessed is the man The doctrine of the Psalmist in this place is a paradoxe to flesh and bloud which iudgeth no men more vnhappy then those that are laden with miseries specially such as here the Prophet speakes of which come by meanes of cruell enemies What blessednesse would one thinke there were in being trod vnder foote and trampled vpon like durt by others our bitter aduersaries Well though the blinde buzzards of this world cannot see this yet the faithfull can by the quicke and piercing eye of their faith behold the light of the Sunne through the thickest and darkest cloudes Let vs therfore consider a little of this blessednesse of those whom God schooles by correction and see wherein it consisteth This blessednesse therefore is twofold Priuatiue and Positiue 1. The first kinde of blessednesse I call Priuatiue because it consisteth in taking away of that curse which naturally cleaues to all afflictions For as death so also all other afflictions haue their sting which yet is