St. Augustine for calling them brethren That learned father deplores their case before the people doleamus illos fratres tanquam fratres let us lament them brethren as brethren Velint nolint fratres nostri sunt whether they will or no they are our brethren tunc esse desinent fratres nostri quando desierint dicere pater noster then they shall cease to be our brethren when they cease to say Our Father Stand apart sayes the Hypocrite come not neere me I am holyer than you So say some holy ones among us namely the brethren of the separation So they style themselves an unbrotherly title disdaining us for their brethren they are not so good brethren as we wish they were like ungracious children having forsaken their mother neither indeed will they say Pater noster with us for it is piaculum with them to say the LORDS Prayer yet for all that they shall be our brethren professing the same GOD the father of us all and the same CHRIST the SAVIOUR of us all Wee will not utterly discard them though they discard us VERSE 8. THat for the gratulation Now to the supplication Where 1. The manner of it Then the matter of it 10. For the manner it is not by the way of command 8. But of entreatie 9. Why doth he not command Because he wanted authoritie No he had sufficient power to doe it not fearefully but boldly he had not a little but much boldnesse not usurped but committed to him from CHRIST he had boldnesse not to request but to enjoyne Not that which was inconvenient but that which was convenient Ministers may be bold in the execution of their office 1. Quia Deus imperat because GOD commandeth it Ierem. 1.17 be not afraid of their faces he addes a forcible reason least I destroy thee before them And thou Sonne of man feare them not neither bee afraid of their words though thornes be with thee and thou remainest among Scorpions feare not their words nor be afraid of their lookes 2. Quia ipsi ministri pro hoc or ant because it is that which the Ministers themselves begge by earnest prayers at the hands of GOD. Now O Lord behold their threatnings and grant unto thy servants with all boldnesse to speake thy word Pray with all manner of prayer and supplication in the spirit watch thereunto with all perseverance and supplication for all Saints and for me that utterance may be given unto me that I may open my mouth with all boldnesse to publish the secret of the Gospell Shall they pray for it and not practise it 3. Officii dignitas id postulat the dignity of their office doth require it an Embassadour may speake boldly We are the Embassadours of God the King of Kings we are in CHRISTS stead Therefore let us be bold 4. Protectio Dei ad hoc animat Gods protection may encourage us unto it Behold I have made thee a defenced citty an yron pillar and walls of brasse against the whole land against the kings of Iudah and the Princes thereof against the Priests thereof against the people of the land CHRIST holdeth the seven starres in his right hand and none shall dash us out of his hand 5. Admirationem apud ipsos inimicos procurat it procures admiration even with the very enemies When they saw the boldnesse of Peter and Iohn they mervailed the high Priest and the whole counsell This made Luther so famous among all The Pope himselfe and the Emperour could not but admire him This made Elias bold with Achab Iohn Baptist with Herod Liberius with Constantius Chrysostome with Arcadius and Eudoxia Ambrose with Theodosius which moved him to give him this commendation Solus Ambrosius dignus episcopi nomine only Ambrose that hath dealt so roundly with me is worthie the name of a Bishop Let us all be bold and couragious in our places with wisedome and discretion but not saucie and impudent as some are 2. Ministers have authority not only to entreat but to enjoyne The King hath his Injunctions and wee under God and the King have ours We may enjoyne you to leave your rash needlesse and unadvised swearing your prophanations we may enjoyne you to honour your Fathers in Church and common-wealth to live in peace and love and unitie one with another and he that despiseth these things despiseth not men but God But what to enjoyne Quod ad rem pertinet sayes the vulgar interpreter that which concernes the matter Sed hoc nihil ad rem nothing to the purpose Cajetan finds fault with that circumlocution affirming as the truth is that in the Greek there is but one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod decens est conveniens which is decent and convenient we have no authority to enjoyne you any unlawfull and inconvenient thing to goe to Masse where CHRIST is offered up daily by a Priest because by one sacrifice once offered and that by himselfe alone hee hath perfected for ever them that are to be sanctified to conspire against Princes to kill kings if in our opinions they be Heretikes heresie makes no divorce betweene Man and Wife much lesse betweene the King and his Subjects so farre as God enjoynes you we enjoyne but no further VERSE 9. HEe hath produced his authority and shewne his commission yet hee layes it aside and falls to entreatie Where 1. The motive of it 2. A description of the party entreating The motive is love Yet for loves sake I rather beseech thee for the love of God towards us all in CHRIST for the love I beare to thee for the love thou bearest to me for the love I beare to Onesimus thy servant and my Sonne let the cords of all those loves draw thy affection to him Love hath a greater attractive force then feare the love of CHRIST constraineth us sayes the Apostle Lydia being but a woman by her loving eloquence constrained Paul and Silas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the most forcible argument with the Logitians if the people bee perswaded of the Preachers love his preaching shall be more availeable he may wind himselfe into their affections Studeto magis amari quà m metui strive rather to be loved then feared Pontifices Christi non dominorum metu sed patrum honore veneramur the Bishops of CHRIST we doe not feare as stately Lords but honour as loving Fathers the love of a father will make a good natured child doe any thing What doth he for loves sake he rather beseeches then commands suspendite verbera producite ubera suspend your blowes produce your dugges pectora lacte pinguescant non typho turgeant let your breasts swell with milke not your hearts with pride Christus non fulminans tonans sed in praesepi vagiens tacens in cruce salvavit humanum genus CHRIST not thundring and lightning but weeping and holding his
us to the celestiall Canaan we shall be left behind and not enter in we shall come tardie as the five foolish Virgins did as fainting and loitering travellers are wont to doe and so never come to the journeys end therefore let us look to it the danger is great In the substance of the dehortation is commended to us an holy and religious feare which we must carry in our hands for feare of falling This feare is amplified by the object whereabout it must bee occupied and the danger that will ensue if wee let goe that feare Must we that be Christians feare It may seeme not Luk. 1.74 Rom. 8.15 For the determination of this yee must know that there is a foure fold feare mundanus servilis initialis filialis This filiall feare is not a boysterous winde to shake the pillar of the certeinty of the Salvation of Gods Children which in respect of God our Salvation is sure our life is hid with God in CHRIST Col. 3.3 yet in regard of our owne weakenesse and frailety we must feare all the dayes of our life Though a Souldier make sure of the victory yet he must not rush into the battell unarmed nor be carelesse of himselfe he must feare the Pikes Swords and Pellets of the enemy and be carefull to avoyde them Though a wayfaring man make sure to come home safe to his house yet he must not be reachlesse but feare in some sort the thieves that be in the way They that be on the Sea though they make no question of their safe arrival yet they must not give themselves to sleeping and playing let the ship drive whither it will they must feare the waves windes and tempests A kinde and loving Wife doubts not of the good affection of her husband yet she will feare him So we neede not doubt of Gods love he will doe his part for whom He once loveth he loveth to the end yet we must feare him There bee two dangerous rockes the one of doubt and despaire the other of security and presumption Though there is no reason to despaire Rom. 11.29 Iohn 10.28 Heb. 6. yet we must beware that we be not drowned in security not give our selves to eating and drinking I am sure I shall be saved therefore I care not how I live Christians must feare in regard of our owne weakenesse we must distrust our owne wit policy strength and depend upon God alone we may stand a great while and yet fall in the end as Adam Noah David Salomon Peter In our selves we are as weake as water therefore let us distrust our selves and put all our trust in the living God Againe wee must feare in respect of the strength and policy of our enemies We have many enemies to encounter withall and those not weake but potent We wrastle not with flesh and bloud but against principalities and powers against the rulers of the darkenesse of this world The Divell like a roaring Lion walkes up and downe seeking whom he may devoure 1 Pet. 5.8 therefore we must feare VERSE 2. THE reason is deduced from a gracious benefit bestowed on us as well as on them which if it be rejected by us as it was by them will shut us out of heaven It hath two parts a par and an impar If they for not believing the Gospell were banished out of his rest then the like may happen to us for we are partakers of the Gospell as well as they and for that cause let us feare 1 That is to be unfolded wherein they and we are alike We are Gospelled as well as they nay in that wee are advanced above them Adam Abraham Iacob had the Gospell velatum to us it is revelatum To them CHRIST was preached afarre off to come to us already come a Virgin hath conceived They had the Gospell by a servant which was Moses we have it by the Sonne of God they had it darkely and obscurely we have it cleerely and plainely They had the Moone light and we the Sun light Blessed are the eyes that see that which we see It was one and the same Gospell in the Old and New Testament Iohn 5.46 and 39. here is the imparity the Word preached did not profite them as it did us that believe The word of hearing That word which indeede above all other words is to be heard by the which faith commeth Rom. 10.17 Plato Aristot. Seneca Tullie Augustine Hieron Irenaeus Tertul. c. in time and place are to bee heard but this word above all This is a word meet to sound in our eares continually He doth not say which came not unto them for it was preached to them as we heard before Profited them not did them no good The Gospell is a precious pearle an unspeakeable blessing of God yet all that are partakers of it are not saved Iudas had the Gospell yet it profited him not Simon Magus Hierusalem c. The Sun is not comfortable to all The most delicate fare doth not make all bodies fat The raine doth not make all grounds fruitfull neither doth the Word of God though it be mighty in operation profite all that partake of it Luke 13.26 Mat. 8.12 nay it is the heaping up of a greater measure of condemnation to some through their own default Ioh. 15.22 Ioh. 9. ult Therefore let us not trust to lying words as they did crying the temple of the Lord the temple of the Lord neither let us cry the Gospell the Gospell and thrust our selves under the figge leaves of a bare profession of it but bring forth fruits worthy of the Gospell that it be not taken from us and given to another nation Why did the Gospell doe them no good Because it was not mixed with faith in them that heard it It is a metaphor borrowed from liquid things A physician prescribes to a man a cup of strong wine but he wills him to mingle it with Sugar lest it fume into his braine and make him sicke if he mingle it not and temper it wel with Sugar he hurts himself So because they mingled not the wine of the word with the sweet Sugar of faith it was their destruction it turned them over even into hell It is fayth that makes the word profitable For the procuring of an harvest it is not enough to have ground and seede cast into the ground but raine must fall from heaven and bee mingled with the ground So it is not sufficient to bring our selves as the ground to a Sermon to have the immortall seede of the word sowen in our hearts by GODS husbandmen but there must be the drops of faith mingled with this seede to make it fruitfull Noah preached to the old world yet they did not believe Lot to his Sonnes in Law but hee seemed to them as a mocker CHRIST to the Pharisees but they derided him Luk. 16.14 Let not us doe so but rather tremble at the threatnings believe the promises and
speech for properly to speake God cannot repent Num. 23.19 Men repent of a thing either for want of knowledge and foresight into the thing or by reason of the mutability and inconstancy of their affections neither of these are incident to God hee knowes all things before they come to passe so doe not we therefore we repent and say if I had knowne this I would never have done it GOD knowes all things afore-hand therefore he cannot repent 2. Wee repent because wee are mutable like the Weather-Cocke and like little Children that are wonne with an Apple and lost with a Nutt that makes us repent of many things Everie new Tale carries us away It is not so with GOD hee yesterday and to day the same for ever therefore hee cannot repent When hee is said in Scripture to repent it is spoken for our capacitie for the which cause the Scripture brings him in angrie and chiding as men are wont to doe and yet no anger in GOD as we if we have entertained a man into our service and he proves not according to our minde then we repent that ever we tooke him into our service so the Scripture applying Gods doings to our capacitie introduces God repenting Man that was created after mine owne image is become brutish in his manners more disobedient to mee then any other creature therefore it repenteth me that I made man Saul proves a bad King therefore it repenteth me that I made him King this is spoken for our capacity otherwise God repents not man changes but he is the same still Men may repent being lighter than vanity it selfe moveable and variable weather-Cockes reeds turned about with every mind We may be of one minde to day of another to morrow Amnons hot love is turned into deadly hatred the people that would make Christ a King cry out against him crucifie him wee have no King but Caesar. The Lycaonians that would have worshipped Paul and done sacrifice to him as a God stoned Paul Yea good men oftentimes are changed and altered they repent of the goodnesse that they have done David upon a flattering tale repented of the favour hee shewed to Mephibosheth and gave away his lands to Zibah Often times an honest man of the Parish a true dealing man a pittifull and mercifull man that for a world would not any way offer the least wrong to any by the ungodly perswasion of some politicke Achitophel and churlish Nabal becomes an hard dealing man no constancy in men Yea Kings and Princes many times change and withdraw their affections from their favourites but God never repents of his love Whom he once loveth he loveth to the end and the gifts and calling of God is without repentance God may take away riches beauty strength wit learning from a man but hee never takes away faith and his sanctifying spirit from the faithfull As God here sware and would not repent so God hath sworne to bring us to the kingdome of heaven and hee will never repent of it therefore let us rest confident in Gods Word and oath there is no repentance in God VERSE 22. VPon the former premisses followeth the conclusion In as much as hee was made with an oath they without an oath by so much c. Hee doth not say he is made a better Priest but that which serveth more for our consolation he was made a surety of a better Testament Of a better covenant Sureties are in covenants not in Testaments 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in manibus At the making of covenants pledges were put in hand and sureties were provided which did undertake for the performance of the things covenanted even so in the covenant made betweene God and us our Saviour CHRIST is the surety that undertakes for both parts on the behalfe of God the Father hee doth undertake to satisfie his wrath for us on our behalfe he doth undertake to reconcile us to God and to make him our friend A singular comfort to us Wee have sinned we are indebted to God many thousands sinnes and because wee cannot satisfie for them wee must goe to the prison of Hell then CHRIST steps forth saying nay I will bee their surety I will pay the debt for them therefore they shall not goe to hell unspeakeable comfort ô loving surety he payes the debt with no lesse price than his own bloud How are wee beholden to this surety All the Priests in the time of the law could not doe so much for the people therefore Christ is better than they The new Testament is better than the old not in regard of the substance but of diverse circumstances the substance of both is one which is Christ Iesus 1. The Old Testament did but shadow out things to come the new Testament makes a gift and an exhibition of them Col. 2.17 and as the body is better than the shadow so is the New Testament then the Old 2. The Old Testament was dark and obscure this is plain and perspicuous that did darkely speake of Christ this plainely This hath fewer more lively and easie Sacraments That was temporall and therefore not ratified with an oath this is eternall and lasteth for ever For the which cause it was confirmed with an oath So was not that 5. The Mediatour of surety of that was Moses the surety of this is CHRIST therefore many degrees greater and better than that It is a weighty thing that makes GOD sweare as Hebr. 3.11.6 17. here he sweares that CHRIST is a Priest for ever therefore wee are not to call into question the eternity of his Priest-hood The Pope and his skamblings would faine winde themselves into the society of this Priest-hood Christ is a Priest for ever ergo the Pope and his Clergy are Priests for ever I but this is proper to Christ this Priest that is for ever sitteth at the right hand of God Psalm 110.1 So doe not the Pope and his Clergy therefore it makes nothing for them We in the time of the Gospell have all things better than they had in the time of the Law we have a better Priest a better sacrifice a better Testament therefore in reason wee should bee better than they A King deales better with such a man then with many thousands of his subjects therefore he should bee more dutifull to him The King of Kings hath dealt more bountifully with us then with them in the time of the Law therefore we should be more religious more carefull to serve him then they were Yet it is to bee feared we are worse than they Drunkennesse abhominable swearing covetousnesse loathing of the sweete and heavenly Manna of the Word of God hard-hearted dealing one with another all kind of vices flow with a more full streame among us then among them Having all things better wee our selves should bee better yet wee are worse and therefore have the more fearefull account to make at the latter day VERSE 23. THe fourth argument is taken from a
faith in him wee have peace with God and a comfortable accesse to his Majesty Ahasuerus held out his golden Scepter to Hester and she drew neere to him So God being reconciled to us by CHRIST holdeth forth the golden Scepter of his favour to us and wee draw neere to him What a prerogative is this that we may draw neere to the high and mighty God which in himselfe is a consuming fire Wee thinke it a great favour to draw neere to an earthly King to kisse his hand to speake our minde freely to him that noble man is greatly honoured that can in such sort draw neere to the King We have all free accesse by Iesus Christ to the King of Kings wee may boldly draw neere to him and preferre our supplications to him wee need not stand aloofe off and goe to God by the Virgin Mary and the Saints triumphing in heaven by the Meditation of Christ alone we may draw neere to God Himselfe and say Our father as Christâ—eacheth â—eacheth us hee beareth such a love to us as that Christ Himselfe protesteth in the Gospell I say not that I will pray to the Father for you the Father Himselfe loveth you Therefore let us with a Christian confidence draw neere to him This may be an unspeakeable comfort to us in all calamities in sickenesse in poverty when wee have crosses in our soules in bodies goods or name when any thing grieveth us let us draw neere to our heavenly father and powre forth our griefes into his bosome he tenders us as the Apple of his owne eye and will not deny us any thing that is good 2. As we draw neere to him in all our troubles by hearty prayer in this life so by Christ our blessed Saviour we shall draw neere to him in his owne kingdome in the life to come where wee shall eate of the hidden Manna and of the tree of life in the Paradise of God for ever Behold then what a singular blessing we have by CHRIST such as the Law could never have given to us therefore let us bee thankfull to God for it let us love the Lord Iesus Christ by whom we draw neere to God let the love of Christ constraine us to forsake our sins which banished us out of Gods kingdome let us glorifie Christ by whom we have this accesse to God in this present world that we may be partakers of his eternall glorie in the world to come VERSE 20. THe third argument is taken from the manner of the institution of both Priest-hoods He that is made a Priest with an oath is greater than they that are made without an oath Christ was made a Priest with an oath the Levites without an oath Ergo. The consequence of the proposition is evident it must needs be a great thing and of singular weight and importance which God Almighty ratifieth with an oath God Almighty swore at the consecration of our high-Priest so did he not at the consecration of Aaron and his Sons therefore he is greater than they Both the parts of the assumption are expressed in the Text and the conclusion is emphatically inferred Verse 22. For so much as Christ was not made a Priest without an oath whereas those in the time of the Law were The word of the high and eternall God which is truth it selfe in whom there is not a shadow of turning is sufficient to procure credit and authority to that which hee speaketh By the word of a King as we use to say nothing can bee more sure Shall not then the word of the King of Kings bee believed but when an oath is annexed to it we ought the rather to be confirmed in it Now there be three principall things which God sweareth in Scripture The first is the eternity and perpetuity of Christ's Priest-hood he hath not onely said but sworne thou art a Priest for ever Which is a singular comfort to us all wee may bee bold to believe Gods oath Our Priest that makes intercession for us lives for ever The second thing is the destruction of the wicked of stubborne and disobedient persons that by Gods voice in the Ministery of the word will not be reclaimed from their sins I have sworne in my wrath that such shall never enter into my rest God sware that none of those that came out of Aegypt save Caleb and Ioshua should enter into the land of Canaan It came so to passe all their Carhasses fell in the wildernesse God hath sworne that such as have the Trumpet of the word continually sounding in their eares and yet will lye snorting in their sins shall perish eternally Therefore let us tremble at it and believe it The third thing that God hath sworne unto in the Scripture is the salvation of the faithfull that by two immutable things in which it was impossible for God to lye wee might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Hast thou a true and lively faith in CHRIST which is fruitfull in all good workes as Dorcas was and canst say with Saint Paul I live yet not I but CHRIST in mee c. GOD hath sworne that thou shalt be saved therefore doubt not of it Though the Devill walke about as a roaring Lion seeking to devoure us though he labour to win now us as Wheat though through the corruption of our nature we fall into many sinnes as the holyest of all doth sometimes fall though we be visited with grievous sicknesses though brought to poverty though death is before our eyes yet let us not stagger about our salvation we have Gods Word and oath for it therefore undoubtedly we shall be saved Howsoever wee bee here tossed in the Waves of this miserable world yet at length wee shall arrive at the haven of eternall rest Shall God sweare a thing and not performe that which he hath sworne VERSE 21. WE never reade of an oath when the Priests under the Law were set apart to the Priest-hood On the other side this our high Priest was made with an oath Where 1. The substance of the oath 2. The immutabilitie of it There is a compound verb in the Greek not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the swearing of an oath which is more emphaticall then to say simply with an oath God did sweare an oath when he appointed him to be high-Priest By him that is God the father that said to him Hee introduceth the words of the Psalme tu It is put discretive thou and no other He will admit of no after-thought to amend the former Men repent oftentimes of their words and oaths too but God will never repent of this oath that which hee hath sworne in this oath is immutable Object Gen. 6.6 1 Sam. 15.11 Sol It is a figurative
Iesus Christ. What a singular prerogative is this that we which are but dust and ashes should have an entrance yea a bold entrance into heaven None that wore sackcloth might enter into Ahasuerus pallace though we be never so poorely attyred so as we believe in Christ we may enter into the pallace of heaven Every one may not enter into the Kings Privie Chamber none but great states and those admitted by the Groomes and Gentlemen of the Chamber all of us that are engraffed into CHRIST may goe boldly into the Privy Chamber of the King of Kings David said of the kingdome of Iudea what am I and what is my fathers house that he hath brought me hitherto So we may say what are we or what were our fathers that we should come into the holy place of heaven By prayer we may be bold to enter into it in this life and if we send up any prayers to heaven let us doe it boldly in the name and mediation of Iesus Christ. At our dying day our soules may boldly enter into heaven there will be none to stay them If one offer but to goe into the Chamber of presence some of the guard will be ready to put us back but here the Angels Gods guard in heaven will be ready to receive us and to carry us into heaven as they did Lazarus At the day of judgement we may be bold to enter in soule and body because CHRIST will meete us in the ayre and translate us into it with himselfe Therefore let us magnifie God for this our sweete and comfortable entrance and that with boldnesse into the holy place of heaven 2. By whom or by what meanes have we an entrance into heaven Not by the bloud of Thomas of Peter of all the Martyrs in the world put together not by any inherent righteousnesse that is in our soules not by the merit and dignity of our prayers fastings almes deeds and other workes but by the bloud of Iesus alone If CHRIST had not shed his bloud for us we could never have entred into heaven O the wonderfull love of the Lord Iesus Let this constraine us to love him againe to count nothing too deare for him no not our owne bloud if he will have it for the confirmation of his truth and Gospell 3. Here wee see that Heaven is an holy place they that bee unholy cannot enter into it dogges enchanters c. are without We are all by nature unholy such were some of you 1 Cor. 6. c. Therefore let us entreat the LORD to make us holy in some measure in this life that wee may enter into this holy Hierusalem in the life to come VERSE 20. SOme might say thou speakest of our entrance into heaven but which is the way that leadeth to it Hee that goes to London must goe by a way and there must bee a way to carry us to heaven That he pointeth out with the finger this way is the sacred and undefiled flesh of our Saviour Christ wherein he payd the price of our redemption Which is here resembled to a vaile His flesh is called a vaile sayes Gorrhan quia sub velamine specierum sumitur in viaticum The High-Priest went into the Holy of Holies by a vaile and so by the flesh of CHRIST wee goe to heaven As the vaile covered the mysteries that were in the Holy of Holies and hid them from the people so the flesh and humanity of our Saviour Christ covered his deity in that his deity was hid and concealed from the world though it was manifested by his workes speeches and actions This was for the qualities 1. A new way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido that which is newly killed It fittly agreeth to the flesh or body of our SAVIOUR CHRIST that was lately killed for our sinnes But it is put for any new thing whatsoever as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a new opinion It is not called a new way because it was now newly found out never heard of or knowne before for Abraham saw this way a great while agoe and went into heaven by it So did all the faithfull in the time of the Law But it is called a new way because it was now newly manifested to the world being before obscured under types and figures 2. New things retaine their vigour and strength whereas old things wither away This is alwayes a fresh and a new way the power thereof shall never bee dryed up 3. New things are acceptable to men a new Preacher shall be heard more attentively then an old this is a new way therefore let it be welcome to us all 4. It may be termed a new way because none but they that be new men new creatures in Christ Iesus can tread in this way A living way It is improperly adscribed to a way yet it is emphaticall 1. So called because it is opposed to the dead way in the time of the Law There the High-Priest went into the Holy of Holies by the bloud of beasts that were dead when they were sacrificed our Saviour Christ was sacrificed alive 2. This way is ever living and remaining for men to enter into heaven by Some wayes dye and cannot be seene this way lives to be seene of all the faithfull to the worlds end 3. It leadeth to life therefore it may be termed a living way 4. They that take this way shall live for ever So Christ is called living water Ioh. 4. This way hath Christ dedicated for us hee hath gone it in his owne person that wee may bee bold to follow him in it Ioh. 14.2 All Antisthenes Schollers had new bookes pens writing tables and here is a new way for all Christ's Disciples He hath renewed it againe that is the force of the word It was in the time of the Law and the Fathers trode in it but it was renewed by Christ at his death The Iesuites gather from hence that none went this way before Christ. But when the Temple was dedicated it was before So this way now dedicated by our Saviour Christ was before though not so conspicuous as it is now CHRIST alone is the way to heaven I am the way the truth and the life no man commeth to the Father but by me Then in what a wofull case are they that be out of this way Turkes Iewes and all that professe the name of Christ but blaspheme it Surely they must needs be in the high way to Hell Yea and also a number besides that will have Christ to be but the halfe way to heaven He is one part of the way and their workes are the other part A way is for men to walke in so in Christ and by Christ we must walke to the heavenly Hierusalem Let us keepe this way with all diligence that we may get to heaven VERSE 21. I But this is a thorny and rugged way full of many dangers how
envy them that be adorned with better gifts then we nor to contemne them that have lesser to checke them by their wants and infirmities to prie into them with a curious eye but to the whetting and sharpening one of another to be as spurs and whetstones one to another To love the badge of Christians Gal. 5.6 And to good workes It is no love that hath no good workes 1 Ioh. 3.18 This stirring up of our brethren must not be done rashly or unadvisedly but with due advice and wise consideration therefore sayes he consider one another First wee must consider then provoke we must diligently consider when we come to the performance of this duty Wee must consider in what case our brother is touching his soule whether hee lye in ignorance or not Whether hee goe forward or backeward whether hee bee cold in his profession or not As we finde his wants so we must make supply by a godly provoking of him Wee will consider one anothers wealth how many faire houses hee hath how much land hee purchaseth how many cloathes he makes and if hee bee before us in the world wee envy him We will consider one another to doe our neighbour a mischiefe if we can to sit on his skirts at one time or another as Saul had an eye to David and the Pharisees watched our Saviour Christ. But we will not consider one another to further them towards the kingdome of heaven The end of our consideration must bee to provoke to goodnesse First to love as the fountaine then to good workes as the streames flowing from it Faith that worketh by love no love no faith If yee be my Disciples love one another he that hateth is a man-slayer We must say you are members of the same body whereof Christ is the head therefore love you one another Abraham said to Lot I pray thee let there be no strife betweene us for we be brethren So let one neighbour say to another let no strife be among us for we are brethren in the LORD IESUS We have one faith baptisme SAVIOUR one inheritance one Father therefore let us love one another If this were practised by us there would not bee such heart burning betweene neighbour and neighbour such uncharitable suspicions such brawlings and contentions even about trifling matters as there be Many are so farre from provoking to love as that they kindle the fire of contention and sow the seed of discord and variance where they dwell Now love is not without good workes No good workes no love 1 Ioh. 3.18 Let us not love in word neither in tongue only but in deed and in truth We must provoke one another to be pittifull to the poore to be liberall to all good uses to adorne the Gospell by good workes The woman of Samaria said to her townesmen come goe with mee and I will shew you the Messiah So must wee goe to our neighbours and say come let us goe to Church and heare Divine Service and Sermon Let us carry our servants with us Let us goe together about the towne Let us see in what estate the poore bee who wants bread meate cloathes lodging c. Let us goe to the Alehouses and other suspected places and see what disorders there be there Let us reproove drunkennesse let us compell them that bee idle to fall to worke and to get their bread with the sweat of their browes Let us see harlots and adulterers punished that are a disgrace to the towne Come let us not be so glewed to our mony let us give cheerefully to the preaching of the word and to all good uses Oh that this were practised by us that we had some sounding bels and trumpets in the parish to toll on one another to the kingdome of heaven especially if the chiefe men and women in a towne which are the bell-weathers of the flocke if they would shew themselves to be good fore-horses what a number might they draw after them Monica Augustins mother said volemus in coelos ô that wee were like her yron sharpeneth yron so doth man sharpen the face of his friend Let us sharpen one another to good workes that wee may say at the day of judgement here am I and the neighbours thou hast given me But I would to God there were not some that draw backwards that pull their neighbours from love and good workes Wilt thou give to the Preacher wilt thou bee so forward in towne matters thou shalt get nothing by it These are wretched men and are to answer for the spoyling of themselves and others at the day of judgment Strengthen thy brethren said Christ to St. Peter Luke 22.32 So we must comfort and exhort our brethren Rom. 16.3 They were no Ministers yet St. Paul calls them his fellow helpers because they did helpe on their brethren they helped on Apollos Act. 18.26 The thiefe on the Crosse would have provoked his fellow to love and good workes Fearest thou not God and shall we be worse than he Let us stirre up one another hast thou no feare of God no love to religion They that convert many shall shine as the Sunne in the kingdome of heaven not minister only but all others that are the meanes of the conversion of any It belongs to all to save soules Iac. 5. ult Wee are not borne for our selves alone as the heathen could say it was the bad speech of wicked Cain am I my brothers keeper I verily thou art thy brothers keeper and if he perish through thy default thou shalt answer for him at the latter day Therefore let us provoke one another to all good duties in this present world that we may al one with another live with CHRIST our blessed Saviour in the world to come VERSE 25. THe gathering together unto that is to Iesus Christ 2 Thes. 2.1 We must not shut up selves in Cloysters with monkes nor with Diogenes in a tunne Wee must love the company of the Saints All our delight must be in them Especially we must beware how wee forsake the publike assemblies where is the word and Sacraments with the joynt prayers of the Church Some did it in the Primitive Church for feare of the enemies loath to joyne with them for feare of loosing their goods honours life liberty And now some forsake them in pride and in an high conceit of themselves depart from us we are holyer than you As it is some mens custome A bad custome yet hee names them not Call one to another And by so much the rather as yee see that day drawing neere We have not a long time to exhort in therefore let us exhort That day which in Scripture is called the day of the Lord when wee shall bee rewarded for our well doing and they punished that contemne our exhortations Luk. 21.34 Yee see with your owne eyes by plaine and evident tokens it is neere at hand The meetings of Christians are private or publike
lust will be quenched Let us strive against drunkennesse by not comming at Ale-houses by not looking on the Wine when it smileth in the glasse 4 By imbracing the contrary vertue Instead of Pride let us imbrace Humility instead of Covetousnesse Liberality of Vncleannesse Chastity c. VERSE 5. THE profitable vse of afflictions is grounded on a testimony of sacred Scripture Where 1. An allegation of the testimony Verse 5.6 2. An application of it In the allegation 1. The manner how it is alleaged 2. The matter of the testimony alleaged The Physitions prescript and the reason of it Verse 6. It seemes that it should rather be an Interrogation which is more forcible and frequent in the writings of the Apostle Have ye forgotten Have yee suffered such a sweet sentence to slip out of your mindes Some interpret it exhortation but the word consolation is comfortable suitable to the place as the word children doth import What consolation not that which is dumbe but speaketh by the way of a kinde reasoning and loving disputation Not onely to them of the Old Testament but to you also of the New And how doth it speake not as to servants but as to children 1 We are ready to forget good things those that be most joyful and comfortable to us our memories are as Iron Chests for bad things they will keepe them fast enough We will remember injuries seven yeeres after we will remember that which we have heard at a Play and interlude many yeeres together and talke of it If we have read a thing in a wanton and lascivious Booke wee will remember it But as for the sacred Scriptures the pastures of our soules we quickly forget them yea even those things that serve most for our comfort Though we forget spurs yet me thinkes wee should not forget comfits though we forget those Scriptures that spur us on to goodnesse yet we should not forget them that may comfort us in our calamities Yet sayes he ye have forgotten the consolation Little children will hardly forget sweet things plums sugar c. yet we forget the sweetest junkates that bee in GOD's Apothecaries shop Let us rub our memories and call them to minde to the everlasting comfort of us all 2 The Papists will not be judged by the Scripture because it is mute and cannot speake Iudex est lex loquens The Scripture cannot speake therefore unfit to be a Iudge Yet here ye see the Scripture speaketh So Iohn 5.39.7.42.19.37 and not that alone but God speaketh by it Heb. 3.7 Luke 1.70 Therefore it may well be Iudge of all Controversies 3 The Scriptures speake generally unto all not to them alone that were alive at the first writing and publishing of it but it speaketh to al posterities to the end of the world Rom. 15.4 Marke 13.37 The Lawes appertaine to the whole Nation so doe the Scriptures to the whole Church Therefore let us not say of any place in the Old or New Testament this belongs not to me 4 It speakes to the wicked as to servants they shall quake at it whether they will or no as Foelix trembled at S. Paul's speech but it speaketh to the godly as to children therefore we should reverently attend to the voice of our Father c. speaking in it Then comes the testimony it selfe which hath two branches an exhortation and a reason of it In the exhortation a double counsell is prescribed to us 1. That we should not despise GOD's corrections 2. That we should not be discouraged by them Hee speakes to us as a Father Not my servant but my Sonne Despise not according to the Hebrew cast it not away according to the Greeke set not light which is all one For that which we care not for we hurle away The fatherly chastening as a father chastiseth his children For he it is that chasteneth us whatsoever the rod or instrument be which he useth Sometimes he chasteneth us by the Devill as he did Iob sometimes by creatures fire and water by men of our owne mold yet alwayes the LORD chasteneth us The Philistims had killed Eli his two sons and taken away the Arke yet Eli said it is the Lord The Sabeans and Chaldeans tooke away Iob's cattell yet Iob sayes the Lord hath taken away Afflictions come not by chance or fortune 1 Sam. 6.9 but by the providence of God Therefore let us not despise but accept with meeknesse Gods chastenings 2 We must not faint under the burthen of afflictions imposed on us by GOD. How ready are we to breake forth into passionate and desperate speeches Never was any so tormented as I am If GOD loved me he would not thus afflict me Oh this is greater than I can beare We have much Aquavitae to keep us from fainting 1. The inward comfort of the Spirit which in all afflictions cryeth in our hearts Abba Father 2. The consolation of Scripture GODS Apothecary shop from whence we may have medicines against all griefes whatsoever 3. The recoâ—dation of the mercy of God that will not suffer us to be tempted above that which we are able to beare 4 The cogitation of that heavenly company that draweth in he yoke of afflictions with us If we did beare the burthen alone we might faint but we have many to beare it with us 5 The sweet end afflictions Ye have heard of the patience of Iob and what end the Lord made Our light affliction which is but for a moment causeth unto us an eternall weight of glory therefore faint not VERSE 6. THE reason is double 1. These chastisements are a token of GOD's love therefore let us not despise them 2 They are a token of our salvation which is an effect of the love of GOD he receiveth that is into his Kingdome May we certainely conclude that God loves all he chastens I surely He may punish the wicked as a Iudge doth Malefactors but chastises onely his children whom he loves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He punished Pharaoh and the Egyptians with frogs lice and other plagues but he chastises onely those whom he loveth A bad man may have his house burnt so may a good man The one the Lord punishes the other he chastens A bad man may be grievously sick so may a good man the one God punishes the other he chastens How may we discerne betweene punishments and chastisements 1 The one is inflicted in mercy the other in fury Correct me O Lord yet not in thy fury 2 The one waxe worse they fret and fume blaspheme fight against God continue still in their sins and obstinately resist God to the end as Cain and others did 3 The one are crushed by their afflictions they are as Gods hammers to crush them in peeces the other are amended by their afflictions They say with David It is good for me that I have beene afflicted Their afflictions makes them hurle away their sins drunkennesse pride covetousnesse uncleannesse c. The one are
is long a kindling but if wee provoke him too much Hee will breake forth as a fire and consume us all He is a fearefull God with whom wee have to deale therefore let us serve Him with feare and reverence in holinesse and righteousnesse all our dayes that wee may not onely avoyde this fire but enjoy the light of the heavenly Ierusalem for ever CHAP. XIII IN the 11th Chapter we had a Treatise of Faith in the 12th a Treatise of Hope now in this we have a Tractate of Love 1 The delivery of certaine precepts 2. The conclusion of the Epistle The precepts concerne the members of the Church and the Rulers verse 17. For the members 1. Hee perswades to that which is good 2. Hee disswades from that which is evill verse 4. For the performance of that which is good hee commends love to them 1. quoad affectum 2. quoad effectum verse 2.3 VERSE 1. NOt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of the brethren or brotherhood Of them that be brethren in CHRIST which have one Father which is God one mother the Church that suck one milke out of the two dugs of the Word of God that have one Faith one Saviour one Baptisme one H. Supper one inheritance the kingdom of heaven Let the love of these brethren continue We must love all men as they are the glorious workemanship of God created after Gods image but those especially that are His workemanship in CHRIST IESUS renewed after the image of the LORD IESUS Owe nothing to any man save love Love a Turke a Iew but especially love a Christian that embraceth CHRIST truely as thou doest There ought to bee brotherly love amongst them that as brethren professe one Faith one CHRIST and one Gospell 1 Love is the body of a Christian. 2 Love is the Seale of our election 1 Iohn 3.14 If thou hast no love thou hast no assurance of eternall life 3 Love is the sauce that seasons all vertues 1 Cor. 13. Though thou commest to Church and hearest Sermons receivest the Communion offerest up the sacrifice of prayer and praise talkest never so gloriously of Religion yet without love thou art but as sounding brasse c. therefore let brotherly love continue 4 It is a sweet thing therefore it is compared to the oyle powred on the head of Aaron it is a profitable thing resembled to the dew of Henmon therefore let it continue Yet for all that love is a rare bird among us she is much in our tongue little in our hands we talke of her but we walke not according to the rule of love Love envyeth not What envy is among the professors of the Gospell If our Neighbour be in better estate then we we grieve at it Love disdaineth not What contemning is there one of another Love seeketh not her owne Among us every man is for himselfe none regards the good of an other Love thinkes not evill it speakes not evill What cursed speaking backbiting railing and slandering is there among us Love is not onely cold but in a manner dead among us there is more love among Turkes and infidels then among Christians Drunkards love there is good fellowship among them Theeves love they have one purse Adulterers love The Divels love A legion of Divels were in one man onely wee that professe our selves brethren in Christ which ought chiefely to abound in love and be lights to others wee want love What a pittifull thing is this He doth not say let it be let it finde a footing among you but let it abide and continue he that dwelleth in love dwelleth in GOD not he that hath love He doth not say let love be as a guest among you which tarries for a night or two but let him be a continuer let him never discontinue from you The Scripture sayes let not the Sunne goe downe on thy wrath Wee must not keepe anger with us an whole night but wee must keepe love with us day and night continually Love hath many enemies that seeke to thrust her out of doores Therefore we had need to hold her and to labour for the continuance after 1 There is the Divell that cannot abide her Iud. 9.23 According to his name he is an enemy that sets himselfe against love If he see love in a Towne he will expell her if he can by one meanes or an other 2 He hath his factors and agents in all places that labour to breake the necke of love Now a dayes they bee especially two talebearers and wrangling Lawyers God tooke order in the law that none should goe about with tales yet they are too frequent in every Towne sowing the seed of dissention and nipping love in the head Therefore if yee will have love continue stop up your eares against Talebearers And as the North winde driveth away raine So with an angry countenance doe ye the Talebearer As for Lawyers they be necessary in the Common wealth as well as Physitions but as he is a bad Physition that will make work for himselfe So he is a bad Lawyer that will set men together by the eares for the enriching of himselfe Let us take heed of all that goe about to pull love from us and let her bee continued among us 3 There bee weaknesses in our selves wee are too supercilious too credulous ready on a small occasion to cast away love 4 There are many infirmities in them whom wee love yea even in the best of all Now when love sees an infirmity shee must cover it or amend it and not cast off a friend for an infirmitie The Holy Ghost not without great cause made choyse of this word continue for hee knew there were many ropes to pull us from love many that would seeke her discontinuance Wee desire the continuance of all other good things wee would be glad that wealth honour health ease prosperitie might continue and shall we not seeke the continuance of love that sweetens them all to us Doe not onely love for a time but continually But alas love is of little continuance Many have beene friends that proove enemies Herod and Pilat were friends but afterwards fell out Love is fine drinke but it growes soone sower Some there be with Amnon that hate more then ever they loved before In other things wee cannot away with the Praeterperfect tense as to say I had health I had house and land I had wealth yet wee content our selves to say I had love Indeed the time was when wee loved but now one neighbour cares not for an other That is a miserable alteration Let brotherly love continue Let her tarry with us so long as we our selves tarry Let her dwell with us in this world that shee may dwell with us and we with her in the world to come VERSE 2. THE Branches of Love are three The first concernes our neighbours 2.3 verse the second our selves 4.5.6 verse the third our rulers Having
spoken of Love in generall he shewes the nature of Love and gives us some touchstones for the tryal of it Yes with all our hearts God forbid but that wee that bee Christians should love one an other I but if yee have love let it appeare by your fruits 1 Ioh. 3.18 As Saint Iames saith Shew mee thy faith by thy workes so shew mee thy love by thy workes 1. Hospitality Hee doth not say be hospitall but let the love of hospitality continue Wee are ready to forget that which as wee thinke is against our profit or is an empairing of our wealth Now many imagine hospitality to be so Therefore wee invent many shifts and excuses I am decayed in my estate I am not so rich as I have beene I have wife and children to provide for I cannot give that I have to strangers My house is but little my fare meane strangers will not like of it I but for all this be hospitall forget it not These Hebr. 10.34 were spoyled of their goods yet he would not have them to forget hospitalitie Why it is an honourable and commodious office thereby some by being hospitall Hee names them not because hee spake to them that were exercised in the Scripture The people should bee so acquainted with the Scripture as that the Preacher should not neede to name the good men when hee speakes of their vertues Abraham and Lot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latuerunt whereupon some Schoole-men have it placuerunt whereas the Greeke can import no such thing Others translate it latuerunt Some have lien lurking receiving strangers into their houses They restraine it to Lot the plurall put for the singular Hee lay lurking quietly in his house protected from the rage of the Sodomites because he entertained Angels but this is ridiculous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latebat illos they knew them not to be Angels they tooke them to bee meere men as they themselves were yet they received them 1. How were they Angels when as one of them is called Iehovah and the Iudge of the world One of the three was GOD the other two were Angels 2. If they thought them to be men not Angels why then did they worship them It was but a civill adoration or reverence such as Iacob gave to Esau and Abraham to the Shechemits They did not dreame that they were Angels they were perswaded that they were but men yet they entertained them Which amplifies their fact If a great Lord come to thine house like a Lord and thou take him into thine house it is no mervaile but if hee come in a beggers weede and yet thou receive him that is laudable These were Angels Lords of Gods privy Councell yet they came like men for all that Abraham and Lot entertained them and were glad of them See how GOD honoured their hospitality Let us doe the like that God may blesse and honour us In hospitality these things are required 1. That wee doe it frequenter One swallow makes not a spring The receiving of a stranger once makes not an hospitall man Wee must make a dayly use and occupation of it It was the continuall practice of Lot and Abraham as may appeare by their behaviour 2. It must bee celeriter wee must not tarry till strangers offer themselves we must pull them in as Abraham and Lot did Wee must constraine them as Lydia did S. Paul and Silas 3. Hilariter without grudging 1 Pet. 4.9 we must not repine at it speake hardly of them when they be gone 4. Humiliter not receive them after a stately and Lordlike manner but after a meeke manner as if we weare rather beholden to them then they to us They be the brethren of Christ the sonnes of GOD we are not worthy of such guests 5. Abundanter according to that abilitie wherewith God hath blessed us If wee have but a little let them have a little as the widdow of Sarepta dealt with Elias If we have a great portion of Gods blessings let them tast of them 6. Wee must doe it perseveranter be not weary of well doing Hospitalitie is a good thing be not weary of it Let thy house be open to good men all the dayes of thy life But alas this is an hard doctrine who can abide it wee are too much wedded to the world yea they that make a great shew of Christianitie are ready to say with Nabal shall I take my bread and my water and my flesh and give it unto men whom I know not whence they be O forget not this duty Here hee meanes such strangers especially as are compelled to forsake their countrie for the Gospels sake but it is to be extended to all It is an excellent dutie and wee have many spurs to pricke us to it 1. God requires it Isai. 58.7 2. Wee have many examples for it 3. We our selves may be strangers therefore doe as ye would be done to 4. The want of it hath beene grievously punished it was the overthrow of an whole tribe Iud. 20. 5. In receiving men that be strangers we may receive Angels Preachers which be Gods Angels nay Christ himselfe Matt. 25.6 6. It is gainefull for this life and that which is to come Abraham had a Sonne streight after the entertainement of his strangers Lot was delivered from the destruction of Sodom God blessed the house of Obed Edom and hee will blesse those houses that receive strangers Therefore be not forgetfull to lodge strangers receive them into your houses in this life that CHRIST may receive you into the house made without hands in the life to come That may suffice for the entertainement of forrainers now followes our usage of them that be at home with us they are either in bondage or at libertie Out of sight out of minde These were enclosed in the prison wals therefore hee sayes remember Though they be a good way from you yet remember them There be 2. kindes of bondmen Vincti Iesu Christi diaboli Some are in bonds for righteousnesse sake some for unrighteousnesse some for the Gospell some for theft murther treason grosse and notorious vices For the hope of Israel sayes Saint Paul Am I bound with this chaine Some are in bonds for Popery Anabapt for sects and schismes All are to be remembred as occasion serveth though they be in bonds for evill causes yet let us in some sort remember them Let us goe to them if opportunitie serve and give them good counsaile Let us labour to bring them to a sight of their sinnes and so make them Christs free-men that is a worthie worke A theefe was converted at the gallowes therefore there is hope of doing them good in the prison A blessed thing to save such a soule But especially if any are in bonds for the Gospell let us bee mindefull of them Let us repaire to them personally if wee can and not be ashamed
the Papists have two pillars for their hope Protestants but one and that is the stronger 410 Hospitality It is commended 40 41.597 598. the conditions of hospitality 598.690 many reasons for it 599. fond excuses for not keeping hospitality answered by S. Basil. 691 House or Houshold vid. family how called a Church 7 8.119 all Christians are the House of God 121. the difference betweene a House and a Tabernacle 349. what a priviledge it is to be of Gods Houshould 452 Hypostasis what it properly signifieth 139 I IAcob his faith and facts 484 485. c. Iephte his faith facts and fame 524 525. Iesting we must beware of jesting at the Word 182 Ierecho of its fall and meanes how it was effected 512 Iesus why Iesus and Iosua have one and the same name 152. the sweete name of Iesus admired and adored 586. whose office and fruite of it is enlarged ibid. c. Ignorance twofold 131. it is a capitall sin 338. yet the Papists make it the Mother of Devotion 339. It s horrid punishment ibid. It is a great sinne in all but specially in them that have the meanes 340 Impatience A notable remedy against it 433 Imposition Imposition of hands why used 209 210 Incarnation Christs Incarnation described and applyed 106 107. the difference betweene his and ours in foure things 107. How the flesh of Beasts and Birds excells ours ibid. the Ends of his Incarnation 108. the cause ibid Infidelity It is a great sinne 129.135.143 what 134. Infirmities As Christ so Chrstians especially Ministers must beare their brethrens infirmities 169. no Saint but hath his sinne 306 307 Intercession how Christ doth now make intercession for us 298 Iohn his name and office 662. An Elder ibid Ioseph of his faith and facts 487 488 c. Why bound by an oath for his fathers buriall 488. Iosua why Iosua and Iesus have one and the same name 152. of Iosuahs faith and facts 512 Ioy Christians may be Ioyfull 662 Iudgement day which is called Eternall 211. we should oft thinke of that day ibid. the fruit of such a thought 212. Iudgement followes on the necke of death 375. to whom it shall be comfortable 376. the day of Iudgement draweth nigh 415. the certainty of its being to come though none know when 419 420 Iudgement Gods Iudgements on others should teach us 142. wee must reverence Gods Iudgements 450. examples hereof ibid K KIsse it is a token of Love 665 Knowledge the knowledge of God is unspeakeable 184 L. ΛατÏευουσι unde 313 Law the Reason of disanulling the Law 289. the excellencie of the Gospell above the Law 289 290 294 295. All that was in the Ceremoniall Law were Shaddowes 313 Lex-Talionis examples of it 510 511 Limbus Patrum see it falsly Forged 340 341 Love its preheminence above Faith and Hope 13. A Christian cannot be without it 15 16. Love must not be verball but Real 16. It must be to the Saints specially but not wholy ibid. Love hath a greater Attractive force then Feare 22. Our Love how set or setled on one more than another 34. the mutuall love that should be among us 136. Love is Laborious 228. Gods incomprehensible Love is set forth by many similitudes 319. Love is alwayes working 412. Love though an excellent grace yet rare to bee seene 595. It hath many enemies 596. Its fruites 597. divers men Love diversely 665 666. Loves commendadations 670 671. the manifold allurements to be in Love with this grace of Love 671 M MAgistrate he must rule according to Gods word 312 Man what he is 89 90 91. hee is sometimes called an Angel 91. the difference in respect of excellency betweene man and Angells 91. his dignitie as a Christian 92 93. altogether uncleane without Christ 100. all men are one and equall but that sin and sanctification puts a difference 101. man compared to earth 220 Manna a type of Christ 332 333 Marriage a strange conclusion of Pope Siricius against marriage 443. a sweete estate yet not without some soure 552. It is commended 601. Three Etymons of the Latin words for marriage 601. its definition ibid. it is honourable 602. no Sacrament ibid. how disgraced ibid. why to be had in honour 602 603 604 605. the things and wayes that make marriage honorable 605. Ministers may marry 607. its confessed by some Papists 608 Masse a Iesuits wit in reaching above the moone for that monster the Masse 287. a cut for Masse-mongers 297. arguments against it 30â— what the Papists hold the Masse to bee 351. other arguments against the Masse answered 367 371 376 401 Maundy-Thursday whence it comes 287 Meanes how meane soever the meanes be we must by Faith depend on God 514 Mediatour Christ is the sole Mediatour 361 587 Melchizedek of his name offiice kingdome c. 247 c. much more â—54 255 c. Christ prefigured by Melchizedek 275 Mercy we ought to be merciful one towards another by Christs exa 113. Gods former mercies a paune of future 130. mer. is a divine vertue yet it must go with justice 421 Merits the Popish doctrine of merits doth derogate from Christ â—0 God gives not heaven for our merits 227. opus operatuÌ„ is not enough to merit 44O Milke it is for Babes 204 Minister all Christians especially Ministers are Souldiers 1 6 7. They should be fellowes 7. their boldnesse 20 21. they may not onely entreate but enjoyne 21â— they should rather draw by love than force by feare 22. they are spirituall Fathers and how much men are beholding unto them 24. their love to their people ibid. what debt we owe to our Ministers 38 39. the people should so carry themselves to their Minister that they may be his joy 39. the name of a Minister is an honorable name 76 310. not to be contemned 193. by them God saveth men 194. what a Ministers lists are and what a Magistrates 194. the sacrifices that Ministers must now offer are either comon or proper 195. a Minister must not have a heart of flint but of oyle 196. they have their infirmities 197. they must have a calling to it 197. examples of a number of intruders into this calling ibid. c. A Ministers president 203. their light must shine 231. they are great men 257 258. yet they must acknowledg their brethren 259. greater in time of the Gospel than in time of the Law 313. the Minister is Gods mouth to speake to his people 323. to rebuke a Minister is a sinne of sinnes 333. Ministers duties learned of the Priests of old 337. no Minister can bee exempted from service 395 396. foure speciall duties that wee owe to Ministers 629. they are watchmen 630. they must give account for mens soules 631. we must not grieve them ibid. c. how we should love them 632 633. the great force of their preaching 634 635. they ought to have a good conscience 635 c. and how to keepe it 637. how he should be furnished 638.
1. A relation of them 2. A communication of them 4. Quare Why he gives thankes because he hath a joyfull experience of them in himselfe He doth not say I commend thee I extoll thee to the skies for this great love thou shewest to the Saints and for the faith thou hast in the LORD IESUS but I thanke GOD for them He is to be praised for all The Oratour would thanke God for honour but himselfe for vertue It was the Donatists song Scientia ex Deo charitas ex nobis knowledge is of GOD love is of our selves Whereas God is to bee blessed for them all for what have wee poore beggars but that which wee have received Eo quisque pessimus quo optimus fi adscribat sibi quòd optimus He that is best is worst if he ascribe his excellencie to himselfe Ioseph indeed saies Augustine found silver in Benjamins sacke but it was of his owne putting in So God findes silver and golden graces in us but he put them in before therefore he is to be thanked for all Homo est exceptorium bonitatis Dei Man is an emptie vessell that receives all which it pleaseth God to powre into it Whose God is he whom he thankes My God What is he Saint Pauls God and not Saint Peters God Yes verily It is not his meaning to monopolize God to himselfe as it is the manner of some to doe God is their God alone they are the Sole children of God all others are reprobates St. Paul was not of such a proud spirit he speakes this Non Deum restringendo sed Deum applicando not restraining God to himselfe but applying God to himselfe Aug. makes a sweete commentary upon it Dicis Deus meus thou sayest my God Securus dicis verum dicis thou speakest it securely thou speakest it truly at non fecisti ut non sit alterius yet thou hast not hereby brought it to passe that he should not be other mens God as well as thine Non enim sic dicis Deus meus quomodo equus meus for thou doest not so say my God as thou doest my horse equus tuus est non alterius he is thy horse and not anothers Deus tuus est alterius he is thy God and anothers too not of the Iewes only but of the Gentiles too yea the God of the whole world The Sunne is ALEXANDERS and Diogenes too But this is the propertie of faith to applie God particularly to our selves My Redeemer liveth sayes Iob there is no peace saith my God to the wicked my spirit rejoyceth in God my Saviour sayes the Virgin Mary My God and my Lord sayes Saint Thomas I thanke my God sayes Saint Paul which hath loved me and given himselfe for me Meus Iesus sayes Origen my Iesus frequent in his bookes Erasmus reports of Dr. Colet Deane of Saint Pauls that he was often heard to speake these words O Vtinam essem cum meo Christo. The Devill can say God and he trembles at it but he cannot say my God this is proper to the faithfull The Lord is my strength and my salvation whom shall I feare the Lord is the strength of my life of whom shall I bee afraid though I walke through the valley of the shadow of death I will feare no evill he will be my God in life and in death too he will never forsake me till he hath brought me to his everlasting kingdome But where or when did he give thankes for him in his prayers making mention of thee He was not unmindfull of him he did not forget him as Pharaohs butler did Ioseph he remembred him he made mention of him Not now and then but alwayes Where Not in his cups but in prayers There were some in Saint Ambrose time that would make mention of the Emperour in their cups but St. Paul made mention of Philemon in his prayers as he praised God for him so he prayed to God likewise for him The best men cumulated with the greatest graces of the Spirit had need to be prayed for St. Paul was rapt up into the third heavens where he saw secrets not to be uttered yet he desires the Ephesians prayers Saint Peter was a stout champion yet CHRIST prayes that his faith should not faile Philemon abounded in all good gifts of knowledge faith and love yet St. Paul ceased not to pray for him 1. The best of all know but in part believe in part love in part therefore wee had need to pray for them that their defects may be supplied that they may encrease daily more and more 2. Here we are viatores non apprehensores wayfaring men we are not come to our journeyes end therefore wee had need to be prayed for that wee may persevere to the end and have the crowne of life Paul had his prayers So we must all Isaack went into the field to pray and hee prayed oft in his tent too David prayed at all seiles of the day morning evening noone and he prayed in the night too David was encumbred with the weighty affaires of the kingdome yet he prayed thrise a day Cornelius prayers went up into remembrance before God Our Saviour in the dayes of his flesh was full of prayers there was one that payd three hundred prayers to God every day as a daily tribute Constantine was stamped in his coine praying he would especially be marked for that 1. Our necessities are many for soule and body therefore let our prayers bee many We are as houses that stand in continuall need of reparations therefore let us pray to him that made us to repaire us that we may be fit buildings for his Majestie 2. Our enemies are many within and without too Now there is no strength in us against this great multitude let us pray to God to stand by us and for us But let us pray first in faith else we are like the Waves of the Sea and shall obtaine nothing 2. In fervencie remembring the Apostles If dignior sequeture effectus quem ferventior praecedit affectus that prayer shall have the greatest efficacie which hath the greatest fervencie 3. In humility omnis rogatio humilitate eget all requests must be preferred in humility This poore man cryed and the Lord heard him thou prayest and art not heard quia diveses because thou art rich in thy own conceit he sent the rich empty away 4. Pray with importunitie a kinde of godly impudency sayes Nazianzen is to be used in prayer 5. Perseveringly Speciall mention is to be made of some in our prayers 1. Of Kings which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillars of the people they are worth tenne thousand of us therefore let us pray for them nominatim by name Sacrificamus pro salute Imperatoris Deo nostri ipsius sed quomodo pura prece we sacrifice for the safety of the
Emperour to his God and ours But how by pure prayer 2. Of learned and godly Preachers that may winne many thousands to Christ. 3. Of extraordinary common-wealths men 4. Of rare Christians as Philemon was Alexander counted Achilles happie that he had such a trumpetter of his praises as Homer was PHILEMON might count himselfe happie that hee had such a worthie man to pray for him as Saint Paul was KING Abimelech was beholden to Abraham for his prayers and Iobs friends to him for his prayers Constantine thought his pallace strong because it was fenced with the prayers of holy Bishops Let us rejoyce in this that we have Pauls to pray for us VERSE 5. BVt what was the motive of his thanksgiving The excellent graces wherewith GOD had adorned him where there is 1. Fama bonorum the report of them 2. enumeratio bonorum an enumeration of them 3. Objecta eorum the objects of them For the fame or report Saint Paul heard of them an admirable hearing from Phrygia to Rome sayes Chrysostome and Oecumenius There are two things that are wont to be carried in the Wagon of fame bad and good the one swiftly the other slowly the one lamely the other lustily of the one we shall heare all and more than all and scant halfe of the other as it fell out in the Wisedome of Salomon What did he heare His love and faith where is hope then tanquam media in ijs intelligitur sayes Aquin. as a midle vertue betweene both it is comprehended in both These three in a golden chaine are linked together faith sayes parata sunt mihi magna great things are prepared for me hope sayes mihi servantur magna great things are reserved for me love sayes curro ad illa magna I make hast to those great things But why hath ' love the precedencie Love is the daughter faith the mother and must the daughter bee placed above the Mother It is so 1. Because it is Saint Pauls drift in this whole Epistle to procure PHILEMONS love to Onesimus 2. Because love is Notior Nobis better knowne to us then faith which is more hid and secret These are illustrated by their objects CHRIST and the Saints The Papists refer both to both objects whereupon they inferre As we love God and the Saints too So we must believe in God and in the Saints too yet diversely in God principaliter principally in the Saints consequenter consequently There is no consequence in this argument for God hath commanded us to love all but he hath not commanded us to believe in all that hee hath reserved as a regall prerogative to himselfe and his glory he will not give to another He sayes owe nothing to any man save love but he doth not say owe nothing to any man save to believe in him 2. Here the Apostle speakes of living Saints to whom Philemon extended his liberalitie now the Papists will not have us to believe in living Saints but in dead Saints therefore this place makes not for them 3. It is said to him that worketh not but belieueth in him that justifieth the ungodly his faith is counted for righteousnesse Aug. makes a worthie collection upon it whosoever dares say justifico te I justifie thee may consequently say crede in me believe in mee which none of the Saints can truly say save only he which is Sanctus Sanctorum the Saint of Saints Ye believe in God believe also in mee Credimus Paulo sed non credimus in Paulum wee believe Paul but not in Paul we believe Peter but not in Peter As we believe the Catholike Church but not in the Catholike Church because the Creed sayes I believe in the Holy Ghost Nazian concludes from thence that the Holy Ghost is God for we must believe in none but God 4. Quid est credere in cum nisi credendo in cum ire ejus membris incorporari What is it to believe in him .i. In CHRIST but by believing to goe into him and to be incorporated as members into his body Now we are not incorporated into the Saints therefore we are not to believe in them 5. They can erect no such building out of this place for the praepositions in the Greeke distinguish the objects Hearing of thy love and faith there hee pauseth a while which thou hast towards the Lord Iesus there he restraines faith and towards all Saints .i. Thy love towards all Saints regulating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before mentioned 6. Paul is a good expositour of himselfe Since we heard of your faith in the Lord Iesus and of your love towards all Saints Here he reduces them to their proper objects so that no question can be made of it 7 If we must believe in the Saints we must hope in the Saints It is St. Basil's reason But we must hope in God alone Maledictus qui sperat in homine cursed be he that hopes in man As Saint Paul heard of PHILEMONS faith and love So it were to be wished that all the world might ring of our faith and love these be necessary for all Christians faith in the first place love in the second nec palmes sine vite nec virtus sine fide there can be no branch without the Vine no vertue no not love without faith Faith makes a Christian love makes and showes a Christian No CHRIST no heaven no faith no CHRIST Faith is the hand that layes hold on CHRIST The high Priests and Pharisees gave a strait charge that if any knew where CHRIST was he should shew it that they might take him Would yee faine take him sayes Augustine I will tell you where he is and how yee may take him He is in heaven there ye may take him Sed quomodo mittam manum in Coelum ut ibi sedentem capiam How shall I send my hand into heaven to take him mitte fidem tenuisti Send thy faith thither and thou hast taken him By faith we apprehend him and all his benefits by faith we put on CHRIST as a garment wherewith our sinnes are covered from the sight of God and as Iacob got the blessing in the clothes of his elder brother so doe we get heaven clothed with Christ like the Woman clothed with the Sun CHRIST dwelleth in our hearts by faith O happie house where the Sonne of God dwelleth Faith is the victory whereby we overcome the world we are more than Conquerours through him that hath loved us Insomuch that we may take up that triumphant song O death where is thy sting Hell where is thy victory the strength of death is sinne the strength of sin is the Law but thankes be to God through Iesus Christ that hath delivered us from you all By Faith Moses saw him which is invisible by faith wee see the joyes of heaven and Christ standing at the right hand of GOD ready to receive us into them
he that believeth hath eternall life he is as it were in heaven already therefore let us be suiters to God because faith is the gift of GOD to bestow it where it is not and to encrease it where it is yea let us all pray for the faith of Iob though thou kill me I will believe in thee It is an axiome with the Papists that faith may be without love we grant it fides Daemonum but not fides Christianorum an Historicall faith which is the faith of the Church of Rome defined by a Catechisme authorized by the Councell of Trent may be without Love and a miraculous faith may be without love 1 Cor. 13.2 But a justifying faith cannot he that is perswaded of the love of God towards him in Christ God so loved the world c. cannot but love the brethren and members of Christ. Every one which loveth him that begate loveth him also which is begotten of him They that bragge of faith and have no love are like empty vessels that give a lusty sound and have nothing in them Though I speake with the tongues of men and Angels and have not love I am as sounding brasse and as a tinkling Cymball though I had the gift of Prophecie and knew all secrets and all knowledge If I had all faith that I could remove mountaines and had not love I were nothing Though I feede the poore with all my goods and giue my body to be burned and have not love it profiteth me nothing So though I talke of Religion with a silver yea with an Angelicall tongue though I goe which is the glory of many to never so many Lectures heare Sermons receive Communions and have not love I am nothing Saint Augustine amplifies it further Signent se omnes signo crucis Let them signe themselves with the signe of the Crosse Let them say Amen that the Church rings of it let them sing Hallelujah let them fetch deepe sighes and groanes at Sermons that may be added Let them enter into Churches let them build Churches all this is to small purpose non discernuntur filii Dei à filiis diaboli nisi charitate nothing distinguishes the children of GOD from the children of the Devill but love Hereby shall all men know yee be my Disciples if yee love one another Faith without love is as a lampe without oyle vita corporis anima vita fidei charitas Bern. the life of the body is the soule and the life of faith is love faith that worketh by love Not a verbal love like them warme your selves fill your bellies and give them nothing but a reall love to feede the hungrie to cloath the naked to be an eye to the blind a foote to the lame to be a father and mother to the poore and fatherlesse to be a covering to them that their loynes may blesse us as they goe in the streets to be bountifull in our almes to all the people as Cornelius was to prepare garments for poore widowes as Dorcas did Such was the love of PHILEMON an actuall love he refreshed the bowells of the Saints Such must be the love of all true Christians My little children love not in word and tongue only but in deede and in truth PHILEMONS love extended it selfe to the Saints as is here avouched of him yet it was not couped up within the penne of the Saints the Saints must have the prime place in our love but not the whole Doe good to all men chiefely to them of the household of faith they chiefely but not they wholly Aristotle gave an almes to an unworthy man one reproved him for it Sayes he I gave it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the nature of the man not to the man the nature is Gods and must be sustained the vice is his owne and the Devills and must be reformed Their flesh is as our flesh and we must not hide our eyes from our owne flesh Neverthelesse the Saints must drinke most deepely and frequently of the cup of our love All my delight is in the Saints that be on the earth Saint Paul ordaines a collection for the Saints every first day of the weeke He himselfe was content to be a messenger to carry a contribution to the poore Saints at Hierusalem and requesteth the prayers of the Romans that that his service might be accepted of the Saints Know yee not that the Saints shall judge the world God honours them to bee the judges of the world therefore the world ought especially to be relievers and lovers of them VERSE 6. LAst of all quorsum To what end We give thankes and pray that the communication of thy faith Where 1. There is a narration of it 2. A confirmation of it Ver. 7. In the narration 1. The act of communication 2. The effect of it 3. The end of it As there is a communion of Saints so there must be a communion of gifts bonum quò communius eò melius a good thing the more common it is the better it is the Sunne communicates his light to all the world and shines the brighter for that the springs and fountaines communicate their water and are the fuller for that a nurse or mother communicates her milk to the infant and her breasts are replenished still the communication of faith of knowledge and other gifts is not a diminution but an augmentation of them Let us joyfully communicate that which we have one to another May become effectuall In some Greeke copies it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conspicuous manifest but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rather to be embraced having an effectuall operation in others to provoke them to the like So Saint Paul provokes the Corinthians to liberality by the example of the Macedonians one student provokes another one Merchant an other and one Christian an other Sanguis martyrum semen ecclesiae the burning of one Martyr made many and the liberality of one Christian makes many liberall examples are more availeable then precepts But how By the acknowledging of every good thing Wee must acknowledge the good things that be in others The Queene of Shebah extolled the good things that were in Salomon and blessed GOD for them The elders of the Iewes acknowledged the good things that were in the Centurion God set the good things that were in Iob as on a stage and the Devill himselfe could not but acknowledge them though maliciously he depraved them Christ though he were the giver of them acknowledged the good things that were in Nathaniel Peter acknowledges the good things that were in St. Paul St. Augustine acknowledged the good things that were in St. Hierome and Hierom also the good things that were in Saint Aug. as appeares by their Epistles one to another We are injurious to God if we doe not acknowledge them No Painter
reconciled to thy brother then come and offer thy gift first seeke the kingdome of God GOD should bee first served yet he will have his owne service to stay till thou beest reconciled to thy brother If I speake with the tongues of men and Angels if I come to Church heare never so many Sermons receive never so many Communions talke never so gloriously of Religion and dwell in hatred be not reconciled I am as a sounding brasse and as a tinckling Cymbal 3. Wee can have no assurance of our reconciliation to God without it Matth. 18. ult As the King dealt with his servant So God will cast you into the prison of hell for ever This should make us all to quake 4. We have no certaintie of our lives This night may our soules be taken from us Iovinian the Emperour supped plentifully went to bedde merrily yet was taken up dead in the morning And if death take us before we take one another by the hand as a token of hearty reconciliation what shall become of us Wee should not suffer the Sunne to goe downe on our wrath Iohannes Eleemosynarius Arch-Bishop of Alexandria being angrie in the day with Nicetus a Senator towards night sends this message to him Sol est in occasu vir maximè honorande My honourable brother the Sunne is a setting let there be a setting of our anger too if we do it not within the compasse of a day and a night yet let us doe it within the compasse of our lives let not our anger be like the fire of the Temple that went not out day nor night Let us not say with Ionah I doe well to be angry to the death let our anger bee aculeus apis not aculeus serpentis the sting of a Bee that is soone gone not the sting of a Serpent that tarries long and it may be proves lethall Let us receive one another in all brotherly love and kindnesse as Saint Paul entreateth PHILEMON to receive Onesimus But who is Onesimus that PHILEMON should receive him Pauls owne bowels he doth not say my owne eyes though they be precious to us and we use to terme our deere friends Ocelli mei not my own hands which minister to my necessities my own feete which carry mee from place to place but my owne bowels our internall and vitall parts the longues the liver especially the heart the seat of love and affection Whom I doe most tenderly affect teneritudinem rarissimi amoris declarat he poynts out hereby the tendernesse of a most rare love As Saint Paul sayes of the Philippians I desire you all in the bowells of IESUS CHRIST 1. In an heartie love in CHRIST IESUS One Christian should be exceeding deere to another 1. It is a token of election As the elect of God put on the bowels of mercie Without these bowels no assurance of salvation 2. The affinitie betweene Christians require it We have one Father which is GOD one Mother the Church we are of one house the household of faith one Elder brother which is IESUS CHRIST one inheritance the kingdome of heaven 3. We are all bought with one and the same deare price the invaluable bloud of CHRIST therefore wee should bee deare one to another 3. Every one is tender over his bowels our brethren are our bowels he that toucheth them toucheth our owne bowells Oh that we did so esteeme and commiserate one another When the child was to be divided by Salomons sword the bowels of the true mother yerned within her So should our bowels doe if we see any hurt towards our brethren VERSE 13. IN the next place he unfolds the reason of his sending 1. Negativè not as if he had not beene usefull to him In that respect he would willingly have reteined him still that he might have ministred to him in the bonds of the Gospell There bee the bonds of impietie such were Zedekiah his bonds and there bee the bonds of piety Such were St. Pauls bonds not for any sinne of his but for the Gospell which were famous throughout all the judgement hall and in all other places That in thy stead he might doe it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thee in this hee supplies thy roome and discharges thy office The Gospell is the common cause that concernes us all if any suffer for it we are all bound from the highest to the lowest to assist them with our purses our prayers and personall presence too if conveniently it may be yea though we be never so great personages It is like that obadiah himselfe hid the Prophets in Caves from the rage of Iesabel though peradventure he might send the bread and water by his servants Our SAVIOUR himselfe washed his Disciples feet Saint Cyprian writes to the Priests and Deacons to provide all things necessary for them that were in prison wishing that he himselfe were present with them Promptus lubens readily and willingly hee would performe Cuncta dilectionis obsequia all obsequious duties of love unto them Helena the mother of Constantine being at Hierusalem served in meate her selfe to the Virgins that were there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placilla the Wife of Theodosius the Emperour in propria persona pauperibus ministravit ministred to the poore in her owne person and PHILEMON himselfe should have ministred unto Saint Paul The Angels minister to us yea when we be in prison as to Saint Peter and shall we scorne be we never so wealthie worshipfull honourable to minister to them that be in bonds for the Gospell Let us count it an honour to us In ministring to them we minister to CHRIST and he will reward it at the latter day Mistake me not I pleade not for them that are buffeted for their faults nor doe I reckon them to be in bonds for the Gospel who worthily suffer for their folly VERSE 14. WE have had the negative cause of his sending not because Saint Paul had no use of him but because he would not keepe him without his good will without thy minde thy sentence thy judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would I doe nothing In hoc negotio in this businesse otherwise in every thing he would not tye himselfe to Philemons minde Servants must not be detained without their Masters liking Eustathius Byshop of Armenia was deposed from his byshop-ricke quia servos praetextu pietatis heris abstulerat because under a colour of piety he had taken servants from their Masters Therfore the Papists themselves will not permit servants to take upon them a religious course of life to vow chastity without the consent of their masters yet children may invitis parentibus whether their parents will or no so as they be of age a man 14. a woman 12. and that their Parents need not their helpe A strange thing that servants may not but Children may But servants may not Bellar. Reason is without reason because
of greater holinesse than men in place because they be with him in the Court of heaven Our kindnesse si caeteris paribus if other things be correspondent should extend it selfe more to them that be neerest to us in the flesh Hee that hath this worlds wealth and sees his brother want So he that hath this worlds wealth and sees them that be neere to him in the flesh especially if there be neerenesse in the spirit too how dwelleth the love of God in him Neverthelesse the spirituall affinitie is in some regards to bee preferred before all Who is my Father my Mother sayes Christ hee that doth the will of my Father in heaven hee is my Mother brother and Sisters VERSE 17. THen he concludes the receiving of him with a kinde of adjuration If thou hast me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy opinion and judgement it is well translated if thou count mee What a partner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one of the same countie together with thy selfe of the same communion of Saints of the same house-hold of faith he doth not say if thou count me a Prelate a ruler of the Church but a partner he is content to be unus ex illis non supra illos to bee one of them part and part like not one above them The Angels count us partners I am thy fellow servant and one of thy brethren CHRIST counts us partners Heb. 2.14 and shall we disdaine to call one another partners There bee partners in nature so are we all partakers of the same ayre of the same water of the fruits of the same earth partakers of miserie and of death there bee partners in office as Church-wardens and Constables they that answer for a child at the font are called partners There be partners in grace partakers of the divine nature not of the substance but of the qualities of it partakers of one Christ of one heaven Such a partner did St. Paul desire to be accounted and happy are they that be in this partnership He is very earnest with Philemon as Lydia was with Paul and Silas If yee haue judged me to be faithfull to the Lord come to my house they durst not but count her faithfull to the Lord and Philemon durst not but count Saint Paul a partner Now receive Onesimus or exclude me out of thy partnership he pressed sore upon him But how should hee receive him As my selfe as my owne bowels Thou wouldest receive me affectuosè reverenter with a loving affection and with reverence so receive him Papè quanta verbi dignitas Good Lord how doth he dignifie Philemon by it O admirable love especially to a fugitive and a servant VERSE 18. THe last argument to perswade the receiving of him is ex parte debiti concerning the debt which he oweth and wrong that he hath done to him which he would have to be no hinderance to the businesse Where 1. There is a concession of the wrong and debt 2. St. Pauls undertaking for the satisfaction of it Verse 18. 3. A confirmation or strengthning of the satisfaction 4. An amplification of the satisfaction Verse 19. Injured thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any thing or owes thee namely ought Wherein wee have confitentem reum hee himselfe with teares hath acknowledged it to me So that the particle If here is not nota dubitantis but concedentis At his departure as fugitive servants are wont to doe he carryed away with him a piece of Plate or some other thing if he have so done as I know he hath impute it to mee set it on my account I will be countable for it and discharge all Here first we see that restitution must be made of wrong Restituere as Aquinas doth well define it est aliquem iteratò in possessionem dominium rei substituere Restitution is a constitution of a man in the right possession of the thing againe The wrongs whereof restitution is to be made are bona animi corporis famae fortunae the goods of the mind if we have heene the meanes of the distraction of any the goods of the body if we have wounded any the goods of fame if we have defamed any the goods of fortune as wee call them but indeed the blessings of God this text leadeth us only to the latter If we have wronged any this way let us be carefull to make restitution non remittitur peccatum nisi restituatur ablatum sinne is not remitted unlesse the thing taken away be restored 1 It is Gods precept if the wicked have restored the pledge and given againe that which he hath robbed till restitution be made he remaines as a thiefe and robber 2 Iudas made restitution he brought againe the thirty peeces of silver they are worse than Iudas that make no restitution 3 The thing remaining unlesse it be restored will ruinate thee and thy house too The taking away of Naboths Vineyard was the overthrow of Ahab and his house If we have so lived that we may make Samuels chalenge at our dying-day whose Asse or Oxe have I taken to whom have I done wrong It is a sweet thing yet a rare thing if our conscience tels us we have wronged any let us make satisfaction for the wrong De quanto how much is to be restored we will not curiously dispute at the least simplum the same thing if it be possible if not yet something equivalent thereunto and according to the quantity of the wrong if the party have susteined much wrong by a long detention of it then duplum or triplum as the Schoolemen speake Zacheus offers a fourefold restitution the which he doth not by the way of supererogation as Aquinas will have it but in an extraordinary fervent zeale for the demonstration of the efficacy of his conversion The person to whom restitution is to be made is the party himselfe if he be alive or else his heires Et ubi non est haeres ecclesia haeres sayes Eusebius where there is no heire the Church is heire But in any case let restitution be made and that with as great expedition as may be for nec per modicum tempus in peccato morandum for there is no dwelling in sinne no not a small time Lactantius affirmes of the Romanes si restitutionem facerent ad casas egestatem reverterentur if they should make restitution they must come to poore Cottages instead of their magnificent Palaces So would many it is to be feared if they made restitution of all wrongs especially to the poore Church which hath beene wronged in all Ages 2 Here it is apparant that debts are to be paid Rather than Philemon should bee unpaid Saint Paul will pay him a matter of greater moment than we are aware of 1. It must be preferred before our living and maintenance When the Prophet had made a bountifull provision of Oile for the poore
Widdow he gives her this charge go sell the Oile pay them thou art in debt unto and live thou and thy children of the rest We may not live wee and our children on that which is another mans that is an unlawfull living and Gods blessing cannot be expected on it 2. GOD will have his owne worship to give place unto it I will have mercy not sacrifice We may not sacrifice to GOD of that which is another mans The Athenians came to Phocion for money towards a solemne sacrifice to whom he returned this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It were a shame for me to give to you and not to pay this man pointing out his creditor that which I owe him GOD will have thee to serve him with thine owne not with that which is other mens yet small reckoning is made of it We goe a borrowing with Asahels feet a paying with Mephibosheths Augustus Caesar would needs buy the Senators bed that slept so securely being so much in debt he wondred how he could sleepe it never breakes our sleepe we take thought how to borrow none to pay VERSE 19. HE gives him a bill of his hand for it I Paul have written it with my owne hand Noverint universi per praesentes me Paulum firmiter teneri obligari c. Thou hast my word and my hand too therefore doubt not of it I but what is Saint Pauls word or his bond worth he made many rich yet he himselfe was poore his wealth consisted in a cloake a few bookes and parchments Though his estate was not great yet his credite was great He could take up upon his bare word among well disposed Christians many hundred pounds I will repay it It is my owne debt now and I will see it discharged we ought to be mervailous circumspect before we give our word or bond for any He is a foole in the judgement of wise Salomon that does it rashly he is worthie of no favour take his garment that is surety for a stranger take his bed from under him Before hee was a free man now he is a bondman nay he is taken in the snare of his owne mouth he is as a bird in a snare Let us looke carefully before wee leape The best cast at dice say some is to cast them quite away the best surety is not to be surety for any hee that hateth suretiship is sure but if we be once in bonds let us labour to unbinde our selves so soone as wee can as deere to deliver our selves out of the hands of the hunter and as birds out of the hand of the fowler Regulus though an heathen stood to his word to the death If we did live as it becommeth Christians there should need no greater bond then the word of a Christian. The saying is by the word of a King who would not take a Kings word so royall are they in their performances CHRIST hath made us all Kings to GOD his Father therefore we should have a singular care of any of our bare words though the witnesses dye yet God that heard our word lives for ever But we are fallen into such an age that many mens bonds are of no validity Sampson broke the coards and some breake the seales of greene waxe at their pleasure they make no account of paper or partchment bonds till they bee cast into iron bonds Some put their hands and seales to a writing that make no conscience of the accomplishment of that which they have written They are content to goe so farre with Pilate as to acknowledge their hand writing what I have written I have written but they will not say what I have written I will performe Saint Paul was of another minde as he gave him his hand for the payment so he gives him his heart and faithfull promise to pay it I will repay it Then there followes a mitigation not an abrogation of the debt Albeit I doe not say quamvis veraciter dicere possem sayes Carthusian though I might truly say it how thou owest to me a farre greater matter than this even thine owne selfe also or besides That which the Minister receives of us is not a benevolence but a debt you are bound to pay it for you owe it But what is it that we owe to the Ministers and Preachers 1. Love not a single but a singular love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an over-abundant and overflowing love Nebridius said of Saint Augustine that he did nimium amare and was nimium amatus he loved too much and the people loved him too much Where is that nimium now especially on the peoples side 2. Wee owe them reverence Herod reverenced Iohn Baptist. Alexander honoured Iaddus the high Priest to the admiration of all his followers Gratian wrote letters to Saint Ambrose with his owne hands Valentin the elder called him father Valentin the younger though an Arrian rose up to him in token of reverence when he came into the Consistory Cornelius gave too much respect to Saint Peter we give too little to Saint Peter and Saint Paul too 3. We owe them maintenance Who goeth to warfare on his owne cost Who planteth a vineyard and eateth not of the fruit thereof Who feedeth a flocke and eateth not of the milk thereof yet many great cowes in many parishes that give little milke to the shepheards nonne vides arcam inanem praepositi tui sayes Saint Augustine dost not see his chest emptie that is over thee in the Lord Saint Basil complaines of want Nazianzen sayes of himselfe that hee was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little and a poore shepheard the like complaint may many painfull Preachers take up in England 4. Wee owe them obedience Obey them that have the oversight of you and submit your selves As the people said to Iosua so must we say to the Preacher in the pulpit speaking to us in the name of God all that thou commandest us we will doe and whithersoever thou sendest us wee will goe if they command us to goe out of the Church we will doe it but if they command us to observe the orders of the Church we will not doe it we will give them the hearing but not the obeying nay we will heare at our leysure and doe at our pleasure Wonderfull is the debt we owe to the Ministers wonderfull is our negligence in paying of it we owe them our goods He that is taught in the word make him that teacheth him partaker of all his goods we owe them our eyes we owe them our lives Priscilla and Aquila layd downe their neckes for Saint Paul We owe them our selves as it is in this place for we have the salvation of our soules and bodies from them Instrumentally they be called Saviours In so doing thou shalt save thy selfe and them that heare thee VERSE 20. HAving used his Christian Rhetoricke for the receiving of Onesimus he shuts
them they were not personally united to them as ours are Otherwise there is no great difference no not betweene the Angels and us How are wee to magnifie God that hath so highly exalted man The consideration hereof should cause us to lead a life in some acceptable measure worthy of that honour whereunto we be advanced We are not much inferiour to the Angels yet a number of our lives are as ill nay worse than bruit beasts The Oxe knowes his owner the Asse his masters crib but wee will not know love and feare that God which feedeth us A Dogge will love his Master that makes much of him wee will not love no not those that deserve well at our hands A Dove will keepe her selfe to her owne mate many of us will not keepe our selves to our owne Wives bring an horse to the water to the sweetest water in the world he will drinke no more than will doe him good we are excessive and more than brutish in drinking all places ring of this sinne this beastly sinne of drunkennesse what a vile thing is this How doe wee forget our selves Hath GOD made us but a little inferiour to the Angels and shall we live like bruit beasts and give over our selves to all uncleannesse How doe we disgrace that worthy estate whereunto God hath advanced us As we draw neere to the Angels any kinde of wayes so let us so farre as is possible lead an angelicall life with the Angels in this world that we may remaine with them in the world to come Thou crownedst him He shewes wherein our excellency doth consist he hath made him a King and set a Crowne on his head With many glorious gifts that are a wonderfull honour to man both externall and internall especially with the knowledge of CHRIST wherein consists eternall life One part of that glory is that he hath a Soveraigntie and dominion over all creatures which was given him at the creation Genesis 1. renewed and ratified by GODS seale after the floud Genesis 9. enlarged no doubt to the faithfull by CHRIST 1 Cor. 3.21 VERSE 8. VNder his feete This agreeth to all men in generall to the faithfull in speciall whom God hath made Kings and Lords over all his creatures by CHRIST But principally it is to be understood of our SAVIOUR CHRIST who is the chiefe Lord of the world the King and mediatour of the Church he hath all power in heaven and earth All things yea even the Devils themselves are put in subjection under his feete God hath given him a name above every name that at the name of IESUS every knee should bow Phil. 2.9 We also by him because wee are members of his body and his brethren we have an interest to all creatures all things throughout the wide world are ours The heaven the earth the birds the beasts the fishes the trees the flowers are ours Death is ours the very Devill himselfe is our slave and subject God hath put him under our feet 1. Here we may behold the dignity of Christians all things by IESUS CHRIST are under our dominion O what a bountifull GOD is this that hath given us so large a possession Let us sound forth his praises for it and use his liberalitie to his glory As God said to Peter arise kill and eate when the sheete full of all kinde of creatures was let downe to him from heaven so doth hee say to us all we may freely eate of all creatures whatsoever but let us not abuse GODS creatures to his dishonour and our destruction Let us use them soberly religiously to make us more cheerefull in the service of our God 2 Let us not stand in a slavish feare of any creature of the stars the windes no not of the Devils themselves for all are put in subjection under our feet by Iesus Christ that loved us and hath given us a superiority over all we shall be conquerers over them all a singular comfort to the faithfull Satan may tempt and assault us but God will tread him under our feet 3 For this dominion let us thanke the Lord Iesus Christ. Of our selves we are worth nothing starke beggars in CHRIST and by CHRIST we have all that we have Let us magnifie him for it Then he concludeth from the generall to the speciall If all things be subject to him then nothing is exempted from his Dominion no not the Angels themselves To the former the adversaries againe replied thou talkest of a glorious Empire Rule and Dominion whereunto Christ is advanced but it is an imaginary conquest for we see not all things subdued to him The Kings and Princes of the earth cast away his yoke and submit not themselves to the Scepter of his Word Satan and his instruments rebell against him sin and death still play the tyrants and are not subdued to him VERSE 9. TO that he answers 1. Though we see it not yet all things may be subject to him we see not God yet there is a God we see not our owne soule yet we have a soule Here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a difference betweene videre and cernere wee doe discerne so as it cannot be denied a man may see a thing and yet not discerne it 2 He answers it by a distinction of submission or subjection The one is externall conspicuous to the eye of the world the other internall seene by the eye of faith Christ's kingdome is not of this world it is not temporall but spirituall all things are subdued to him though he suffer his enemies for the triall and exercise of his children to tyrannize over them for a time A Beareheard may have a Beare under his rule and authority though he suffer him now and then to range abroad so hath Christ the Devill Yet we see Iesus that was made a little lower than the Angels through the suffering of death to be crowned with glory and honor These words Through the suffering of death may be referred to that which goes before or followes after after he had suffered death he was crowned with glory as Phil. 2.9 But rather refer them to the former he was made a little lower than the Angels through suffering of death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little while refer it to the time that is during his death passion continuance in the grave 3. dayes and 3. nights all this while he was inferior to the Angels not at the time he lived upon the earth for Mat. 4.11 The Angels Ministred to him as servants to their Lord. But in his Passion and Death the Deity withdrew his power and the humanity was left alone then he was lower than the Angels the Angels are immortall and dye not Christ was mortall and died in that respect he was inferior to them But he was afterwards exalted to all glory and dignity placed at the right hand of God and so superior to the Angels We that are the faithfull see him
and the continuance in it Here are many excellent instructions Love is laborious If thou lovest a man thou wilt labour for him thou wilt runne and ride for him thou wilt relieve him in his wants according to that ability wherewith God hath blessed thee Love not in word and tongue only 1 Ioh. 3.18 I will not give any thing for such love as hath nothing but words Shew mee thy love by thy deeds and labour Art thou ready to doe what thou canst for thy brother art thou willing to part with thy mony thy meat and drinke for the relieving of him then thou lovest him hic labor hoc opus est this is the true labour of love indeed doest thou visit him if he be in prison for righteousnesse sake doest thou goe to him and comfort him if he be sicke never prate of love unlesse I may see the labour of thy love Iacob loved Rachel therefore he laboured for her For the glorifying of his name Here we have the end of a good worke which makes it a good work indeed when it is done for the name of Christ. The Pharisees gave almes yet because it was to procure a name to themselves it was not a good worke they have their reward amongst men they shall have none at the hands of God If thou givest to the poore because the statute compells thee or because thou shalt be hardly thought of if thou givest not or that thou mayest bee counted a liberall man and that the world may talke of thee and commend thee it looseth the title of a good worke whatsoever we doe let us doe all to the glory of God and he will recompense us Why what was this work of theirs they ministred to the Saints One speciall good worke is to minister to the Saints There were certaine women that ministred to Christ of their owne substance the woman of Shunem ministred to Elisha prepared a chamber and other necessaries for him Onesiphorus ministred to St. Paul which oft refreshed him and was not ashamed of his chaine Dorcas ministred to the poore widdowes in clothing them Doe good unto all especially to them who are of the household of faith If any Saints are in want minister to them In this sence we must all be Ministers this is a glorious service a worthy ministration in ministring to them wee minister to Christ in as much as yee have done it unto one of the least of these my brethren yee have done it unto mee and let it not grieve us to minister to Christ which hath ministred his own bloud to us The times are hard wherein we live all victualls are at an high rate many poore Saints fare hardly lye hardly goe hardly let us open the bowels of compassion and minister to them This worke above all others shall be recompensed at the day of Iudgement when I was hungry yee fed mee c. Therefore let us occupy our selves in this ministration But what doe they content themselves with their former ministring doe they set downe their staffe there No and yet Minister It is not sufficient to doe well for a time but we must continue in well doing Many soothe up themselves in their former good workes they vaunt of them such and such a thing did I. O how bountifull were we to our Preachers How kind have we beene to them O I but are you kinde still have yee ministred and yet do yee minister have yee beene zealous and yet are yee zealous have yee beene diligent hearers of the Word and yet are yee diligent have yee beene liberall to the poore and yet are yee liberall That is a worthie commendation then are yee good Christians indeed In earthly blessings wee cannot away with was or had hath any great list to bragge I was Rich I had land I had my health wee had rather say an hundred times I am rich I have my health I was good is not so much but I am yet good I am more and more good that is an excellent thing Yet there bee many that have beene good in the praeterperfecttence that are not in the present They were sober they would looke at no Ale-house but now they are common drunkards they were chaste but now are adulterers they were wont to keepe their Church well they would never misse a Sermon but now come seldome to Church every trifle will keepe them from a Sermon they were liberall but now are covetous that is a miserable thing a dolefull tune Let us so behave our selves that it may be affirmed of us we are yet good yet zealous yet religious and let not this yet be given over so long as we live This is an excellent place as any in all the bible to encourage us to good workes God will never forget them As hee puts our teares into his bottle so he puts our good workes into his booke and keepes a register of them all Men may forget the good turnes to them they wryte their injuries in steele and their benefits in water many will not acknowledge them that have beene their benefactors Pharaohs butler quickly forgate Ioseph though he foretold him of his delivery Men are forgetfull but God is not hee neither forgets us nor our workes Can a woman forget her sucking Child that shee should not have compassion on the Sonne of her wombe yea they may forget yet I will not forget thee God remembred the prayer and teares of Hezekiah 2 Reg. 20.5 The almes deeds of Cornelius went up into remembrance before God Acts 10.4 God remembers our prayers our fastings our joyfull hearing of his Word he remembers what money we have given to the poore the Cloath wherewith we have clothed them the kindnesse we have shewed to his Ministers if wee have given but a cup of cold water hee remembers it and will reward it Mat. 10.42 This should make us all zealous of good workes Now a dayes by our preaching faith in CHRIST we have through the corruption of the people preached good workes out of the Church the people nourish this conceit in their hearts we cannot merit heaven by our workes therefore it is not a pins matter though wee doe none I but God will not forget your good workes he will reward them both in this life and in the life to come he will give heaven to your workes as they are the fruits of faith though he give it not for the worthinesse and dignity of your workes therefore be full of them Good workes are not the meritorious causes of heaven yet they are the way to heaven and yee cannot goe to heaven but by the way of good workes therefore make your calling and election sure by them Blessed are the dead which dye in the Lord for they rest from their labours and their workes follow them Your houses and land silver and gold tarry behind when yee bee dead but your workes follow you God will not forget them but
undefiled we are bought with a price and that a deere price even the bloud of the Sonne of GOD. Our swearing drunkennesse c. these cost the bloud of the Sonne of GOD we are washed from them in the bloud of Christ and shall we wallow in them is not this the water said David for the which three worthy men ventured their lives he would not drinke of it though very thirsty So when we are provoked to sinne to drunkennesse covetousnesse adultery let us reason with our selves Indeed the water of these sins is sweete but did it not cost the bloud of CHRIST therfore away with it we think sin to be nothing yet all the Martyrs on the earth all the Angels in heaven could not have freed us from sin The Son of God must shed his bloud for it therefore let the consideration hereof bee a perpetuall bridle to restraine us from sin CHRIST 's bloud is the price of our redemption he sweat drops of bloud when hee was in his agony in the garden at the commandement of Pilat hee was extreamely whipped so that the bloud came exceedingly out of his holy body he had a Crowne of thornes platted on his head that made the bloud runne about his eares being nailed hand and foote to the Crosse the bloud came out in great measure a Souldier thrust him through with a speare and out of his side came water and bloud So that this our High-Priest redeemed us not with the bloud of beasts but with his owne bloud How then are wee to love CHRIST IESUS that spared not his heart bloud for us There was no bloud almost left in this immaculate Lamb he spent all for our sake Wee will love them that give their money for us and shall wee not love CHRIST that gave his bloud for us yet the love of Christ is not so deepely fixed in us as it ought to bee We love the trash of the world the pleasures of the flesh above Christ. This love of Christ should constraine us to forsake our sinnes Wilt thou make much of the knife that cut the throate of thy friend or father Sinne was the knife that cut CHRIST 's throate therefore let us hurle it away but this bloud of CHRIST by the which we are washed from our sinnes is little regarded for all that wee wallow in the mire of our sinnes forgetting the LORD that bought us as Saint Peter speaketh Wee are redeemed from our drunkennesse covetousnesse pride c. by the bloud of CHRIST therefore let us have no fellowship with these sins 2. Heaven is an holy place there dwells the holy God there bee the holy Angels and holy Saints they that remaine unholy shall never enter into it dogs enchanters c. are without By nature we are all unholy borne in sin conceived in iniquity pulling sinne to us with Cartropes and iniquity with Cords of vanity but wee are made holy by the spirit of Sanctification Such were some of you drunkards c. but yee are washed but yee are sanctified but yee are justified in the name of the Lord Iesus and by the Spirit of our God 1 Cor. 6.11 They that continue in sin without repentance shall never set a foote into the kingdome of heaven Noah was once overtaken with Wine but he forsooke that sin David fell into adultery but hee washed it away with his teares Peter denyed Christ but he wept bitterly for it Manasseh left his idolatry Paul his persecuting of the Church of God Mary Magdalen her uncleannesse even so if through the corruption of our nature wee have beene carryed into any sin let us by repentance rise up out of it againe Let us strive to be holy in this world holy in heart in conversation that wee may enter into the holy Hierusalem in the world to come Follow peace and holinesse without which none can see God The wicked mocke at them that be holy I but except yee likewise be holy ye shall never reigne with Christ in the Holy Hierusalem 3. By CHRIST wee have a plenary redemption of soule and body out of the clawes of Satan As the Bird is in the fowlers net so were we in the Devills snare but we may say with them in the Psalme the net is broken and we are delivered yea wee are delivered eternally we shall never fall into that bondage againe The afflictions whereunto we are incident in this life are temporall but the redemption is eternall sicknesse poverty malevolent tongues imprisonment death it selfe is temporall our joy is eternall Let that comfort us in all the calamities of this life A burning agew the tooth-ach the stone lasts not alwayes but my joy in heaven shall be eternall here I may be in griefe for a time but there I shall reigne with Christ for ever Wee love them that obtaine a temporall redemption for us If a young man bee bound Prentise to an hard master for tenne or twelve yeeres and if one should buy out his apprentiseship and set him free would hee not take himselfe much beholding to him Wee were bound Prentises to Satan hee kept us in his snare at his will and pleasure being his bond men wee should have remained in hell fire world without end Now Christ Iesus hath redeemed us and made us the free men of God Cittizens of heaven how are we indebted to him If thou wert a Gallislave under the Turke and one should rid thee out of it wert thou not much obliged to him Christ hath brought us out of the gally of sinne and damnation therefore let us sound forth his praises all the dayes of our life Let us say with them in the Revelation worthy is the Lamb that was killed and hath obtained eternall redemption for us to receive all honour and glory and blessing for ever and ever VERSE 13. THat Christ by the shedding of his owne bloud hath obtained an eternall redemption for us is confirmed by an argument à pari à minore from the sacrifices of the Law to the sacrifice of Christ. 1. What they were 2. What was the fruit and effect of them If the bloud of Bulls and goates c. being an outward thing could sanctifie the flesh that was an outward thing then the bloud of Christ being a spirituall thing in force and power everlasting must needs sanctifie the conscience which is a spirituall and internall thing yea this rather than that for many respects as we shall see but the one ergo the other The Protasis is in this 13. Verse Because hee would enwrap the whole Ceremonial Law hee reckons up other sacrifices and rites then those which the High-Priest used when hee went into the Holy of Holies 1 Chron. 29. Verse 21. Among the rest he makes mention of one solemne ceremony whereunto the Iewes adscribed much Num. 19.1 A Red Cow was commanded to bee taken which was without spot and never accustomed to the yoke she was to be burnt to
better of it to be coupled in the same yoke with him 1. He tells them what they are not Wee are not of the withdrawing Either the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be supplyed after the manner of the Grecians or the noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custome of the Hebrewes we are not the Children of the withdrawing to the destruction of our soules but we are the Children of faith to the conservation of our soules in this Sea of miseries wherein we are tossed 1. Here wee learne that when the Preacher hath occasion to terrifie the wicked hee must comfort the godly least they take it to themselves and bee discouraged So Hebr. 6.9 1 Thes. 5.4 2 Thes. 2.13 Many weake consciences are soone cast downe and ready to apply that to them which the Preacher never meant of them therefore we must use this wise and heavenly discretion that the Apostle doth 2. Here we see that good Christians must be no withdrawers of themselves Wee must withdraw our selves from the wicked come out come out my people from the middest of them We must not withdraw our selves from the Church of God because of some pretended spots in her as the sectaries doe but we must withdraw our selves from Gods enemies There is a time also when we must withdraw our selves from the company of our friends into our secret chambers and pray to God as Daniel did But in the time of persecution we must not withdraw our selves through infidelity and run out of the field wherein God hath set us We may read of some with-drawers Ioh. 6.66 Demas was a withdrawer so was Iulian the Apostata but let not us be such Let us say with them Ioh. 6.68 to whom shall we go thou hast the words of eternall life Iosua would be no withdrawer choose yee whom you will serve but I and my house will serve the Lord Ios. 24.15 Saint Peter would be no withdrawer though all forsake thee yet will not I he did deny him for a time and withdrew himselfe but he wept bitterly for it and stood better to his tackling If the storme and tempest of persequution should arise let us not withdraw our selves and refuse to suffer for CHRIST but let us sticke to him all the dayes of our life Yee are they that have continued with me in my temptations CHRIST loves continuers Be faithfull to the end and I will give thee the Crowne of life Let nothing make us to withdraw our selves from CHRIST but let us cleave stedfastly to him in this world that wee may reigne and triumph with him in the world to come CHAP. XI IN the substance of that exhortation derived out of the doctrine of CHRIST 's Priest-Hood three severall vertues were commended to us the first faith the second hope the third love Now followeth a particular explication of all these Faith is painted out to us in this Chapter Hope in the twelfth Love with the fruits thereof in the thirteenth This Chapter hath two principall parts a definition of faith and an illustration of it 1. By Example 2. By instance Verse 3. It is defined Verse 1. Where the nature of it is expressed It makes them existent not onely in intellectu but also in corde voluntate It is a full perswasion that wee shall have these things which we hope for nay it puts us into a reall possession of them VERSE 1. FAith is the evidence of things which are not seene The holy and celestiall Hierusalem where there is no Sunne but is enlightned with the glory of the Lamb continually where there is no night crying or weeping where all teares shal be wiped from our eyes for ever cannot be seene with mortall eye yet faith makes it evident to us even in this life The blessed and glorious Trinity GOD the Father Sonne and HOLY GHOST cannot be seene no man hath seene GOD at any time yet faith makes GOD visible to us standing by us in all afflictions Our SAVIOUR CHRIST the King of the Church and mediatour of mankinde clothed with our nature sitting at the right hand of GOD in all glory and Majestie cannot now be seene of us Stephen saw him when hee was on earth but that was extraordinary now we cannot see CHRIST in his glory yet by faith we see him and know that so soone as we are dissolved we shall be with him The holy and celestiall Angels that are our guaâ—dians that hold us in their hands that sing prayses to God continually in heaven cannot now bee seene of us yet by faith we see them and are assured that they will take our soules at our dying day and carry them into heaven The spirits of just and perfect men of Adam Eve Isaak Moses David of the Patriarkes and Prophets of the blessed Virgin Mary Saint Paul Saint Peter of the Apostles and Martyrs cannot as yet be seene of us but by faith we know they are in heaven and we our selves one day shall be with them Wee cannot now see or apprehend the joyes of heaven no eare hath heard them no eye hath seene them they cannot enter into the heart of man yet by faith they are evident to us The resurrection of the body cannot now bee seene wee see many carryed to the Church and Church-yard to be buryed but we see none rise again yet by faith it is evident to us so that we can say with Iob our Redeemer liveth and with these eyes shall wee see him and no other for us Faith is an excellent eye The eye of the Eagle is very sharp and piercing shee can see from heaven to earth she can espie her prey a farre of she and her birds can look on the Sun but the eye of faith is farre more piercing that sees Christ the Sun of righteousnesse and by it we looke into the Sanctuary of heaven and behold what is there Some write of one Lynceus that he could see an hundred thirty thousand paces off but wee by the eye of faith can see further this one eye is better than all Argos his eyes Howsoever the eyes of our bodyes waxe dimme let us entreat the Lord to preserve this eye to make it brighter and brighter every day Faith is the evidence of things not seene Let us make much of this evidence If wee have an evidence whereby we hold our lands we will shew it to some Lawyer to see of what validity it is we will keepe it safe under locke and key Let us examine this our evidence of faith if there bee a cracke in it let us seeke to have it amended and let us take up that prayer of the Apostles Lord encrease our faith Lord strengthen the eye of our faith that even on earth we may see heaven VERSE 2. HEre is an illustration of it 1. Ab exemplis 1. In generall If for this faith our fathers were well reported of then this is the true faith but our fathers were well reported of
greatest commendation that can be given of any that they dyed in the faith Whyle we live we are in the field and battle wee may receive many a wound from sin and the Devill but being dead we are conquerors have Crownes on our heads and palmes in our hands as it is in the Revelation Doth such a man live in the faith as Cornelius did when his prayers and almes deeds proceeding from faith went up into remembrance before God that is a thing to be rejoyced in yet such a man may have many a fall as David and Peter had Is it reported truly of any that he dyed in the faith such a man made a godly end that is the height of all commendation Wee cannot well praise a faire day before night because many stormes may be in it neither can wee give a man his full and perfect commendations till hee be dead Therefore this is registred of these fathers tanquam fastigium laudis the very top and crest of their praise that they dyed in the faith All good men have the like confession 1 Chron. 29.15 2 Cor. 5.6 Gen. 23.4 Abraham was a mighty rich man Gen. 24. Yet but a stranger and pilgrim David was a King yet but a stranger Hast thou faire houses large lands and ample possessions art thou a rich Clothyer a wealthy Merchant a Gentleman a Knight a Lord yet acknowledge thy selfe to be but a stranger there is a time when thou must part with all yea with a kingdome if thou hast it The very heathen confessed this The oratour could say natura dedit nobis non habitandi locum sed commorandi divorsorium this world is but an Inne it is no dwelling house Now if wee bee strangers on the earth as we must all confesse our selves to be then let us carry our selves as strangers 1. A stranger is no medler in the Country wherein he is he takes â—hat which is requisite for him hee lookes to his owne businesse but he doth not interpose himselfe in the affaires of the common-wealth he leaves them to those that be of the Country A stranger must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the heathen said Even so being strangers in the world let us meddle no more with the world then needs must But wee are drowned in the world our mindes are on the world all the weeke all the yeere long we meddle little with the Scripture with prayer heavenly meditations we are altogether in and about the world 2. Strangers must not thinke to beare sway in the Towne and Country where they dwell the naturall inhabitants will not digest that Gen. 19.9 the Sodomites could not endure that Lot should bee a King among them So we being strangers in the world must not make account to domineere in it to have all men at our controll wee must be content to be underlings here that wee may bee aloft hereafter the faithfull are often put to the wall and the wicked are Lords over them This we must take patiently because wee are strangers 3. Strangers and Pilgrims are wont to be abstemious 1 Pet. 2.11 a stranger a Travellour if he be a wise man doth not set his mind on feasting and banquetting hee takes a morsell and so away So being strangers here we must lead a sober life take no more of the world then will serve us for our journey wee must reserve our feasting till wee come to that place where wee shall eate bread with Abraham Isaac and Iacob 4. Strangers must looke for no great love for the most part they are hated in the Country where they bee and they are wished to be out of it even so the world loveth her owne we are not of the world we are men of another world therefore mervaile not though wee find little friend-ship in the world Dogges will faune on them that be of the house but they will barke at strangers flye in their faces and be ready to pull them downe so because we are strangers to the wicked no marvell though they barke at us and bite us now and then 5. Strangers have a longing desire to be at home If an English man bee in Spaine Turkie India hee thinks every day two till he be in England oh that I were with my Wife and Children with my friends and neighbours at home So being strangers in this world let us not make too great account of it let us desire to be at home in our heavenly Hierusalem let us say with Saint Paul I desire to be dissolved and to bee with CHRIST which is best of all But a number of us say in our hearts of the world as St. Peter of the Mount we are well here I would to God I might never goe from hence 6. Strangers do not hartily love that Country wherin they be they may love it in some sort but nothing to their owne Country so being viatores wee may take viaticum but let us not love the world let us use it as if we used it not This world must be as wormewood to us in respect of the joyes of heaven we may use silver and gold houses and lands but let us not love them Let the heavenly Canaan our native Country have all our love 7. If a stranger come to an Inne he looks about him and sayes this is a fayre Inne here I have a goodly Chamber I fare well for my mony but this is no place for mee to tarry in so wee should think and say of the world I have a convenient dwelling meat and drink enough I thank God I want nothing but this is not my place of abode I am but a stranger here all these things I must forgoe I would to God that this were deepely engraven in the hearts of us all that wee did effectually consider wee were strangers on the earth We say we are strangers but we live as Lords We say with that rich man Luk. 12. Soule eate drinke and bee merry thou hast goods laid up for many yeares Our lives and deeds bewray that wee thinke nothing lesse than that we be strangers A strange thing that strangers should be so bewitched with a strange Country as wee are with the earth VERSE 14. HEE insisteth in the proofe of the latter effect they seeke a Country out of the world therefore they are strangers Where 1. What manner of City it was which they sought 2. The reward for seeking of it The confirmation of it is by a collection deduced out of their owne confession They that confesse themselves to be strangers on the earth doe give notice to all the world that they look for a permanent Country in heaven and so dyed in that faith but these confesse themselves c. Ergo. Such base such contemptible things of this world manifest it to all With a fervent desire not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where they shall abide for ever This world then is not our Country Socrates is highly commended for his answer being demanded
one that is thy junior thy inferiour lifted up in wealth honour and dignity above thee grudge not at it it is Gods doing be contented with it 3. Here we have a patterne in old father Iacob how to behave our selves at the time of death when wee see and heare death knocking at our doores then especially we must be occupied in heavenly duties we must not be cursing but blessing as Iacob was then above all other times we must be worshipping of God praying to him praysing and magnifying him for his mercies as Iacob was upon our beds and upon our staves Though we be weake and impotent wee must be glorifying of God when Hezekiah received that message set thine house in order for thou must dye then hee turned his face to the wall and prayed earnestly to the Lord. When our Saviour was going out of the world he was blessing his Disciples and here Iacob is blessing and praysing to his dying day so must we be We must not then be swearing cursing and banning quaffing and swilling as many be like the Epicures let us eate and drinke for to morrow wee shall dye Then we must be preparing of our selves for a better life where we shall remaine for ever The neerer the time approcheth that a tenant must goe out of his farme the more carefull he will be to improve it to his best commodity the lesser time that a man is to enjoy money lent to him the greater advantage he will make of it if hee can even so when we perceive wee must depart out of the farme of this world let us use it most to Gods glory and seeing God hath lent us our life as a summe of money to be payd to him praestituto die the neerer the day of payment comes the more conscionably and diligently let us be in the use of it to the honour of God and our owne profit When the steward in the Gospell saw that he was to goe out of his office he makes the best of it he can so let us doe of our life when we are to part with it They that be actours in a Comedy or Tragedy will have a speciall eye to the last act that they may have a joyfull plaudite of the people So this life being as a stage whereon wee play our part let us chiefely look to the last act at our departure out of the world that it may be joyfull to our selves and all those that be round about us our whole life should bee a continuall glorifying of GOD but especially the closing up of our life with death that wee may leave a testimony behind us of that lively faith which wee have in the Lord Iesus Let us be praying meditating blessing talking of heavenly matters to the last gaspe VERSE 22. IN Ioseph there be two things 1. A memorandum given to the Israelites 2. A Charge for the removing of his bones which were both lively demonstrations of his faith Hee presaged his death Gen. 50.24 either by the nature or quality of his disease or by divine revelation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing to his end Memoriae prodit brought to memorie Out of Aegypt often promised by God which he had received from his fathers he makes a certaine prediction of it He bound them with an oath Gen. 50.25 Not so much for feare of Idolatry lest the Aegyptians should worship him when he was dead as Chrys. in Genesin and August de mirabilibus Sacrae Script l. 1. c. 15. they had opportunity to doe it before his bones were removed but to confirme the faith he had in the promises of God he was so sure that they should have the land of Canaan as that hee would have his bones carryed away before-hand 2. Because the land of Canaan was a type of heaven he would be there buryed 3. Because in life and in death he would be with the godly Rhemists the translation of reliques or Saints bodies and the due regard and honour wee ought to have to the same are proved hereby Bel. l. 2. de reliquiis Sanct. c. 3. upon this example concludeth non ergo superstitiosum neque novum est transferre ossa Sanctorum 1. The Israelites were bound by oath to translate his bones not so they 2. They kept not those bones to shew to the people or to carry them about on festivall dayes but they buryed them Ios. 24.32 3. Those were translated into the land of Canaan because it was a type of heaven So is no speciall Country now Therefore that is no president Ioseph a great man the ruler of Aegypt yet dieth death over-rules us all The rich man dyed as well as poore Lazarus It is appointed to all once to dye He rubbed their memories put them in remembrance of their departure out of Aegypt whereupon the booke of Exodus hath his name containing the departure of the Children of Israel You are well seated here in the land of Aegypt you are planted in Goshen the fattest of the land It is like for my sake ye shall finde favour for a time yet set not up your staffe here but remember yee must depart hence the land of Canaan is your Country promised to Abraham Isaac and Iacob let your mindes run on that land As for this world it is a kind of Aegypt flowing with all pleasures and profits yet let us know that this is no place of abode for us we must depart from hence The time of my departure is now at hand sayes St. Paul 2 Tim. 4.6 Luk. 9.31 If he had need of such a Memorandum much more we for this end Philip had his Vsher who daily said to him memento Philippe te esse mortalem The Israelites were too much wedded in their affections to Aegypt they desired to be againe with their Onyons and such like fare as they had in Aegypt We are all too much in love with this wretched world it likes us as well as the Mount did St. Peter Many wish that they might make Tabernacles here for ever yet let us all know that this is no abiding place wee must all depart eximus è vita tanquam è theatro Farmers from their farmes Gentlemen Knights Lords from their beautifull houses yea Kings must depart out of their Pallaces A voice came from heaven to Nebuchadnezar Oh King thy kingdome is departed from thee Let us seriously thinke of this departure of ours When a Travellour comes to his Inne hee lookes about him and sayes here is a fayre Inne here I have a brave Chamber and I have plenty of all things for my money yet this is not my home I must not tarry here I must depart even so though we have the world at will and all things as heart can wish beautifull houses large lands ample possessions yet here is no place to abide in we must depart leave all goe away with a Coffin and a winding sheete Let us use this world as if wee used it not let our
us shake them off as St. Paul did the Viper and say what have I to doe with you my God must be dearer to me then you all Because the kingdome of Aegypt and Gods glory could not stand together Moses refused a kingdome then let us be content to forsake a Lord-ship a small quantity of ground a simple house a little silver and gold for the Lord whatsoever we have be it more or lesse let us count all as dongue for Christs sake In the time of prosperity let us weane our selves from the pleasures and commodities of this life that in the time of tryall and persecution wee may not bee glewed to them as the young man to his riches but may be willing to forsake all for Christs sake and so much the rather because wee know not how nigh tryall is how soone the wind of affliction may rise and make a difference between them that love Christ and his Gospell sincerely and betweene them that love this present world as Demas did If wee have but a little house and land one hundred or two hundred and should bee loath to leave it for CHRISTS sake how would wee leave a kingdome for him as Moses did It must bee Gods worke not our owne Therefore it is said that Moses did it by faith he did it not by any naturall strength or power by vertue of education though he had famous Schoolemasters and was trained up in all the learning of the Aegyptians he did it not by the advice of any witty or politick Achitophel he did it by faith Faith in the promised Messiah mooved him to it As Abraham saw the day of Christ and was glad so Moses saw Christ and the kingdome of heaven by the eye of faith this made him not to set a rush by the kingdome of Aegypt I shall be heyre of a far more glorious kingdome then a straw for Aegypt The kingdome of Aegypt lasts but a while death one day will remove me from it but I shall have a kingdome that cannot be shaken that endures for ever and ever Therefore let Aegypt goe If wee have a true and lively faith in the promises of God a sight of the joyes reserved for the faithfull in the life to come it will withdraw our mindes off from these earthly things A worldly man can never doe it he will say it is good sleeping in an whole skinne a bird in the hand is better than two in the bush I know what I have here I cannot tell what I shall have afterwards but faith is an evidence of things that are not seene This caused the Martyrs in Queene Maries dayes some to leave their Bishopricks as Cranmer Latimer Ridley some their lands and great revenewes as the Dutches of Suffolke some their liberty some their Country for the Gospell and if we have a true and lively faith indeed it will make us to leave all for a good cause therefore let us make this prayer Lord encrease our faith let it bee so strong as that neither riches honour nor any thing else may separate us from thee When not when hee was a Child for then it might have beene deemed to be want of witt and discretion as Children refuse gold and take Apples but when he was great of a good and convenient stature about fourtie yeeres of age when he knew well enough what he did he did it not puerili temeritate sed judicio virili when he was in the prime and flower of his yeeres Young men about fortie are most fit for honour and promotion This may be an admonition to young men to consecrate their best yeeres to the Lord. Wherewithall shall a young man clense his wayes I write to you young men sayes St. Iohn Timothy was exercised in the Scriptures from his Child-hood We read of a young man in the Gospell that said he had kept all the Commandements from his youth he was no swearer blasphemer rayler fighter quarreller stealer cutter whoremonger but our young men cannot abide to heare of godlinesse tell them of forsaking of pleasures and honour as Moses did they cannot abide to heare on that eare As the Devill said to Christ why commest thou to torment me before the time So this is a torment to them When they be old they will thinke of Religion in the meane season they will bee swash-bucklers as Lamech haters as Esau Ruffians with Absalom they will follow their lusts with Amnon It seemes a paradoxe for a young man to be a Martyr to leave the Court the honours and pleasures of this world as Moses did VERSE 25. WHy did hee refuse to be called the Son of Pharaohs daughter did she refuse him or was he in hope of a better kingdome in the world no verily it was put to his owne choyse hee was not compelled to it neither the King nor his daughter gave him over but he gave them over How did he choose it not halfe against his will but rather he had rather a great deale have this than that Which is amplified by the thing elected and rejected What did hee chuse to suffer adversity rather than to reigne in glory Electio ex duobus ad minimum here two things were propounded to Moses choyce pleasure and paine the one is welcome to all by nature the other abhorred of all by nature yet Moses chuses paine and refuses pleasure To Hercules appeared virtuâ— and voluptas the one horrid promising labour and sorrow yet hee chose it A travellour sees two wayes the one fayre that leadeth him quite another way the other fowle that carries him to his journeys end hee chuses rather the fowle way because it is most commodious for him Pharaohs Court was a fine and delicate way the afflictions of the Israelites a foule way yet because that lead to hell this to heaven Moses rather chose it this was not the worke of nature but of faith He chose to be afflicted to be evilly intreated malis premi As if a man should refuse honey and take worme-wood before he lived in honour and dignity now hee chose to live in contempt and disgrace before hee was at a table every day furnished with all delicates now hee comes to his leekes and onyons with the Israelites before he was in all jollity now in all affliction The affliction is illustrated by the companions with whom hee was afflicted and they were the people of God Affliction simply is not to bee chosen but affliction with the people of GOD that is the sugar that sweetens afflictions To bee afflicted with thieves for theft with Traytors for treason with Idolaters for Idolatry hath no comfort in it but to bee afflicted with Gods people is full of comfort for Gods cause he had rather be afflicted with Gods people then to live with the Aegyptian Courtyers in Pharaohs Court which were none of the people of God Then to have the temporary fruition of sinne But the word importing such a fruition as is joyned
〈◊〉 〈◊〉 and if every Mystery should be a Sacrament there should not be seven but seventy Sacraments and more neither doth he speake of mariage but of the conjunction of Christ and his Church in that place We will fight against them with their owne weapons 1. As the covenant is common so ought all Sacraments the Seales of the Covenant to be common If mariage be a Sacrament why is it not common to all Christians Why doe they deny Ministers to marry 2. Every Sacrament must be celebrated by a Minister Goe teach all Nations baptising them c. A Minister as Bell. contendeth is not necessary in the celebration of mariage the parties contracting are sufficient Therefore to speake properly it is no Sacrament Though the Councell of Trent of late hath taken some further order in it We may not honour mariage so farre as to make a direct Sacrament of it yet it is honorable A number there be that have exceedingly dishonoured and disgraced it Marcion as Epiphan recordeth of him called matrimony inventionem Diaboli mulierem ipsum opus Diaboli Saturnius Basilides as Iren. lib. 1. cap. 22. writeth of them blushed not to affirme that Nubere generare were à Satana Hier. treading in Tertullian's steps wrests some sentences of Saint Paul to the disgrace of mariage Saint Paul sayes Melius est nubere quà m uri A goodly commendation As if a man should say it is better to have a lame leg than none at all Melius semper comparationem deterioris respicit That is not so it is better to take Physick than to live in paine is it therefore evill to take physick So it is better to marry than to burne is it therefore evill to marry Let them all say what they will mariage is honourable and to be honoured by us all 1 It was instituted by the most honourable person that ever was namely by GOD Almighty he saw it was not good for man to bee alone therefore Hee provided an helper for him Hee cast him into a deepe sleepe tooke a rib out of his side of it hee made a woman and brought her to the Man 2 It was ordained in the most honorable place that ever was on the face of the earth namely in Paradise the Garden of the Lord. 3 It was appointed in the most honourable time that ever was in the time of innocency Then a woman was needfull for a man much more now in the time of corruption 4 It was preserved in the most dangerous time that ever was in the great deluge that overflowed the whole World Noah and his wife his sons and their wives were saved in the Arke An argument that GOD made a precious and honourable account of mariage 5 It was honoured with the presence of our Saviour Christ and graced with the first miracle that he wrought 6 By the judgement and practice of all Nations it is ratified to be an honourable estate For they that bee maried in all places have the upper hand they have the higher roome in all meetings in the Church and at the Table which argues that honourable estimation which all have of it in their hearts 7 It hath honourable effects by it the number of Gods elect is accomplished the kingdome of Heaven replenished the Church is furnished with worthy Preachers that are as Gods arme to pluck up men into the Kingdome of Heaven The Common-wealth is provided of wise Governours of stout Souldiers of all kinde of estates and conditions mariage is the pillar that upholds the world the seminary of Church and Common-wealth Therefore it must needs be confessed to be a glorious and an honourable estate Let none open their mouthes against it 8 Because it is an excellent meanes to keepe our vessels in holinesse and honour as we are commanded 1 Thes. 4.4 And now seeing mariage is an honourable estate let us be bold as occasion serveth to flye to it If thou hast deflowred a virgin that is none of thine as Amnon did Thamar though it have beene in thy secret chamber the doores fast locked up be ashamed of it If thou art an impure strumpet as Iesabel was tyring thy head and painting thy face to allure lovers withall be ashamed of it for if thou persistest in that sin without repentance Christ will be ashamed of thee when he commeth in his glory with his holy Angels In regard thereof thou mayest be ashamed but be not ashamed of mariage This is no sin in it selfe nay it is an honourable thing thou needest not to be ashamed of it When Mordecai was carried through the City with the royall apparell on his back with a crowne set upon his head with this Proclamation so shall it be done with the Man whom the King will honour was there any cause why he should blush at it No because it was an honour appointed to him by the King If the Lord have given unto thee a godly wife being a man or a wise husband being a woman thou needest not be ashamed of this crowne which the King of Kings hath set upon thy head We may be bold as occasion serveth to flye to this honourable Sanctuary Yet let us not rush rashly and unadvisedly into this honourable estate When S. Peter being in the Mount saw the externall glory of his Lord and Master that his face shined like to the Sun by and by he is enamoured in a love of that place and saith Master it is good for us to bee here but the Text witnesseth that he wist not what he said even so a great number of rash and heady young men set their love upon a maide before they have learned to love GOD. When they are carried up as it were into the Mount where the glory of mariage is shewed unto them and by by they say in their hearts It is good for us to bee here But if they were rightly examined of the things appertaining to mariage they might take up that speech of S. Peter's and say We speake we cannot tell what Though it is a most worthy estate yet it is not without a godly premeditation to be undertaken we must take a diligent view of those spurs that put us forward to mariage It must not be the bare satisfying of our greedy lusts and raging affections though a respect may be had unto them but the glory that we may procure to God by it our mighty Creator and Mercifull Redeemer The good that we may purchase unto the Church and Common-wealth in that estate must be set before our eyes A wise choyce must bee made with great advice deliberation of that yoke-fellow which we propound to our selves We must not onely fixe our eye upon the externall beauty of the body as Shechem did upon Dinah because she was faire Beauty indeed is the good gift of God and many godly women have had it as Sarah Rebeccah Rachel Hester and such like neither is it to be contemned unlesse it
no good with it you make your riches your enemies they will condemne you at the latter day If yee doe good with them you make them your friends and these good workes of yours will follow you at your dying day Yet some are so farre from doing of good that they doe hurt by secret counsell and perswasion Many are like rotten trees that doe no good till they dye they yeeld nor fruit while they stand when they bee cut downe they make a good fire to warme many withall So it may be there is good cheere at a rich mans buryall a dole then to refresh the poore withall that did little good while hee was alive Let us remember this Lesson to doe good and to distribute God is well pleased with such Sacrifices hee is so well pleased with them that hee will give us a Kingdome for them in the life to come Come yee blessed of my Father inherit the Kingdome c. when I was hungry c. Therefore inherit the Kingdome prepared for you VERSE 17. AS they must doe good to all so especially to the Ministers that have the spirituall rule and government of them 1. How they must behave themselves to all in generall 2. what they must doe for him in speciall In the former the duties prescribed and certaine reasons for the enforcing of them The duties are Obedience and Submission It cannot bee denyed but that all of what condition soever must submit themselves to the ministerie of the word yea Kings Princes and Emperours because it is Gods Ordinance and in so doing they submit themselves to GOD which is no disparagement to the greatest of them all Yet touching matters of externall politie in the Church and Common-wealth all on the other side must bee subject to Kings and Princes they may prescribe constitutions even of Religion agreeable to the Law of GOD to Ministers and they must obey them Let every Soule bee subject to the Higher Powers Yet in the Essentiall points of the ministery all must subject themselves to the Rulers of the Church For a more full unfolding of the matter the duties we owe to these Spirituall Fathers are foure 1. Reverence in regard of their Office Alexander reverenced Iaddus Herod Iohn the Baptist. Obadiah called Elias Lord. My father said Iohash to Elisha If wee reverence them not the Word will not have so free a passage among us They that use their Pastours unreverently sin against God 2. Love Have them in exceeding love for their workes sake It is the best worke in the world the Saving of your Soules therefore love them for it You love the Fathers of your bodies that brought you into the world and will yee not love them that beget you with the Word of truth and bring you to a Kingdome Obad. ult 3. Obedience to their doctrine exhortations and admonitions Herod observed Iohn Baptist and did many things You will obey the prescript of the Physition for the health of your bodies though it be a bitter potion you take it well at his hands and will you not obey them that give you counsell for your soules though their reproofes be bitter their rebukes sharpe Tit. 1.13 as the qualitie of the sin requires yet accept of it if they tell you and that in love of your covetousnesse drunkennesse pride malice obey them in the reformation of those vices 4. Is Maintenance All Rulers must be maintained The King hath maintenance due from the people and so must the Minister You receive spirituall things from them and is it much if ye give them carnall They that served at the Altar lived on the Altar and shall not they that preach the Gospell live on the Gospell If the Preachers would preach to us and take nothing wee would like them well but wee grudge at their maintenance an Argument that wee feele not the sweetnesse of the Word of GOD. The Galathians would have plucked out their eyes to doe Paul good withall Wee thinke much to pull money out of our purses to doe him good withall In the feare of GOD if yee be good and religious people discharge the duties that GOD requireth to them that have the Spirituall government and oversight of you Why there bee two reasons to excite us to it the one taken from the matter of their worke the other from the manner of their working They are your watchmen therefore submit your selves to them love them regard them Not over your goods and bodies as the Magistrate is but over your Soules which are more precious not as the fowler watcheth for the bird to catch it and kill it but they watch for the preservation and eternall Salvation of your soules therefore submit your selves to them All Ministers have Curam Animarum none can bee a Minister without that charge Your Soules are subject to many enemies there bee innumerable devils that seeke to carry away your Soules As the henne watches for the chickens against the kite so doe they for you against the devill There be sundry Heretiques that go about to infect your Soules with the poyson of false doctrine Papists Anabaptists Schismatiques Priests and Iesuites Arrians Nestorians c. The Ministers watch for you against them There be sectaries that for small matters would draw you from the Church there be many dangerous sinnes that are ready to cut the throate of your Soules covetousnesse pride ignorance c. they keepe a watch over you and labour to bring you out of those sinnes Therefore esteeme highly of them make much of these watchmen This is illustrated by a spurre that pricks them to this watching they know they must be countable for your Soules therefore they watch over them Iacob gave account to Laban of every sheepe he had if any were lost or torne by the wild beasts hee required it at his hands hee made it good so wee must give an account to IESUS CHRIST the great Shepheard of every sheepe in our fold This makes us to watch carefully over your Soules Some are to give a single account We must all give account of our Stewardship as private persons for themselves alone some a double accompt as Magistrates Masters Fathers Ministers therefore wee had neede to looke to it to cast over our Bookes betimes in this life that our accompts may be joyfull in the life to come That wee may say Here am I and the children that thou hast given mee Here am I Lord IESU and the sheepe that thou hast given mee Suffer us to meddle with you to reprehend that which is amisse in you for we must give an accompt for you Therefore we cannot let you alone wee cannot nay wee must not permit you to sleepe in your sinnes wee must lift up our voices as trumpets to waken you because wee are to give accompt for you The second Reason is taken from the manner of their working they would gladly doe their worke with joy they would watch over you with
joy which they cannot doe if you be peevish perverse and froward therefore submit your selves to them What though wee grieve them what care wee will such a thing grieve him hee shall be sure to haue it then we will doe it for the nonce Some are at this passe But you shall have no benefit by that you hurt your selves more then them Vnprofitable 1. in this life and that two kinde of wayes 1. being grieved they cannot discharge their ministerie so well to your edification they cannot studie so well preach so well as otherwise they might doe and that makes against your profit The worse they preach the worse it is for you They cannot till the ground of your hearts so cheerefully they cannot build you up as an house to GOD so comfortably as it were meete Thus you gaine nothing by grieving of them but loose by it Griefe overthrowes any worke a clothyer cannot labour in his calling well that is grieved Griefe hinders any man much more a Preacher It deprives him of his sleepe and makes him unfit for any thing 2. The Preacher and Pastour being grieved must needs powre out his griefe into the bosome of GOD Almighty whose workeman hee is hee cannot but complaine to God of it Lord what untoward people be these and doe yee not thinke God will take his cause into his hand looke upon the griefe of his steward and by one meanes or other by the pestilence sword famine plague the people for it that are the Authours of his griefe therefore grieve them not You shall finde it very unprofitable for you in the end 2. It shall bee unprofitable you in the life to come if yee repent not of it CHRIST will say to all them that have opposed themselves to his Ministers come you are they that haue vexed my servants depart from mee I know you not Therefore so behave yourselves that they may performe their Office with joy not with griefe In grieving of them you grieve the Holy Ghost and Christ too It is not wee that speake but the Spirit of Father that speaketh in us If wee bee grieved hee is grieved and as Christ said to Saul Why persequutest thou mee So hee sayes to all peevish persons that set themselues to grieve his Ministers Why grieve yee mee Yee shall finde the incommoditie of it in the end Therefore grieve them not give them all the encouragement you can that they may doe their dutie with joy to the Salvation of you all In the former verse hee enjoyned Obedience to their Spirituall Governours now hee requires their prayers for them 1. He requests their prayers 2. hee affordeth them his prayers verse 20. In the former 1. the suit is propounded 2. prosequuted verse 19. In the propounding 1. what they are to doe 2. why they are to doe it VERSE 18. BY all probabilitie it was Paul and the rest of the Ministers that were with him that put up this grace to be prayed for 1. Wee will pray for them whom wee love most Wee are not commanded in the Word of GOD to love any so dearely as the faithfull Preachers Have them in exceeding love sayes the Spirit of GOD. Excesse is dangerous in all things yet wee must exceede in our love to the Ministers Paul hath exceeded in the choyce of his Word and wee must exceede in our Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abundantly had beene enough yet hee abounds above that hee puts an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it then an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee could not goe higher Above all abundance in love Wee love them best that doe most for us The Preachers doe more for us then any in the world under GOD. Our Fathers give us our bodies but not our Soules they make both Soule and body new creatures in Christ Iesus Our Fathers bring us into the light of this world which wee must one day loose againe they bring us to the light of the heavenly Ierusalem which wee shall enjoy for ever these then are most to bee loved therefore most to bee prayed for If that heathen King and mighty Emperour did thinke himselfe more beholden to his Schoole-master then to Philip his Father because from the one hee had his Esse from the other his benè esse Truly wee are more to praise GOD for the Preachers by whom wee are made new creatures in Christ Iesus and Citizens of Heaven then for our earthly Fathers by whom wee are made Citizens of the earth 2 We pray for you we sequester ourselves from worldly businesses that wee may give our selves to the word of God and prayer Acts 6. there is never a day but we pray for you wee count it sinne with Samuel to cease praying for you therefore pray you for us Vnum orare pro multis is a great matter and requires much boldnesse and confidence sayes Chrys. But multos orare pro uno nihil est onerosi When one man prayes for many oratio fit unius virtutis intuitu when many pray for one oratio fit multitudinis concordiae intuitu qua Deus ubique potissimum placatur Multi animi dum unanimes congregantur fiunt magni therefore you being many may more boldly pray for us then we for you 3 There is singular use of the Preachers Acts 16.17 we are GODS Torch-bearers that carry the flaming Torch of the Word of God before your eyes to shew you the way to the Kingdome of Heaven They are the Charets and horsemen of Israel Without us ordinarily you cannot be saved how can they heare without a Preacher Saint Peter saved three thousand Soules at a Sermon Saint Paul saved Sergius Paulus the Proconsul Dionysius a Iudge of Mars street Damaris a noble Gentle-woman and sundry others and ordinarily not one man or woman can goe to heaven unlesse a Preacher carry him on his shoulders not one sheafe can get into the barne unlesse a harvest man do carry it and thou canst not bee carryed as a sheafe into the barne of the Kingdome of heaven unlesse some of CHRIST's harvest men carry thee thither therefore pray for them 4 If we doe well the profit is yours postulamus quidem ut pro nobis oretis totum autem fit pro vobis in vos istae divitiae redunda bunt Chrys. If a Nurse have a full dugge it is the better for the Infant If the householder have refertam villam they shall fare the better that be in the house If our gifts of wisedome knowledge discretion of love zeale c. encrease the commoditie shall be yours Then pray for us and that heartily in the Church and in your houses that the Word of God may runne may have free passage may have nothing to stay the running that it may be glorified throughout all England to the joy and comfort of us all Pray for the Reverend fathers of the Church that they may use the Sword of authority which God hath put into their hands to the cutting
goodnesse let us not fret at it carry a spight against the Preacher but let us say blessed be thou ô man of God and blessed be thy Counsell blessed be God that sent thee to us c. Thus we should suffer even with thankesgiving the word of exhortation The reason is because he hath beene briefe in it I have not beene long rubbing of your soares I have told you of it in a word Therefore suffer it rather Yet now adayes some unwise hearers commend longitude hee stood upon it long againe and againe he was an houre two three houres peradventure he might have spoken as much in a quarter of an houre A wise and pithy brevity should be more welcome to us if wee were judicious hearers Suffer them that wisely in a few words in the spirit of love and meekenesse exhort you to that which is good VERSE 23. GOod newes He is set at liberty that is loosed Timothy which by the mother is an Hebrew Acts 16.1 he was in bonds somewhere though it bee not expressed in 〈◊〉 Scripture for the which they sorrowed therefore he signifies 〈◊〉 to them With whom if he come shortly I will see you Why he was in bonds at this time Heb. 10.34 1. He might 〈◊〉 there bonds past not present 2. This may bee spoken with a â—â—cret condition understood though not expressed If I bee deâ—â—vered too When we heare of the deliverance of our brethren out of any â—anger wee should be glad of it If the foote bee delivered of a â—orne that was in it the head rejoyceth at it Wee are members 〈◊〉 of an other let us rejoyce at the deliverance one of another Doe 〈◊〉 heare that any was greivously sicke and is delivered let it doe 〈◊〉 hearts good Doe we heare of the delivery of any Christians 〈◊〉 of the hands of the Turkes Papists and other enemies of the â—ospell let it be joyfull and acceptable to us To this end would 〈◊〉 have them to take knowledge of Timothies deliverance and so â—ould we doe VERSE 24. WHom they should salute 2. From whom they should receive salutations 1 Their Spirituall Rulers and Governours then 〈◊〉 whole body of the Church Not onely they in Rome but in all â—ie that professe the Gospell of CHRIST Salutations are 〈◊〉 of love now the Ministers and Preachers of the Word are be love above common Christians we should have them in sinâ—â—r love for their worke sake therefore they are to bee saluted 〈◊〉 others If ye send Commendations to a Towne especially member the Minister Salute all unlesse they be professed eneâ—â—es to CHRIST and the Gospell bid them not then God speede â—therwise salute all but chiefely them that have the oversight of 〈◊〉 people they must have the first place in our salutations VERSE 25. HEE concludes with a blessing The grace of our LORâ— IESUS CHRIST that is the love and favour oâ— Christ be with you all Amen Even so in the shutting up of this Epistle doe I take my leavâ— of you Many excellent points of Doctrine many necessary anâ— profitable exhortations have beene delivered to you out of it it 〈◊〉 even the body and marrow of religion Now the Grace of GOâ— bee with you GOD give you grace from His Spirit to think on them to practise them to His glory in this life that yee maâ— bee partakers of His everlasting glory in the life to come Amen A COMMENTARIE VPON The second Epistle of St. IOHN VERSE 1. THat these two Epistles be S. Iohns as well as the former the similitude of style and of affection doth evince the style is S. Iohns and they be written with S. Iohns affection The three Epistles differ thus In the first he entreats of the love of God and our neighbour joyntly together In the second of that to God more specially by it selfe In the third of our love to our neighbour more particularly The first was written to all Christians in genreall the second to a woman the third to a man The parts of this Epistle are these 1. The inscription of it 2. The contents of it verse 4. The inscription conteines a description in the 2 former verses a precation in the third In the description 1. He describes himselfe which is the writer 2. The persons to whom he writeth he describes himselfe by his office The Elder the persons to whom he writeth are the mother and the children He describes the mother severally 1. By her inward estate elect 2. By her outward a Lady He describes them both joyntly together by his entire love to them which is first averred in regard of himselfe 2. Enlarged in regard of others in this verse 3. Illustrated by the procreant cause of it in both verse 2. THE ELDER THere was another called Iohannes presbyter Iohn the elder to whom some ascribed both these Epistles So writeth Hieronymus de viris illust yet he himselfe is not of that opinion Nay citing a testimonie out of these Epistles he doth in plaine termes attribute them to S. Iohn the Evangelist Clangat tuba Evangelica filius tonitrui quem Iesus amavit plurimùm qui è pectore salvatoris doctrinarum fluente potavit Let the Evangelicall trumpet sound the Sonne of thunder who from the breast of our Saviour drunke in abundantly as it were rivers of heavenly doctrine He doth not entitle himselfe an Apostle but an Elder 1. Because he speakes not with authority like an Apostle but talkes with her familiarly as a father with his daughter 2. Because he was knowne throughout all Asia after a kinde of excellencie by the name of Elder He hath the title of an Elder 1. for his age in outliving all the Apostles 2. for his Wisedome that commonly accompanieth old age the Senate was termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an assembly of auncient men 3. for his grave and discreete carriage 4. and chiefely for his office in the Church Ministers are usually called elders St. Paul left Titus in Creta to ordaine Elders in every Citty The Elders that rule well are worthy of double honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young plant may not be made a minister but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a young man may Though he be a young Timothy yet he is an Elder and to be honoured for his office much more the reverend Prelats of the Church Alexander the mighty Monarch did great honour to Iaddus the high Priest Constantine the religious Emperour esteemed highly of the Bishops at the Councell of Nice he made them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would have them sit downe by him and placed them at his owne table Valentine the Elder called Ambrose his father Ambr. de vita valent Valentine the younger though an Arrian rose up to him in token of reverence when he came into the consistory No doubt but this Laay honoured Iohn with her heart so ought wee to doe the Elders of the Church If they be
contemned the word at length will be contemned That for the writer now to the persons to whom he writeth the mother and her children Origen speakes somewhat contemptibly of women When Christ came into the coasts of Tyrus and Sidon Behold a woman Mat. 15.22 Mira res Evangelista a strange thing O Evangelist Behold a woman that is the authour of transgression the mother of sinne the weapon of the Devill the cause of our expulsion out of Paradise I but Christ honoured women in lying in the wombe of a woman he appeared first to women after his resurrection and made them Apostolos apostolorum Apostles to preach his resurrection to the Apostles Paul preached to women There have beene women of speciall note Sarah the Mother of the faithfull Hester the nurse and preserver of the faithfull women that ministred to Christ of their owne substance among whom was Ioanna the wife of Chuza Herods steward Theano Crotoniatis was a Philosopher and a Poet too Pythagoras learned his naturall Philosophie of his sister Themistocleas Ignatius wrote to two women the blessed Virgin Mary Maria Cassabolita Cyrillus Alexandrinus Basil Chrystome Ambrose Augustine Fulgentius Bernard wrote to women Hierome wrote to many to Salvina to Faria to Agoruchia to Celantia Asella Marcellina most of his workes he dedicated to Eustochiam a noble and worthy Virgin S. Paul wrote to Apphia and S. Iohn heere to a woman The mother is first severally by her selfe described then both of them joyntly together by his singular love to them all Shee is set forth 1. By her internall and spirituall estate she was elect 2. By her externall and worldly estate she was a Lady Some of the Popish interpreters will have her name to bee elect to the Lady Elect. 1. That is a saucie transposing of the Greeke words it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Lady Elect but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Elect Lady 2. As S. Iohn doth not set downe his owne name no more doth he hers 3. The same title is given to her sister verse ult and no likelyhood that two sisters should have one and the same name there was not so great a penurie of names Elect is nomen appellativum non proprium a noune appellative not a proper name First she was a Lady a Widdow by all probabilitie else S. Iohn would have made some mention of her husband She was magna nobilis domina a great and a Noble Lady sayes Lyra shee had an ample familie she was an entertainer of the Preachers and professors of the Christian faith Catharinus supposeth she had a Iurisdiction she was a Lady of some Towns Mannours and Lordships The unlearned Anabaptists use that place as an hammer to beate downe all the seats of superiority In Christ neither bond nor free Iew nor Grecian Male nor female we are all one in Christ Iesus True indeed we are all one in Christo but not in Mundo as S Augustine doth well distinguish in Christ there is no difference but in the world there is Men and women are to be respected according to those places of honour whereunto God hath advanced them in the world whether they be Kings or Queenes Lords or Ladyes Christ makes an honourable mention of the Queene of Shebah S. Luke dedicates his Gospell and the history of the Acts to Noble Theophilus To the most noble governour Felix saies Claudius Lysias Most Noble Festus sayes S. Paul heere S. Iohn gives the vertuous woman the title of a Lady whom God hath honoured let us honour too It is he that setteth up and pulleth downe according to his heavenly pleasure otherwise we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fighters against God as Gâ—maleel speaketh Yea though the persons bee bad yet the places are to be respected and they in regard of their places But this was a good an holy and religious Lady an elect Lady most interpret a select Lady egregia an egregious Lady a grege segregata separated from the common sort a famous and illustrious Lady But I see no reason why it may not be expounded according to the native signification of the word it is well translated in the English The elect Lady Elect in Gods eternall Counsell as S. Peter called the strangers dispersed through Pontus Galatia Cappadocia Bythinia Asia Elect according to the foreknowledge of God the Father S. Paul salutes Rufus that was elect and chosen of the Lord Rom. 16.13 He speakes of Clement and other his fellow-labourers that their names were written in the booke of life Philip. 4.3 She had learned Christ as the truth is in Iesus she had a lively faith in Christ she had a demonstration of her faith by good workes by them she made her calling and election sure therefore he pronounceth her to be one of Gods elect we must judge of the salvation of others by their love and charity It becommeth us saith S. Paul so to judge of you all he was farre more charitable than they that judge none shall be saved unlesse they be of their owne stampe and goe to such a Lecture and Sermons as they doe Now he writes not to her alone but to her children too To the Elect Lady and her Children by nature and by grace too as Aquinas speaketh children both men and women but the women were Virgins sayes Lorinus because they were at home with her so were the men-children too As he made great account of the mother so of the children too the proverbe is love me and love my dogge much more love me and my children we will pray for the Kings life and for his sonnes say they So S. Iohn heere salutes the mother and the children too Vpon this he makes a testification of his love to them which is first averred in respect of himselfe 2. amplified in regard of others 3. Illustrated by the procreant cause of love in them all verse 2. Touching himselfe he pronounceth with an ardent affection whom I love in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the which men or women I love how in truth for in the Greeke it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an article in the truth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in truth that is truely unfeignedly Let love be without dissimulation There is too much dissembled love in the world Love one another saith Saint Peter with a pure heart unfeignedly A kisse is a token of love For the which cause it was an use in the Primitive Church for Christians to kisse at the celebration of the Supper saith Saint Chrysostome But as he complaines many doth it with the lippes onely ac si in scenares ageretur as if they were on a stage Valentine being an Arrian kissed Ambrose but he reproved him for it Quid oscularis eum quem non agnoveris Why dost thou kisse him whom thou carest not for Greete one another with an holy kisse
Love not in word and tongue onely but indeed and truth Ioabs health and Iudas kisse are too frequent Let us love truely as Saint Iohn did Having averred it for his owne part he doâ—h amplifie it on the behalfe of others Not I onely It might joy her that hee loved her being the disciple whom Iesus loved but it must needs be a greater joy to her that all did love her Yet it is with a restraint all that have knowne the truth revealed in the Word for thy Word is truth saith Christ. All that have knowne it he speakes De notitia approbationis as Aquinas doth well interpret it of the knowledge not of speculation but of approbation that approve love and embrace the truth for indeed they that be of the houshold of faith are lead by one and the same Spirit therefore where one loves all love But is this so great a matter to be loved of all Woe be to you when all men speake well of you true when all tag and rag good and bad speake well of us For then wee should be happier than Christ himselfe was he could not have every mans good word Some said he was a good man others nay but he deceiveth the people All did not love him but all the godly all that loved the truth and where they love God himselfe loves therefore wee are to rejoyce in the love of the faithfull VERSE 2. THe last is the procreant cause of this love Where first there is the Loadstone that drew this love 2. The permanencie of this love in regard of the foundation whereupon it is built for the truths sake truth lasts for ever so shall this love doe They did not love her because she was an honourable Lady a beautifull Lady c. but because of the truth of the Gospell that had taken firme roote in her heart Some love for pleasure Isaac loved Esau because Venison was his meate that was his delight An adulterer loves an harlot for the satisfying of his filthy lust Some love for profit they love their friends as they doe their cowes horses and grounds for the benefit they reape by them Some love for beauty so Shechem loved Dinah Some love for honour and promotion in hope to be preferred by such a great man All these stand upon a tickle ground pleasure vanisheth and that quickly too then love vanisheth together with it When Amnon had gotten his pleasure of Tamar he hated her more than before he loved her Riches betake themselves to their wings as Salomon speaketh and flie away then love flies away too If a rich man become a poore man we set not much by him Honour is mutable the naile that is now aloft is in the dirt as it fell out with Haman then he is little regarded of any of his followers Beauty fades away like a flower then love fades away too love for the truths sake for Christs sake for the Gospels sake and that will be a permanent love But what is this truth Is not that changeable No verily For as Aquinas doth well distinguish though fides qua creditur ceaseth when we be in heaven yet fides quae creditur shall be in heaven though justifying faith ceaseth for we shall not neede to beleeve in Christ any longer when we shall see him face to face Yet the doctrine of faith which wee beleeve touching eternall happinesse purchased by Christ shall remaine when wee be in heaven the truth shall be with us for ever VERSE 3. THat shall suffice for the description now to the precation Where 1. There is the blessing prayed for 2. the persons frow whom 3. An addition made to those blessings The blessings prayed for are three grace mercy peace these be with you In the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be with you but the future is put for the imperative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be with you and abide with you forever Aquinas doth thus distinguish them Gratia culpam delens Grace wiping away the guilt of Sinne Misericordiam poenam indulgens mercy remitting the punishment of sinne Pax Deo reconcilians peace reconciling us to God rather Grace is the roote the undeserved love and favour of God by which we are all that we are By the grace of God I am that I am Without him we are nothing the other are the branches budding from it Mercy which hath reference to our manifold miseries Peace arising of our reconciliation to God by Christ Being justified by faith wee have peace with God The persons from whom First from God the Father as the Author of all goodnesse Every good gift commeth from above form the Father of lights c. Then from Christ the Sonne of God and the Mediatour of mankinde who is 1. The Lord the Lord and King of the Church 2. Iesus a sweete Saviour that hath saved us from our sinnes 3. Christ the annointed King Priest and Prophet of the Church the Sonne of the Father Therefore God as well as the Father Where then is the holy Ghost Saint Augustine will have him to be comprehended in the gifts for we can have no gift but by the holy Ghost the destributer of them Or as Aquinas saith the holy Ghost is understood in the other two persons being nexus utriusque he sacred bond that unites them together The blessings annexed and added are truth and love Caietan with some others referre them to Christ the Sonne of the Father in truth and love that is his true and beloved Sonne they be rather to be adjoyned to the former and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with truth i. the vertue of truth and love to God and man these make a demonstration of the former to the world VERSE 4. NOw let us enter into the bowels of the Epistle The matter of it is a gratulation and an exhortation verse 5. First he praiseth her for the time past then he doth incite her for the time to come the gratulation is expressed by a joy wherewith he was ravished where 1. There is the greatnesse of his joy 2 the object of his joy 3. the rule for the ordering of it I rejoyced Christians may be joyfull Rejoyce in the Lord alwayes againe I say rejoyce At that time Iesus rejoyced in his Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he danced as it were for joy as here Saint Iohn rejoyceth in his Spirit and not a little but greatly too As the wise men rejoyced with an exceeding great joy when they found Christ. So he rejoyced with a great joy that he found of her children walking in the truth of Christ there is the object of his joy That I found by diligent observation when I was at thy house and by the constant relation of others since Of thy Children not all but some of them seldome are all good
3. an explication of it in the former clause of the 7 verse It is commended 1. by a negation of the newnesse of it 2. by an affirmation of the oldnesse of it New things are suspicious and not readily entertained What new doctrine is this say they of our Saviour the Philosophers at Athens came flocking about Saint Paul saying May we not know what this new doctrine whereof thou speakest is Tertullian calls Marcion hesternum a bird of yesterdayes hatching so is not this It is no new commandement Yet Christ calls it a new one A new Commandement give I unto you that ye love another It is both new and old old ratione substantiae new ratione circumstantiae old in regard of the substance new in regard of the circumstance 1. because being corrupted by the glosses of the Pharisees it was purged and made new as it were by Christ as a rustie sword if it be scowred is a new sword 2. because it is pressed by a new example the example of all examples the example of Christ himselfe Even as I have loved you 3. Because it should never waxe old but bee alwayes fresh and new in memory and practise 4. Because then it lay hid in the darke and obscure mint of the old Testament now it commeth out of the fresh mint of the new testament It is now delivered and made knowne to the world more apertly and plainely than before a picture done over with new colours is a new picture The newnesse of it hath beene disclaimed now the oldnesse of it is proclaimed that which we had from the beginning of the creation of the promulgation of the law or from the beginning of our conversion and calling to Christ howsoever it is old written in codice cordis in the booke of our heart by the pen of nature and in codice legis in the booke of the law published to the world To put us out of doubt he names it That we love one another 1. Love is eum complementum legis the fulfilling of the law It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a recapitulation of the whole Law Hee that hath love keepes the Law He that wants love is a continuall breaker of the Law 2. Love is indicium Christianorum the badge of Christians Hereby shall all men know that ye be my disciples if ye love one another No love no disciple of Christ. 3. It is condimentum omnium virtutum actionum the sauce that seasons all vertues and actions without that they be all unsavory If I speake with the tongue of men and angels if I had all knowledge all faith that I could remove mountaines if I fed the poore with all my goods gave my body to be burnt yet if I have not love I am nothing Though we come to Church never so diligently heare Sermons never so frequently receive the Sacraments never so devoutly discourse of Religion never so eloquently yet if we have not love we are nothing Let them be Baptized in the name of Christ saith Augustine let them signe themselves with the signe of the Crosse let them answer Amen sing Halleluja in the Congregation let them goe to Church yea let them make Churches yet if they have not love they are not the Sonnes of God but the sonnes of the devill What an admirable thing is love If we have that all things are well had if that be wanting it is in vaine to have all things Quanta est Charitas quae si desiit frustra habentur caetera Si adsit recte habentur omnia Aug. in pirmam Eppst. Ioan. 4. Love is vinculum perfectionis the bond of perfection this ties us together We are as shaves scattered without love 5. It is Sigillum electionis a seale of our election Hereby we know that we are translated from death to life because we love the brethren He that loveth not his brother abideth in death No assurance of salvation without love 6. God is love saith Saint Iohn a golden sentence Saint Paul in his whole Chapter of love 1 Cor. 13. Spake not so much in the commendation of love as Saint Iohn doth in this one short and pithy sentence The devill is hatred Of that he hath his name Satan an hater and all spitefull and malicious persons are of the devill all loving men and women are of God Many allurements to make us in loue with love yet sincere love is as a stranger among us Rara avis in terris a blacke Swan upon the earth Where is there a Damon and a Pithias Scant two neighboures in a Towne that entirely love one another yet never a page almost in the Bible but one way or other harpeth on this string When Saint Iohn was so old that he was faine to be lead to the Pulpit he went up spake these words sundry times My little children love one another and so came downe as if that were the most necessary thing to be inculcated to the people and so it is indeede VERSE 6. IN the winding of it up he gives us a touchstone for the triall of love This is love that wee walke after his commandements Whereof this is a maine and principall to love one another according to that of our blessed Saviour If you love me keepe my Commandements If the subject love his Prince he will observe his Statutes as neere as he can If a friend love his friend he will doe what he requests him if he may lawfully doe it and it be in his power If a child love his Parents he will obey his Parents in the Lord. How can we say we love Christ when we cast his commandements behind our backs Now there followeth the other branch of the exhortation to constancie in the truth which is 1. propounded then corroborated and urged verse 7. This is the Commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that commandement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a kind of excellencie I will raise you up a Prophet like to me him shall ye heare This is my beloved Sonne heare him This commandement he doth illustrate by the antiquitie of it as ye have heard from the beginning How the Rhemists say by tradition from the Apostles which is come to us from man to man from Bishop to Bishop Heresies may goe from man to man from Bishop to Bishop as Arianisme did and in a short time overspread all the world It is a manifest argument of infidelity and a sure token of pride saith Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to reject that which is written and to bring in that which is unwritten This is the commandement that as ye have heard from the beginning by God himselfe The seede of the Woman shall breake the head of the Serpent Which is explained at large in the Writings of the Prophets and Apostles whereon the Church is built That having set our hand to Christs Plough we should
which is worse I but looke into the 12 of the Acts of the Apostles and the 6 verse and there you shall see how Saint Peter being bound with two chaines betweene two souldiers slept more soundly than many doe on their beds of downe And againe in the 16 chapter of the Acts and the 25 verse And at midnight Paul and Silas prayed and sung prayses unto God they sung more merrily in prison than many Kings can doe in their Pallaces There were diverse Martyrs Noble men borne and exceeding rich that had no pitty of themselves nor their wives and children neither but exposed them to all torments for Christs sake A good conscience is a continuall feast no joy to that what is our rejoycing save the testimony of a good conscience The third is honour and preferment but in that let us not be worse than Balaam Balack offered him great promotion but saith hee If the King would giue me his house full of silver and gold I cannot passe the Commandement of the Lord. The devill offered Christ all the Kingdomes of the world and the glory of them yet hee refuseth them What advantageth it a man to winne the whole world and lose his owne soule Let us not lose Christs everlasting Kingdome for these transitorie good things The fourth is persecution confiscation of goods bonds imprisonments death against all these let us plucke up Saint Pauls courage I am ready not onely to be bound but to dye for the Name of the Lord Iesus Ignatius went joyfully to the Lyons Policarpus to the fire Laurentius to the gridyron admirable was the boldnesse of Basil the governour threatned to strip him of his goods as for that saith he I have nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a torne gown and a few books I wil put thee to death death saith he shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a benefactor unto me it shall send me to endlesse joyes well said the governour thou art very stubborne consider better of the matter and give me thy answere to morrow saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I to day and to morrow am the same man Let us all be of his magnanimous resolution let not our lives be deare to us so as we may fulfill our course with joy Christ sayd to the twelve Will ye also goe away To whom should we goe saith Saint Peter in the name of the rest thou hast the words of eternall life Let us love Christ as dearely as Ruth did Naomi Entreate mee not to depart from thee I will live and dye with thee insteed of a life of a span long we shall have a life that endures for ever VERSE 10. HItherto he hath wished her to avoyd their errors now hee doth advise her to eschew their companie 1. Non participando in facto not participating with them in deeds 2. Non participando in verbo not participating with them in words verse 11. If any come unto you they be shamelesse fellowes they will not tarry till they be sent for they will come of their owne accord and intrude themselves What any without exception nay and bring not this doctrine namely of Christ but the contrary rather Receive him not into your house why this seemes too great incivility they might receive him and when they perceived that by him turne him out againe I but Turpiùs eiicitur quam non admittitur hospes ye shall have more adoe to eject him than to keepe him out at the first shut up the doores of your house against him It seemes that as Gajus was the Churches Host so this Lady was the Churches Hostesse her house was open to the Preachers and Professors of the Gospell but he warneth her not to receive corrupt teachers 1. It is a thing displeasing to God to give entertainment to his enemies Iehu the seer reproved King Iehoshaphat for joyning with Achab Wouldest thou helpe the wicked and love them that hate the Lord God gave us our houses they must bee for his friends and not for his enemies 2. The godly will be grieved at it and shall we grieve them for whom especially Christ died 3. It may bring a bad report of our selves that we like of them and approve them whereas we ought to abstaine from all appearance of evill and provide things honest before God and men 4. It may indanger our owne soules For their word fretteth as a canker It may over-run us and infect us ere we be aware 5. It may encourage them in their wickednesse 6. It may pull Gods wrath on us and our houses God blessed the house of Potiphar for Iosephs sake and the house of the Shunamitish woman for Elishaes sake His curse will light on those houses where the adversaries of his Gospel are harboured When Saint Iohn heard that Cerinthus the Heretique was in the bathe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us flie least the Bathe fall on our heads Yet what a number be there whose houses are receptacles for Seminaries Priests and Iesuites and other Sectaries Ahabs house was for Baals Priests But Constantines Pallace was for godly Bishops and Ministers and hee thought their prayers to be the pillars of his house and indeede they were Then for participation in words Where 1. The prohibition 2. The reason of it verse 11. Neither bid him God speed Be so farre in shewing him any kindnesse in deeds as vouchsafe him not a kind word or greeting The Grecians used two words in their salutations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rejoyce and doe well celse gaudere benè rem gerere Albinâ—vano as the Poet said Here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wish him no joy no comfort vouchsafe him not a good word or familiar speech shew no token of familiarity to him VERSE 11. HE renders a reason of it For he that biddeth him God speede is partaker of his evill deeds And if wee be partakers of their sinnes we shall be partakers of their plagues Salutation is a signe of love We may not love them Therefore not so much as salute them Marcion asked Saint Iohn if he knew him Yes saith he agnosco te primogenitum Satanae I know thee to be the first borne of the devill They are the devils broode Therefore salute them not Dyonisius Bishop of Alexandria would not vouchsafe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Samosatenus the Heretique Some more nise than wise more rigid than solid will not bid any God speed in the high way side least they be partakers of their evill deeds not knowing where about they goe 1. In doubtfull matters it is the propertie of love to interpret the best for love is not suspitious it thinketh not evill 2. We may bid the man God speede though not that where about hee goes unlesse we certainely know that he goes about some mischiefe These are not much unlike them that except against the Letanie in the
booke of Common prayer because wee pray for all women labouring of childe all that travell by land or water then we pray for Harlots for Pyrates for Theeves Touching harlots we pray for the seede not for the sinne The sonne of an harlot may prove a good man and a great man as Iephthah did as for Pyrats and Theeves we pray not that God would prosper them in their Pyracie and theeving but that God would give them repentance for their sinnes But Saint Iohns meaning is that we should not salute them familiarly as we use to doe the Saints of God and the brethren in Christ but rather shew a detestation of them and their doctrine as they be our enemies we ought to love them and may salute them but as they be Gods enemies we must hate them Doe not I bate them O Lord that hate thee yes I hate them with a perfect hatred Yet wee must alwayes distinguish inter creaturam Dei creaturam diaboli inter id quod Deus fecit quod diabolus fecit Owe nothing to any man save love We must love the nature which God made hate the evill which the devill made VERSE 12. THe conclusion consisting of an excuse and a salutation 13. he excuseth the brevity of his writing 1. A multitudine rerum scribendarum from the multitude of things to be written 2. A modo scribendi from the manner of writing 3. A spe veniendi from an hope of his comming I have many things to write to you Many weighty things which if I should go about to cōprise in a letter it would grow to too great a volume there is a time to speake and a time to hold our peace a time to write and a time to cease from writing a time to preach and a time to leave preaching est modus in rebus there is a measure in all things Some can find no measure neither in writing speaking nor preaching I would not write with paper and inke they be corruptible things they quickly weare away Letters may miscarry they may fall into the hands of our enemies they may be misconstrued and no present apology can be made Questions and doubts may better be discussed by voyce than by writing There is no end of making bookes and much reading is a wearinesse to the flesh This hath beene an excesse in all ages Apollinarius filled the world with bookes Chryfippus wrote 71. books Origen wrote 6000. books as Epiphanius recordeth Few of them are now remaining yet many delight to write with Paper and Inke the Presses are oppressed this is a scribling age wherein we live Scribimus indocti doctique Poemata passim All love to write learned and unlearned too The third excuse for his short writing is an hope of his presence and colloquie face to face Where 1. There is the pillar whereupon his comming leaneth 2. The end of his comming The pillar whereupon his comming leaned was a trust he had in God I trust to come to you When Some say in his Visitation when he went to visite the Churches as Paul and Barnabas did Then he would take her house in his way yet it may be he would make a set journey to her Howsoever he doth not peremptorily say I will come to you shortly but I trust to come unto you Women they say have many lets but I am sure men and women too may have many lets in journying We would have come to you I Paul at least once or twice but Satan hindered us The devill may lay blockes in our wayes Let not him that girdeth his harnesse boast as he that putteth it of Multa cadunt inter calicem supremaque labra Many things happen betweene the cup and the lip So doe many things betweene our setting forth and our comming home a wall may fall upon us as it did upon 27000 Aramites sicknesse may apprehend us by the way as it did the young man of Egypt we may fall into the hands of theeves as he did Death may arrest us by the way as it did Rachel Whereupon Saint Iames wittily taunteth them that say To day or to morrow we will goe to such a citty buy sell and get gaine whereas ye cannot tell what shall be to morrow therefore the godly speake with a limitation if God permit if God will and if we live I trust saith Iohn What then when he is come Not to write my minde with paper and inke but to speake face to face Mouth to mouth my mouth to thy mouth and both our mouths ad obstruendū os haereticorum to stop the mouthes of Heretiques that set themselves against Christ. Writing is vox mortua a dead voyce speaking is vox vivida a lively voyce habet quid latentis energiae saith Hierom de ore loquentis fortius sonat it hath a kind of hidden power and efficacie in it and a stronger sound out of the mouth of the speaker If the officers had seene some of Christs writings they would have beene ravished with them but much more with his voyce the voyce is a shrill trumpet to waken one another As yron sharpencth yron so doth man sharpen the face of his friend When the voice of Mary sounded in the eares of Elizabeth the babe sprang in her belly for joy So when we heare the voyce of our friend it infuseth a kind of joy into us A man writing is like one that plaies at tennice alone mutuall speaking one with another is as two playing together they tosse the ball more cheerefully one from another Writing may breede doubtings but speaking resolves doubts It is a sweet thing to speake one with another The end of his comming was that their joy might be full Not with quaffing and swilling but by a Christian talking one with another In writing there is but a halfe joy in mutuall speaking there is a full joy Sermo est index animi the speech is a glasse wherein we may behold the minde by that we may freely open our mindes one to another more freely than wee can by writing Paul longed to see the Romanes that he might be comforted together with them through their mutuall faith both theirs and his So Saint Iohn was desirous to come to the Lady for the reciprocall comfort of them both That they might rejoyce in the spirituall growth one of another There is much joy in the meeting of friends as there was when Moses and Aaron met in the Mount for joy they kissed one another So did he and Iethro asking one another of their welfare There was great joy betweene Epaphroditus and the Philippians When they saw him that had beene but as a dead man come to them againe There was singular joy when this Lady and St. Iohn met together Let us praise God that we live in peaceable dayes under the protection of a gracious and religious King that we may
come joyfully one to another yet the joy of these meetings may be dashed sundry kind of wayes and though they be never so full of joy yet that and the meetings themselves have an end Let us prepare for that meeting when we shall meete Christ in the ayre and abide with him for ever never to depart any more VERSE 13. THe other part of the conclusion is a salutation sent to the Lady The children of thy elect sister greete thee Here Lorinus to avoid that absurdity that two sisters should have one name insinuates that the elect here maybe cognomen not nomen a surname not her proper name as Josephs surname was Iustus I but there is no surname set downe without the name premised therefore this is a meere shift Her sister is called elect in the same sence that she was because of faith and other graces of the Spirit that were in her as signes of her election Did not her sister send greeting to her as well as her children It may be her children were now with St. Iohn for their further instruction so was not the mother They should have used a more reverent tearme their duty or service to be remembred to their Aunt It is too familiar to send salutations Not onely equalls did salute but inferiors too the reapers of Boaz saluted him but inferiors salute after a more submisse manner though it be not expressed Touching salutations looke the Epistle to Philemon Amen Betweene the former words and Amen Aquinas interserts these Gracia tecum Grace be with thee Then Amen hath indeede something to answer to but those saith Catharinus are not in correctis libris The old translation hath them not Amen here may have reference to the meeting before mentioned Amen So be it God grant it may be so A COMMENTARIE VPON The third Epistle of St. IOHN VERSE 1. THe parts of this Epistle are these 1. An entrance into it verse 1 and 2. 2 The matter conteined in it verse 3. an entrance is made into it by an inscription v. 1. by a precation v. 2. The inscription pointeth out the party writing and the party to whom he writeth the person writing is described as before by his office An Elder a chiefe governour in the Church For a more ample discussing of it the reader is to be referred to the former Epistle verse 1. The person to whom he writeth is set forth by his name and by the speciall love Saint Iohn beares to him Whereof there is first an expression Welbeloved then an explication how hee loveth him in truth His name is Gajus some collect out of the seventh verse that he was a Iew as if he were opposed to the Gentiles that be there mentioned yet not he but they that came from him whom hee entertained are apposed to the Gentiles By his name he should rather be a Romane for Gajus or Cajus is a Romane name G and C are commutable letters To let all conjectures passe there be three of this name in Scripture Gajus of Macedonia Act. 19.29 Gajus of Derbe Act. 20.4 Gajus of Corinth 1 Cor. 1.14 Whom Paul baptized whom he termeth his Hoste the Hoste of the whole Church Rom. 16.23 By all probability this was hee who continued his hospitality to Saint Iohns dayes Christ saith of the woman that powred oyntment upon his head Wheresoever this Gospell shall be preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her The memoriall of the just shall be blessed but the name of the wicked shall rot Origen by dedicating most of his bookes to Ambrose a wealthy Noble man which was his Patron and Hierome by doing the like to Estochium a renowned Virgin and bountiful to good uses continue the remembrance of them to all ages and the fame of Gajus shall last so long as the Epistle of Saint Iohn lasteth this should be a spurre to others to the like This Gajus was deepe in Saint Iohns bookes and in his heart too he calls him his Welbeloved he gave not this title to the Lady to whom he wrote some say to avoyde suspition of familiarity with her being a woman a frivilous excuse for Saint Paul calls Persis and Apphia beloved without any feare of that Others suppose because it was too familiar and did not agree to the dignity of a Lady what needeth all this he gave her a more magnificent title when he stiled her Elect this was a singular comfort and honour too to Gajus that he was beloved of such a worthy man as Saint Iohn The Disciple whom Iesus loved Then he makes an explication of his love whom I love in the truth that is truely and unfeinedly See more 2 Iohn 1. VERSE 2. THe other part of the entrance is a precation or wish where 1. an inculcation or repetition of his beloved that hee might have the greater assurance of it and because there might seeme to be some defect in the former sentence here hee makes a supply of it I wish unto thee 2. An enumeration of the blessings wished prosperitie and health which are illustrated 1. by the priority or eminencie of them above all things 2. by an argument a pari of the like in his soule The vulgar translation renders it I pray which all Popish interpreters follow we will not sticke with them for that praying is a kinde of wishing and wishing is a kinde of praying Above all things in the Greeke it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all things therefore saith Catharinus for mine owne part I would have translated it prae omnibus or ante omnia before or above all things of such importance they be But let us take a view of them 1. that thou mayest prosper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest take a good way goe well a metaphor from travellers S. Paul prayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that here is used that hee may have a prosperous journey to the Romans from thence it is translated to all prosperity whatsoever So Saint Paul useth the word Every first day let every man put aside as God hath prospered him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and wee use to say in our common speech How doth such a one goe on that is how doth he prosper I wish that thou mayest prosper in thy children in thy servants in thy sheepe in thy cattle in thy corne in thy wine in all things appertaining to thee Worldly prosperity is a singular blessing of God which hee often bestoweth on his children It is sayd of the godly man riches and treasures shall be in his house the Lord blessed Abraham wonderfully that hee became great he gave him sheepe and beeves silver and gold Camels and Asses men servants and mayd servants hee had 318 in his house that were
is to the company of the faithfull in thy city which may well be Corinth for it was a factious citie full of Sects and Schismes The vulgar translateth it Scripsi forsitan peradventure I had written But Erasmus guesseth shrewdly and truely The word Forsitan was foisted by some unlearned Clarke into the text I wrote saith Saint Iohn to the Church And he speakes it by the way of a Prolepsis Gajus must reply Why Didst thou not write to us all this while about the entertaining of these men I wrote saith Saint Iohn but my writing was not regarded This Epistle of Saint Iohns is not now extant no more peradventure are some which Saint Peter and Saint Paul wrote But wee have so much Scripture by divine providence as is sufficient to salvation we neede not flie to unwritten verities Now let us take a view of the partie resisting He is described by his name and by his peevish quality His name was Diotrephes Some read Dietrepe Quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overturning God then it fits him well for he was an overtwharter of God and all godlinesse but it is Diotrephes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nourished by God And Homer cals Kings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iupiters nurse children and indeede God hath a speciall care of Kings This man had a glorious name Conveniunt rebus nomina saep◠suis. Sometimes men have sutable names The Name of Iesus agreed wonderfull well to our blessed Saviour for he saves us from our sins and there is no Saviour besides him Timotheus and Philotimus were both answerable to their names both pure worshippers of God But some times mens names are different from their doings Iudah is a good name of Iudah a praiser of God yet he that betrayed Christ had that name Simon is a good name Shamaang Obedience yet Simon Magus was disobedient the fountaine of all heresies So this Diotrephes had a good name but he himselfe was a bad man Good names may be meanes to make men good but they doe not make them good without the blessing of God Almightie 2. He is described by a vicious qualitie that was in him hee loved to have the preeminence among them Hee doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath the preeminence but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that loves preeminence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 riches are good but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of riches is naught Wine is good but the love of wine is naught He that loveth wine shall not be rich Love it we may moderately but not immoderately The world is good and all things that be in it as they be the creatures of God but the love of the world is evill The upmost places in the Synagogues were good but the Pharisees were evill to love them Eminencie in the Church is good but wee must not love it desire it affect it with a proud minde and ambitious heart as Diotrephes did A paritie in the Ministery is dangerous It is the mother of Sects and Schismes Ex aequo super omnes Ecclesiae fortitudo solidatur Sed Petrus caput constituitur ut Schismatis tollatur occasio The solliditie of the Church is equally founded upon the doctrine of all the Apostles yet Saint Peter was made the head of the Church for the avoiding of Schisme Neverthelesse there is not one Oecumenicall Bishop over the whole world or over all Christendome Major est authoritas orbis quam urbis saith the same learned Father The authoritie of the world is greater than the authority of one citie Vbicunque fuerit Episcopus Wheresoever a Bishop is whether at Rome at Eugubium at Constantinople at Rhegium at Alexandria or at Tais ejusdem est meriti ejusdem sacerdotij he is of the same desert and the Priesthood is the same yet there must be Bishops to have authority over others to preserve the peace of the Church to see that all doe their duties in their severall places and to be as a wall of defence for them that be under them If there were not some in high places in favour with Kings and Princes the rest of the Clergie would soone be troden under foote as the little rivers submit themselves to the greater so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Basil it is necessary it is profitable for the inferiour Ministers to subject themselves to the superiour as were Aaron and his sonnes so sayes S. Hierom are Bishops Priests or Elders Aaron was above his sonnes and Bishops are above them yet both under God and the King let not them that be above 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contemne them beneath in the vallyes let not them that be below carry themselves insolently towards them above Bishops and Priests saith Ignatius sunt tanquam chordae in Cithara colligatae as strings tyed together in an harpe if they jarre there will be unpleasant musicke Preeminence is laudable the affectation of it is damnable to be called a Bishop is commendable Sed velle vocari to will it to have an irresistible will to it is discommendable they that will be rich fall into divers snares and temptations so they that will be in high places whether God will or no ensnare themselves ere they be aware There be many retinacula pulbackes to hold us from that 1. It is devill-like he was high enough at the first he would needes be higher therefore he was cast low into the bottomelesse pit of hell and all proud aspiring persons fall into the condemnation of the devill 2. It is not Christ-like he was called to it he intruded not himselfe he invites us to humility by precept Learne of me I am humble and meeke by practise he washed his Disciples feete though he were Lord of all yet he became a servant to all he respecteth it in his followers when they stood upon greatnesse hee sends them to a little child to learne to be little he that is greatest among you let him be your servant 3. It is the joy and glory of all good ministers that they have beene no intruders I have not thrust in my selfe to be a Prophet to this people Lord thou knowest the Lord of the harvest must thrust labourers into the harvest none must thrust in himselfe 4. It is a weighty charge an heavie burden hee that desireth the office of a Bishop desireth a worthy worke Opus non dignitas labor non deliciae opus per quod humilitate decrescat non fasti gio intumescat It is a worke not a dignitie a labour not a delicacie a worke I say that should make a man decrease by humilitie not increase and swell in pride a worke for the which a fearefull account is to be made they watch over your soules as they that must give an account if God call us to that worke let us entreate him to give us strength in some measure to discharge it let us